1 SIr Priest, I pray you tell me of what Order of Priests you are; whether of the Order of Auron, or of the Order of Melchisedek, or of the Or­der whereof the Priests of Baal were. Saint Paul witnes­seth, that Heb. 7. 12. Aarons priest­hood is changed; and that Melchisedeks is such, as Vers. 23. 24▪passeth not from one vnto another: so that (for any thing I see) you must hold of Baal.

2 By your doctrine, sir Priest, when your num­ber is so increased, as that you be able to make your part good against our noble King, you are bound in conscience to rebell. For, Philopat. Resp ad edict pro [...]l­gat. 29 Nou [...]b. A [...]. D [...]m. 1591. sect. 2 nit. 157. pag. 149. Est certum, & deside, quemcunque Principem C [...]ristianu [...] si à religione Ca­tholica manifeste deflexerit, & alios auocare voluerit, ex­ [...]idere statim ab omni potestate ac dignitate, & subdi­tos posse ac deber [...] (si vires habeant) istiusmodi homi­nem [Page 2] dominatu abijcere. According to your diuinitie then▪ there is nothing that excuseth you frō present blame, in that you rebell not, but want of sufficient meanes, which is confessed by Dominicus Bannes the chiefe Profossor of Diuinity at Salamanca in Spaine: for, Excusandi Anglicani & Saxonij fideles qu▪ non se eximunt a potestate superiorum, nec bellum contra il­los gerunt: quoniam communiter non habent facul [...]atem ad haec bell a gerenda contrá Principes, & imminent il­lis grauia pericula: The faithfull of England and Sa­xonie (saith In 2. 2▪ Tho. q. 12. Art. 2. col. 467. edit. Rom. [...]nno 1586.he, meaning Papists) are to be excu­sed, in that they doe not exempt themselues from the power of their superiours, nor beare Armes a­gainst them, because generally they haue no abili­tie to wage such warres against their Princes, and great danger doth hang ouer their heads if they should attempt it. Now you Priests labour to in­crease your number, and so your meanes, doe you not? And doe you not thereby labour to hasten re­bellion? Speake out Priest, say the truth, shame the Diuell, and saue the credit of your Religion if you can. Is not your Religion and Treason so linked toge­ther, that you cannot play the Priests, but you must play the Traitors also?

3 Men say, that your Conue [...]. part 2. chap. 12. sect. 16. Parsons commends those Rebels as sufferers for Religion, who were vp in armes against king Edward the sixt, in the third yere of his reigne, and for that insurrection iustly slaine, and put to death. Men say, that your Motiue 15. Bristoe com­mends those Northerne men, who were put to death for their rebellion against Queene Elizabeth, in the eleuenth yeare of her reigne, for Martyrs, [Page 3] yea glorious Martyrs. And I am sure, that that Ca­tholicke priest, who made the Printed 1608. Catalogue of late Martyrs in England, which is annexed to the English Martyrologe, hath registred therein Garnet and Old­corne, two of the powder-traitors for Martyrs. And that at Louaine, a Papist, in a Panegyricke Oration made there, prayed publikely to Garnet thus: S. Henrice, intercede pro nobis: Saint Henrie, wee pray thee pray for vs. And I The state of the English Fu­gitiues, pag. 123reade that Clement the I [...]cobin, who killed Henrie the third of France, by sheathing a knife in his belly, is canonized for a Martyr: and that Refutation of Cottons letter, pag. 14. Gutgnard, who was put to death for commending Clemens his fact as heroicall, is ca­nonized for another Martyr. Doth not this your com­mending of Rehels and Traitors, argue your affection to Rebellion and Treason?

4 You, sir Priest, hold it meritorious to kil Princes. The Monke who poisoned our King Iohn, Ioh. Maior de gest. Scot. l. 4. c. 3 Regem perimere meritorium ratus est, thought it a charitable deed to kill him. Th [...]anus hist. lib. 79. ad [...] 1584.He that killed the Prince of Orange in the yeare 1584. could not be perswaded that he had sinned in killing him, sed potius ea meruisse, vt rect a in coclum tendere [...]; but rather, that he had de­serued thereby to go straight to heauen. The Iesuites at Auspurge and Triers, and a Franciscan at Torney, had so well schooled him before, that his fact was commendable; and so fully assured him, that if he were put to death for the same, in Martyrum numero collecatum iri, hee should be counted for a Martyr. Arn [...]ult in his pleading against the Ie­suites. Parry, who intended the murther of our euer re­nowned Queene Elizabeth, was encouraged there­unto by Anniball Codreto a Iesuite, who tolde him [Page 4] he could not do a more meritorious worke, then kill a Prince excommunicated by the Pope, and that the Angels would carry him vp into heauen. Yta Parry was encouraged thereunto by a See B. Bilson of the Supre­macie, part 3. and Stowes Chron. ad ann. 1584.letter from Cardinall de Como; wherein his resolution was ascri­bed to the motion of a good Spirit: and wherein the Cardinall did promise him, in the Pope his maisters name, besides consideration in earth, me­rit in heaven. Arnault in his Pleadings a­gainst the Ie­suites. Barriere, who attempted the killing of Henry the fourth of France, was encouraged there­to by Varade a Iosuite, who assured him that hee could not doe a more meritorious worke in the world. Are not Papists rare Iewels, and much to be e­steemed of by Kings?

5 It is written in your owne books, that Platina de vit Pontif in vit. Greg. 3. p Idem in vita Greg. 7. Gregory the third deposed Leo the third of his Empire, for defacing of Images in Churches: And that P Gre­gorie the seuenth deposed Henrie the fourth of the Empire, for commanding the Cardinals to repaire to him to choose a new Pope: And Cromerus de [...]cbus gestis Po­lon. lib. 4. Bo'eslaus the second, King of Poland, for killing of a Bishop. It is written in your owne bookes, that c. 15. q. 6. Ali­us.Pope Za­chary deposed Childericke king of France, for that he was not so fit for gouernment as Pipin was; and that Platina in vita Bonifac. 8. Boniface the eight deposed Philip of France, for appealing from him to a generall Councell. It is written in your owne bookes, that Antonin. hist. part. 3. tit. 19. cap. 1. sect. 3. Innocent the third deposed Otho the fourth, for that, contrary to his oath, hee inuaded the Churches patrimonie: and our King Iohn of England, for that I [...]h. Maior. de [...]est. Scot. lib. 4. cap. 3.he sought not Absolution at his hands, when the whole Realme stood interdicted. It is written in your [Page 5] owne bookes, that Decretal. in sext. cap. ad. Ago­stoli [...]ae de sen [...]en­tia et reiudicata. Innocent the fourth deposed Frederike the second, for apprehending his Cardi­nals and Bishops as they were going to a Councell called by him; and that See Carerius de potest. Rom. Pont. l. 2. cap. 19 nis 27. Gregorte the tenth tooke the Easterne Empire from Baldwin the second, who was lawfull heire to it, and gaue it to Michael Pae­l [...]eologus, who had no colour of right to it. And that Massonius de v [...]bis Episcop. lib. 6. in vita Ioh 21 et Clem. 6. Clemens the sixt deposed Lewis the fourth of Ba­uaria, for holding opinion, that the Emperour might depose the Pope, and place another in his roome. It is written in your bookes, Cromerus da gest. Polon. l. 27.that George King of Bohemia was deposed by Paul the second for heresie. And that Antonius Ne­brissensis de bello Nauarre [...]si▪ cap. 1. 2. 3. Iohn King of Nauarre was deposed by Iulius the second, for fauouring Lewes the twelfth of France, whom the Pope had deuoun­ced a schismaticke: and that our Saunders de schismat. Angl. lib. 1. pag. 108. edit. 1586.King Henrie the eight was deposed by Paul the third, especially for beheading the Bishop of Rochester: and Queene E­lizabeth, for supposed heresies, by three of your Popes, one after another, viz. by Pius the fift, Gre­gorie the thirteenth, and Sixtus the fifth. So bold haue your Popes beene with Kings and Emperours de facto. But which concernes Emperors and Kings more to take knowledge of, it is written in your bookes, that your Pope hath right, Plagina in vi­ta Greg. 7. Imperia, reg­na, principatus, & quicquid habere mortales possunt, au­serre & dare: to dispose of Empires, kingdomes, principalities, and whatsoeuer any man liuing hath. As according to your learning, he may Tract. de Ro [...]. Eccles. primat apud B [...]niam, to. 1. Cone. p 20. Aperire & claudereianuas regni coeles [...]is quibus volueri [...]: open the gates of heauen to whom he list, and shut out of heauen whom he list: so he may Auferre & con­ferre [Page 6] regna quaecunque quibus licet, take the Crowne from any Kings head, and set it on another mans head at his pleasure. For, as In vit. B [...]nif. 8. Platina witnesseth, Bo­niface the eight endeuoured to perswade men so. If an Emperour or King be Azor. instit. Moral. part. 2. lib. 10. cap. 2. 2. Quaeritur, &c. 8. 3. Quaritur. haereticus, vel schis­maticus, vel fautor, vel receptator, vel defensor hae­reticorum vel schismaticorum: an hereticke, or schis­maticke, or fauourer of heretickes or schismatickes. If an Emperour or King be a Mosconius de maiestat E [...]l. s­m [...]litantis, lib. 2. de Impertal Reg. & princip. part. 1. cap. 2. pa. 661.tyrant; and, Ibidem. tenens regnum contra formam iur is, & m [...]ntem P [...]pae, dicitur Tyrannus: Hee who hath his kingdome contrary to the Popes law and the Popes liking, is a tyrant.) If an Emperour or a King be a sacrilegious person, k Ibid. pag. 660.that is, such a one as goeth about to infringe the li­berties, immunities and priuiledges of the Church, either by laying hands on Ecclesiasticall persons or Wide Azor. & Mosco [...]. lo [...]is cit.their goods; or taking vnto himselfe l Ecclesiastica iura, to be gouernour next vnder Christ, of those particular Churches which are within his territo­ries. If they despise Claues Ecclesiae, the Popes Sus­pensions, Interdictions, Excommunications. If they forbid Episcopos & Clertcos suo officto fungi, Popish Bishops or Priests to say Masse. If they doe homines excellentes sine causa perimere, hang Priests who came into their kingdomes, to steale the hearts of their subiects vnto the Pope. If they do Sapientes de regno remouere, banish popish priests out of their dominions. If they dissolue Societates aut con­gregationes ad sanctè honesté que viuend [...]m: that is, Monasteries and Nunneries. If they Albericus in Lege bene d Ze­ro [...]e de quadr. praescrips.oppresse or grieue populos sibi subiect os, their subiects. If they gouerne their kingdomes Albericus in di [...]tionario, ver­bo Para. negligenter, ignaue, in­epte, [Page 7] & inutiliter, carelesly and vnprofitably. If Mosein. lib. cit, pag. 601. le­ges contra Ecclesiae libertatem aut permittunt aut con­dunt, they either make any law against the libertie▪. of the Church, or suffer any such law made by some of their predecessors to stand in force. If they Glossa in c. Si Papa. d. 40.commit any sin, and will not be admonished, by your booke-learning, they are but gone men, they haue forfeited their estates into your Popes hands; yea though there be no fault in them, yet for Carerius lib. 2. de potestat. Rom. pont. cap. 19. nu. 27. pub­licum bonum, if it tend to the Popes profite, he may vncrowne them, and bestow all they haue vpon such, who had no title in the world to any part thereof, before the Pope gaue them all. And doth not this argue, That Kings, by your learning, are in worse case then Copy-holders?

6 By your doctrine, sir Priest, Symancha in­stit cathol. cap. 45. nu. 13. there is iust cause to make warre against heretickes: by Heretickes, you meaning Protestants. By your doctrine, Allan against the execution of iustice. cha. 3 There is no warre so iust and honourable, be it ciuill or forraine, as that which is waged for the preseruing & propagating of your Religion. By your doctrine, Vide Thuam. hist. lib. 42. ad ann 1585. there can be no peace, yea, there ought to be no peace made with Sectaries. Idem lib 65. ad ann. 1577. Sectaries, that is, in your language, Protestants are more eagerly to be pursued with fire and sword then Turkes. And Symancha in loco cita [...].when warre is once proclaimed, any priuate man (according to your doctrine) may take, spoile, kill such Sectaries, and burne their houses ouer their heads. Thus you. Paulus Win­debek in delib. de haret. extirp. pag. 414.pro­fessing further, that when the Princes of your Re­ligion make league with Protestant Princes, they make them onely for their owne advantage: as for example, to dispatch some by-businesses, which hin­der [Page 8] them from falling vpon the Protestants with their whole forces. Now this being thus, Haue not Protestant Princes and their▪ subiects iust cause to stand vpon their guard; and neither to trust to League with Popish Prince, nor friendship with popish pesant? espe­cially if it be true, which is further reported, viz.

7 That your famous Bishop Symancha writes, Instit. cathol. cap 45. nu. 14. impress. Valisso­leti, An. 1552. Haereticis fides à prinato data seruanda non est: Faith made to an heretike by a priuate person is not to be kept. A priuate person may reucale an heretike to the Inquisitors, Non obstance side aut iuramento, though he hath bound himselfe by his oath to the contrary. And, Nec fides à magistra [...]bus data seruan­da est haereticis: Faith made to heretikes by the ma­gistrates, is not to be kept. For so some say, your Symancha saith, prouing his assertion by this, Ibidem.that in the Councel of Constance Iohn Hus and Hiero [...] of Prague were iustly burned, albeit the Magistrate had giuen safe conduct. And that your Pope Mar­tin the fift writ to Alexander Duke of Lituania, Apud Cochlae­nm lib. 5 hist. Hussitarum. Sci­to te mortaliter peccare si seruabis fidem datam haereti­cis: Know thou sinnest mortally if thou keepe thy oath with heretickes. And that your Diuines in France, An. 1577. Thuanus hist. lib 63. ad ann. 1577. Aperto capite in concionibus, & eunlgatis scriptis, ad fidem sectar ijs seruandam non [...]b­ligari Principem contendebant, allato in eam rem Cont. Constant. decreto: taught publikly both in the Pulpit and in the Presse, That Princes were not bound to keepe touch with Sectaries, alledging to that end the Councell of Constance. For, If oathes binde not, farewell trust with you. And the rather, for that

8 It is generally reported you teach, A man [Page 9] framing to W. W. in his sparing disco­uery of English Iesuites and fa­ther Parsons proceedings, p. 11. printed an. 1601. himselfe a true proposition when hee is asked a question, may conceale asmuch thereof as hee thinkes good. As for example, If one of you should be examined, whether if the Pope did come in warre-like manner, to inuade this Realme by force, he would take the Popes part, or the Kings: that man framing this an­swer in his minde; I will take the Kings part, if the Pope will commaund me so to doe, may giue this answer lawfully: I will take the Kings part, concealing the rest, and so delude the Examinate. In like manner, Nauar. in ma­nuaeli cap. 12. n [...]. 18. et Petrus Giuuar [...] in com­pend. m. n. Na­uar. nu. 18. cap. 11.if one of you hauing Horse and Money, should be im­portuned by one of your honest friends, to whom you were not bound by law to giue or lend: to lend him Horse or Mony; you framing this proposition in your mind, I haue neither Horse nor Money to giue or lend, may safely sweare, You haue neither Horse nor Money, and keepe the rest to your selfe, and so mocke your friend. Yea, it is said you teach, that without any mentall reseruation you may absolute­ly deny some truths. For, Confitens non peccat mor­taliter qui negat se admisisse peccatum mortale alias legitime confessum: That man sinneth not mortal­ly, who hauing shriuen himselfe of some mortall sinne, denies afterwards that he was euer guiltie of that sinne. Nauaer. in ma [...]. cap. 21. nu. 38.According to your learning: Sa in Aphor. tit. de testibus. Quod solum audisti, potes testificari te nescire: Thou maist say thou knowst not that, which is knowne to none but thee. Soto relect. memb. 3. q. 3. p. 306.If one of you see [...]eter kill Iohn, & come to be examined vpon the point, if no bodie else sawe, you may answer, that you know not whether Peter killed Iohn or not, according to your divini­ [...]e. For, Can such aequivocation by mentall reserua­tion, [Page 10] and blunt deniall of knowne truths, stand with plaine dealing, truth and honesty?

9 Ipsoiure priuatos esse haereticos omni debito side▪ litat is, dominij, obligationis, & obsequij quoillis qui­c [...]nque tenebantur astricti. That heretikes are depri­ued by law of all fidelitie, authoritie, bond and ser­uice, which anie man owes them, is Symanch. instit. cathol. cap. 45. nu. 27. & 28. currant do­ctrine among you. Children, and seruants, and sub­iects to heretikes, owe no duty to their parents, maisters, er soueraignes. Good wiues neede not lie with their hus­bands. Such as are indebted, neede not pay their debts to their Creditors. Keepers of forts and townes may sur­render them into the enemies hands. And this being thus, Can you be angry if Protestant Princes, and their subiects, who haue wiues, children, seruants, and money in other mens hands, doe wish you all, Vltra Garaman­tas & Indos, in the vnknowne world? Especially seeing

10 You dubbe vs with the name of Heretike, Brist▪ motiue 2. & 4.affirming that we are to be detested as heretikes. You Azor. instit. moral. par. 1. l 8. c. 16. 13. quaritur.forbid your Bishops, your Archbishops, your Patriarkes, your Cardinalls, (except they be Inquisitors, or Commissioners appointed by your Pope to sit vpon heresie) the reading, yea the kee­ping of anie of our bookes. You cannot abide that one good word should be spoken of vs: For, Epi­theta honorifica, & omnia in l [...]udem haereticorum de­leantur: Let all honorable Epithites, and whatsoe­uer else in praise of heretikes, be blotted out, Ind. lib. prohib de correct. lib. sect. 2.lay you. If In addit. ad Eusebij chro [...]. ad an. 1521. Vlcichus Hutten a Protestant be comman­ded for Eques Germaniae doc [...]issimus & poeta laud [...] ▪ tissimas: a learned Knight and excellent Poet: I [...] [Page 11] Ibid. ad [...]n. 1525. a Beu­theri fas [...]is men­se Martie, die 3. Frederike Duke of Saxony a Protestant be termed, Illustrissimus, Sapientissimus, & Christianissimus Princeps: an illustrious, wise, and Christian Prince: If our Edward the sixt be found praised, as Ibid. mense Iu­lio, die 6. admi­rande in dolis adoleseens, a young Prince of admira­ble towardlinesse, there shall Index Hispan. lib expurg. p. 93 [...] 148. deleatur be set vp­pon the places. In the next impressions such com­mendations must be put out. Yea you cannot find in your hearts, that our bare names should be re­maining in any bookes, Azor. lib▪ su­pra cit. 17. qua­ritur.vnlesse we be named per ignominiam & contemptum, with reproach and shame: and such is your further hatred to our Princes, that you forbid the reprinting of such Dedicatory Epistles as learned men haue prefixed be­fore their bookes for the eternizing of the memo­rie of our Princes; witnesse hereof your Index Hisp. lib. ex purg fol. 98. et 150.note of detrahatur, reijci [...]tur, deleatur, set vpon three seve­rall Epistles, written by Hadrianus Iunius, and Io­hannes Serranus, to our late Queene Elizabeth, and to Iames, by the goodnes of God, our present King. And so farre are you from approuing of the keep­ing of a Picture, either of Prince or People, that you account it, Azor. lib▪ et cap. suprac [...]aio v [...]t. quaricur.though it be kept in a Closet, a great presumption, that the keeper thereof smels of here­sie. And such is your burning charity towards vs all, that you adiudge vs to the bottomlesse pit of hell. Certaine it is, that whosoeuer in this new faith and seruice hath ended this life, is in hell most certainly (saith Motiue 36. Brist [...].) Fieri nequit vt Luther anus moriens saluetur, Gehennam euadat, & aeternts ignibus eripia­tur: si mentior, damner ipse cum Lucifero. Let me be damned in Hell with the Diuell, if any Lutheran [Page 12] be saued; if any Lutheran escape Hell, saith Reso. ad refut. [...]uc. Osiand▪ pro­posit. 8. pag. vlt. Co­sterus.

11 Bibi. sanct. la▪ verbo Traditio­nes. Sixtus Senensis reports, That the Iewes are bound to raile vpon all Christians thrice euery day: and to pray God he will roote out all Christians, with their Kings and Princes from vnder Heauen. Sixtus reports, That the Iewes are commaunded to account no otherwise of Christians then of beasts: that they holde it lawfull to spoyle Christians of their goods, and to bereaue them of their liues, to pull downe their Churches, to burne their Gospel. Yea he reports they belch out such blasphemies a­gainst Christ, as are fearefull to thinke on, in no case to be spoken of. And yet I reade you holde that Maldonat. com­ment. in Ioh▪ 4. 9.wee are▪ acerb [...]ores hostes Christi, & multo magis de­testandi: more bitter enemies to Christ, and much more to be detested than they are: that it is more dangerous to haue any thing to doe with vs, than with them. And I heare your Pope licenseth them to haue Synagogues in Rome, euen vnder his nose: whereas wee can not be allowed to have a Chap­pell in any place where he swayeth. Now I desire, that either some rime or reason may be giuen, to iustifie your iu stifying of the Iewes before vs.

12 By your doctrine, he sinneth not, who hath probable reason for that which he doth. For, Non peccat is qui probabiliter licere id existimat quod agit; saith a Eudamon in apolog. pro Hen. Garncto. cap. 10. nu. 2.Iesuite. And, by your doctrine, he hath probable reason for that which he doth, who hath the opinion of Author of the Treatise of E­quiuocation, cap. 4.two or three, yea of Azor. instit. moral. par. 1. cap. 17. 5. qu [...] ­r [...]ur.one graue Author. For, in foro conscientiae ad effectum non pec­candi sufficit eligere pro vera eius opinionem, quem me­rito [Page 13] cense [...]us essevir [...]m ideneum ad id scientia & con­scientis, saith In Man. cap. 27. [...] 288. N [...]arrus. Now doth it not here­hence follow, that he who hath the opinion of Lib. 1. de Rogu. cap. 7. Iohn Mariana touching the lawfulnesse of poyso­ning Kings, may poyson Kings without sinne▪ He that hath the opinion of him who made the Approued by Blackwel circa an. 1602.book touching the lawfulnesse of Aequiuocation, may e­quiuocate without sinne? He that hath the opi­nion of Apud Casaub. in epist. ad Fren­tonem Duc. pag. 140. Binetus the Iesuite, touching the necessitie of concealing Confession, may conceale, without sinne, whatsoeuer is confessed, though that con­cealing cost all the Kings in Christendome, yea in the world, their liues? What villanie approued by any of your Writers or Diuines, may not lawfully be practised, though thousands be of another opi­nion, according to this your doctrine?

g Bellar▪ lib. 4. de verbo Der no [...] scripto▪ cap. 2. 13 You teach, that the word of God is partly written, partly vnwritten: And the written word you call Scripture, the vnwritten Tradition: yet you vndertake to proue diuers of your opinions both by Scripture and by Tradition. As for example, Pray­ing to Saints: praying for the dead: setting vp of Ima­ges in Churches, and worshipping them when they are set vp: Christs descention into hell: the Virgine Ma­ries perpetuall virginitie, &c. Now I would know with what honestie you can alledge Scripture for that which you say is a tradition, or tradition for that which you say you haue Scriptures? Can one▪ and the same truth be written, and not written?

14 You teach, that Bellar. lib. 4. de verbo non scripto▪ cap. 8. it was not meete all m [...]steries should be written in Scripture, Costerus apo [...]. pro 1. par. E [...]c [...]. contra Goma [...] ▪ [...] 2. lest euery ordinarie per­son should come to the knowledge of them; and because [Page 14] of the commonnesse of them, contemne them. Now I de­sire to know, why the mysteries of the Trinitie should be written in Scripture, rather then those mysteries you speake of, if there be such danger that ordinarie persons should attaine to the know­ledge of whatsoeuer is written in Scripture; and vpon their knowledge of them, should contemne them. Secondly I desire to know, why it should be lesse meete that the mysteries you speake of should be written in Scripture, then in the Fathers, and in your Catechismes? Ordinarie persons are as like to come to the knowledge of them by reading, if not the Fathers, yet of your Catechismes, wherein you discourse of them at large, as if they were writ­ten in Scripture. Are they not, thinke you?

15 Men say, you teach, that Ioh. de Rada par. 2. Theol. con­t [...]ou▪ inter Scotū [...] Tho. cont 20. act. [...] conclus. 6. Licet praceptum praelati sit irrationale, & pro tali merito quandoque ha­beri potest, tenetur tamen subditus illud obseruare: Though the commandement of the superiour be vnreasonable, and may well enough be thought so, yet the inferiour is bound to obey it. Men say, you teach, Bellar. lib. 4. de Ro. Pont. cap. 5. & Carerius de potest. Pont. l b. 1 c. 23. num 16. Si Papa erraret pracipiend [...] vitia, vel prohibendo virtutes, teneretur Ecclesia credere vitia esse bona, & virtutes malas, nis [...]vellet contra conscientiam peccare: that if the Pope should erre in comman­ding vice, and forbidding vertue, the Church was bound to beleeue (vnlesse she would sinne against her conscience) that vice was commendable, and vertue dispraisable. Bar [...]. de po­test. Pa [...]. cap. 41. p. 341.Men are bound Papae senten­tiam exequi, to put the Popes sentence in execution, albeit they know it to be vniust. Any man illaesae con­scientia, with a good conscience may execute the [Page 15] Popes vnlawfull mandate, by your learning. Now I pray you, how agrees this doctrine with that of the Apostles, Act 5. 29. It is better to obey God then man?

16 Sir Priest, I reade in your bookes that your Pope is called Cont. Florent. sell. vlt. Caput t [...]tius Ecclesiae, Anton. Pucci [...]s in orat. habit. sell 9. Cont Lat. sub L [...]one 10. Pater Ecclesiae, Fillius Ecclesiae, Sponsus Ecclesiae, Gretser to 1. defens. cap. 10. lib. 3 Bell. col. 1450. Mater Ecclesia: The head of the whole Church, the Father of the Church, the sonne of the Church, the Spouse of the Church, the Church our mother. Now I would know of you, how he can be the Church her selfe, and yet head of the Church, and the Churches husband▪ how can he be Father to the Church, and Dist. 63. Ego Ludouicus. Boni­facius Germ. A­postolus in epist. ad Cutbert. Ar­chtep Cant. apu [...] Baron. Annal. to. 9. ad an. 740.and yet a sonne of the Church▪ how without com­mitting incest, the father may marrie his daughter, the brother may marrie his sister, the sonne may marrie his mother?

17 I reade in your bookes, that your Pope is nor onely called the Vicar of Christ, and Successor of S. Peter, but d S. Peters Vicar, and Sacrar. caerem. Ro E [...]cles. lib 1. sect. 1. Gabriel. Patriarch. Ale­xan. in admonit. Legatis a Clem. 8. data. quae ha­betur ad sinem▪ Anndl. Baron. to 6. n [...]. 14. Tho. Aqu [...] de regi­mine princip [...]l 3. cap. 10 Bo [...]u [...] de temporal. Ec­cles. monarch. lib. 1. cap. 7. Christs Successor in respect of the gouernment of the Church. Now here I desire to know two things of you; first, how your Pope comes to be S. Peters Vicar, seeing S. Peter himselfe is but a Vicar; and it is a rule in your Law, Extrade of­ficio Vicari [...]. Cle [...] ­ricos. Vicarius non potest substituere Vicarium: A Vicar cannot substitute a Vicar. Secondly, how without blasphemie your Pope can be called Christs Succes­sor, seeing he to whom another succeedeth in of­fice, doth cease himselfe to bea [...]e that office, as Act. 2 [...] ▪ Felix did cease to be gouernour in Iurie, when Fe­stus came in place to be his successor. I hope you do not thinke that Christ, who endureth for euer, [Page 16] hath turned ouer all care of his Church to your Pope.

18 I reade in your Genebr. chron. lib. 4. ad an. 1551.bookes, that in the yeare 1552. your Pope was intituled by a certaine Patriark called Siud, The Peter of our time, and the Paul of our dayes: and that Baron. ad finē to 6. Annal. Clemens the eight was intituled by one Gabriel Patriarke of Alexandria, Tertius detimus Apostolorum gloriosi Domini nostri Iesu Christi, & quintus sanctorum Euangelistarum: The thirteenth Apostle of our Lord and Sauiour Iesus Christ, and the fift Euangelist. And that Genebrard approued of the titles which Siud gaue; and Baronius of those which Gabriel gaue. Now I desire to know of you, why Genebrard should like that any Pope should be called the Peter of our time, seeing Baron. Annal. to. 11. ad an. 1009. Sergius the fourth, being christened Peter, vpon his election to be Pope, in reuerence to S. Peter, renounced the name of Peter, and tooke the name of Sergius: and secondly, how Clemens the 8. can with any wise­dome be held the thirteenth Apostle of our Sauiour Christ, and the fifth Euangelist, considering there were seuen Popes of his owne name, and vpon the point of 230 Popes of other names before him. For I cannot heare that he was such an A perse as that he deserued these titles rather then any of his pre­decessors. And if all or any of his predecessors de­serued to be called Apostles and Euangelists, Gabriel (in my opinion) failed in his Arithmeticke, when he termed him the thirteenth Apostle and the fifth E­uangelist.

19 I reade in your bookes, that the iurisdiction of your Pope is boundlesse: I His dominion. (as [Page 17] Christs, Psal. 72. 8.) is from sea to sea, and from the ri­uer vnto the ends of the world: whereas the iurisdi­ction of the rest of the Clergie hath narrower bounds by much. Yet I reade in Hist. lib. 3. cap. 16. Eusebius of Chrytofersons translations, that in Traians time, Pope Clemens gouerned the church of Rome; and Iohn the Euangelist the churches in Asia. Now I desire to know whether this doth not argue, that Pope Cle­mens iurisdiction was lesser then S. Iohns, seeing it is apparent hereby, that Pope Clemens gouerned but one Church, and S. Iohn many.

20 I reade in your bookes, Bellar. lib. 1. de Ro. Pont. cap. 16.that S. Peter had au­thoritie ouer all the Apostles, and that the Apo­stles depended vpon him, as vpon their head and commander, who was to direct them, and to go in and out before them, and to chastile them: I reade likewise, that after Saint Peters death, your Idem. lib. 2. de Ro. Pont. cap. 12.Popes succeeded him in tota ipsius dignitate & po­testate, in all his dignitie and soueraigntie. Now it is euident that diuers of the Apostles suruiued S. Peter; as namely Baron. Annal. To. 1. ad An. 69. Nu. 34.S. Andrew, and Sophron. ap [...]d Baron. de script. Eccl. s. verbo Simon.S. Symon surna­med the Cananite, (not in regard of his countrey, but of his zeale, Chap.as S. Luke witnesseth) and Ierom. de script. Eccl. s. verbo Iohannes.Saint Iohn the Euangelist. Two of these, if not all three, liued till Traians dayes, in which time Linus, Cletus, Clemens sate Bishops of Rome. Now my desire is to know of you, whether you thinke Linus, Cletus, Clemens challenged any soueraigntie ouer Saint An­drew, and Saint Simon the zealous, and Saint Iohn the Euangelist. Me thinkes Saint Iohn Ioh. 21. 20.being the Disciple whom Iesus loued, Saint Iohn being the per­son who was allowed to Ioh. 13. 23. leane on our Sauiours breast [Page 18] at the eating of the Passeouer: S. Iohn being the man 2▪ Ioh. 19. 26.to whō our Sauiour x recōmended his mother at his death: Saint Iohn being such a one, as that his wri­tings are receiued for Canonicall: me thinks (I say) Saint Iohn (not to speake of the other two) should not haue bene vnderling to these three Popes. Me thinkes he should not haue depended vpon them as on his head for direction. Me thinks they should not haue had that superioritie ouer him that they might haue chastised him.

21 I reade in your bookes, that an Archbishop and Cardinall of yours, called Lib. de schis­mate Pont. inter German. script. p. 703. Francis Zabarel, who liued about the yeare 1400. confessed, that certaine flatterers for many ages before his time, and till his time, had perswaded the Popes, quòd omnia possent, & sic, quod facerent quicquid liberet, etiam illicita, & sic plus quam Deus: they could do all things, and might do any thing, were it neuer so vnlawfull, and by that meanes they could do more then God. And to tell you truly, I do verily beleeue him. For I do finde they were told they might dispense C 15. q. 6. Au­thoritatem, in Glossa. contra ius naturale, against the law of nature: Extra de cou­cess. prabend. pro­posuit. in Glossa. contra vetus Testamentum, against the old Testament: and Ibid. con­tra Apostolum, against the Apostle Paul. I find they were told, Extra de tran­slat. Episc. et. Quanto. in Glossa. De nihilo possent facere aliquid, they might of nothing make something: Ibid. de iniustitis facere possent iustitiam, they might make wrong right: and Ibid. in his quae vellent, ijs esse pro ratione vo­luntatem, they might do as they list, and no bodie might say, Ibid. Domine, cur [...]ta facis? I pray you sir, why do you so? I finde some taught, that Teste Ioh de Par [...]s [...] de po­testate Regia & papali, cap 23. St homiti­dium Samsonis quod ex se malum est, interpretamu [...] [Page 19] quod instinctu diuino fuit factum, multo magis omne factum sanctissimi Patris interpretari debemus in bo­num: & siquidem fuer it furtum, Ʋel aliud ex se ma­lum, interpretari debemas, quod diuino instinct u [...]siat: If we impute the slaughter which Samson made of the Philistines to an inspiration of Gods Spirit; much more are we bound to interprete in the best part whatsoeuer the holy Father the Pope doth: if it be theft, or any other thing which of it selfe is euill, ( Dist. [...]0. Non nos, in Glossa.as for example murther or adulterie) we must likewise impute that to the inspiration of Gods Spirit. About the time Zabarel speakes of, it seemes it went for currant, which is noted by a late Massonus de vrbis Epise. l. 3. in vita Iob 9.Historian, Episcopos Romanos ne peccata quidem sine laude committere, the Popes could do nothing, were it neuer so mischieuous, but it was commen­dable. His geese were all swan [...]: his vices were ver­tues. I reade in your bookes, Mosconius de maiestate Eccles. militantis. lib. 1. cap 4. p. 97.that men are bound to worship him with dulia: and that some haue pro­fessed in his hearing, Apud Anton. in sum. hist par. 3. tit. 22. cap. 17. sect. 1.that they worshipped him with hyperdulia: and that in effect many haue giuen him latriam. For to omit that some haue affirmed he was Marcel in orae hab. sess. 4. Cont. Lat sub Leone 10 alter Deus in terris, a second God vpon earth. Ioh. Aug Pan­thaus Venetus in Arte & Theor. transmutat. Me­tal. ad Leonē 10. impress. Venet. an. 1518. Deus mortalis in terris, & immortalis homo in coelis: a mortall God vpon earth, and an immortall man in the heauens. Baron. Annal. to. 7 ad an. 552.That he hath so much grea­ter power then any of the Prophets, quanto diffe­rentius praeill is nomen hereditauit, viz. Tues Petra, &c. by how much he hath a more excellent name giuen him then any of them had, to wit, Thou art a rocke. Some of you haue giuen out, that he is, Massaib sup [...] citato cap. 1 p 22 non Deus, non hom [...], sed vtrumque, neither God, [Page 20] nor man, but both. Some of you haue styled him, as Ioh. 20, 28.Saint Thomas did out Sauiour Christ, with the titles of Extra. Ioh. 22. c. C [...] inter. in Glossa. Dominus Deus noster, our Lord and God [...] and as Apoc. 19. 16.Saint Iohn likewise did, with Moscon. lib. citato. pag. 26. Rex regum, Dominus dominantium, King of Kings, and Lord of Lords. Some of you now write, Baron. annal. To. 1. ad An. 57. Nu. 29. [...]. Puccius orat. hab. in sess. 9. Conc. Lat. sub Leont 10. Christus omnem quam à patre accepit pote [...]atem transfudit insuo [...] Christ passed ouer all the power which God the Fa­ther gaue him, vnto his, meaning your Popes. A­greeably to others, who in former ages were not a­shamed to tell the Pope, that z Tibi vni, to him a­lone was granted all power both in heauen and in earth. Yea, Steph. Patra­censis orat. hab. sess. 10. Conc Lat. jub Leone 10.that there was in Popes all power supra omnes potestates tam coeli quam terrae, aboue all pow­ers both in heauen and in earth. I need not to tell you of the Bishop who put vp a supplication to Pope Nicolas, in these words, Faezellus hist. Sicul. lib. 8. ca. 4 Miserere meifili Da­uid, O sonne of Dauid haue mereie vpon me: nor of the Religious persons who came from Panormi and other parts of Sicily as Embassadours to Pope Mar­tin the fourth, to craue his fauour, who cried thrice thus, Antonin. sum. best. part. 3. [...]t. 20. cap. 4. sect. 3. Agnus Dei qui tollis peccata m [...]ndi, miserent nobis: O thou Lambe of God who takest away the sinnes of the world, haue mercie vpon vs: nor of him, who in way of prouing your Popes omnipoten­cie, bids his reader note, Viualdus in candelabro au­reo. tit. de Ab­solutione. Nu. 28. Quod in concessionibus vti­tur illo verbo, Fiat, quo Deus vniuersum creauit orbema that your Pope in subscribing petitions, vseth the word, Let it be, by which God created the whole world: intimating, that as God, so your Pope by a word of his mouth may doe any thing: nor of them who against the comming of Paul the third [Page 21] vnto the Citie of Tolentonum in Italy, set this in­scription ouer the gates, See Morney de Ecclesis, cap. 8. and Mou [...]ins defence of the King, chap. 25. Paulo 3. opt. max. in terris Deo, To Paul the third, the best and greatest God in earth. Now that which I desire to know of you, is, what difference in substance there is betweene many of these speeches concerning your Popes, and theirs in the Acts of the Apostles, who applauding Herods oration, cried amaine, Act. 12. 22. [...] Vox Dei & non homi­nis, the voice of God, and not of man? and whe­ther your Pope be not as guiltie as Herod was, who hearing with his owne eares diuers of these blas­phemous speeches, and perhaps all by report, did neither reproue them, vpon his eare hearing them, nor cause them to be razed out of the books where­in they are written, hauing knowledge thereof at the second hand?

22 I reade in your bookes, that you haue had many vnlearned Popes, not much wiser then the Ga [...]riel de [...] ­ralete f [...]ria 2. btbd. 3. de pra­parat. c [...]fess.Bishop, who examining one that was to be made Deacon, in stead of asking, Quot sunt Sacramenta Ecclesiae? how many Sacraments are there in the Church? demanded, Quot sunt 7. Sacramenta? how many are the seuen Sacraments? To whom the Deacon answering, Tres. The Bishop replied, In qui­bus? What call you them? And the Deacon tolde him, their names were, Thuribulum, Aspersorum, & sancta Crux. For of Iulius the second it is reported, that signing a warrant, in stead of fiat, he wrote fia­tur. And constat plures corum adeo illiteratos esse vt Grammaticam penitus ignorent, It is well knowne that many of the Popes were so vnlearned, that they knew not-their Grammar rules, saith Lib. 1. cap 4. adu haer [...]s. in edit. antiq [...] ▪ Alfonsus [Page 22] de Castro. I reade in your bookes, that some of your Popes were silly creatures. You had one, whom your Ioh. Andr. Bal­dus Iason & ser. B [...]utum fulmen, pag. 201.Canonists vsually call, vnum pecus, in eo quod de mane faciebat gratiam, & de sero reuocabat: a ve [...]ie Asse: for that in the morning he would grant many men many kindnesses, and at night reuoke them all againe. I reade in your Gl [...]ber Rodul. hist. lib. 5. ca. vlt.bookes, that you had one boy Pope of twelue yeares old, viz. Benedict the ninth: and a May-pole-morrice-dancer Pope Baron. annal. to. 10. ad an. 955 [...]u. 3.of 18. yeares old, viz. Iohn 12. alias 13. who made the La­teran a plaine Stewes, as Hist. per Eu­ropum gest. lib. 6 cap. 6. & 7. Luitprandus witnesseth. I Masson. de vr­bis Ep [...]sc. lib 4. in Ioh. 11. al. 12.reade that Iohn 11. was a bastardly brat of Pope Sergius: and that you had a See the book intitled Pope soane. whore Pope called Io [...]ne. I reade you haue had Necromanticall Popes, such as Platin. n vita Siluestri. Siluester the second, who gaue himselfe to the di­uell both body and soule, that he might attaine the Popedome. Theefe Popes, such as Idem in vita Bo [...]if. 7. Boniface the se­uenth, who robbed Saint Peters Church: Sodomi­ticall Popes, such as Sixtus the fourth, Agrippa de vanitaic s [...]ent. cap. 64.who built a famous stewes in Rome: Periured Popes, such as Onuph. addit. ad Plat. in vita Greg. 12. Gregorie the twelfth. Hereticall Popes, such as Ho­norius the first, condemned by the Act. 12. & 136. and Act 7. in defi­nit. Synods.7. ge­nerall Councels for a Monothelite. Atheisticall Popes, such as Leo the tenth, Bale.who called the Gospell a Fa­ble. Apostaticall Popes, such as those fiftie, who as Chronol lib. 4. sect. 10. Genebrard writeth, entred in, not by the doore, but by a posterne gate. I reade that Valla declamat in Donat. Con­s [...]antini. Recentes summi Pontifices videntur laborare vt quantum prisci fue­runt sapientes & sanctij tantum isti impij sint & stul­ti: The later Popes seeme to striue, they may shew themselues as very fooles and knaues, as the ancient Popes stroue to approue their wisedome and holi­nesse [Page 23] vnto the world. Your Bellarmine confesseth, that the later Popes, Chronol. ad an. Christi 970. Parum solliciti de Rep. tooke lit­tle care how the world went: Ad an. 1026. A pietate veterum de­generauerunt, are growne out of kinde. Your Relect. 4 de potestate Papa et Conc. propos. 12. Vi­ctoria professeth, they are priscis ill is multis partibus inferiores, farre worse then their first predecessors. And in In Formoso 1. Platina I reade, that virtus & integritas de­fecit, vertue and integritie is decayed in them: and in Ad an. 954. Fasciculus Temporum, that sanctitas illos dimisit, holinesse hath taken her leaue of them. Men of your selues write, Guicciar. hist. lib. 16. In Pontificibus bodie nemo sancti­tatem requirie: optimi putantur sevel leuiter boni sint, vel minus mali quam caeteri mortales esse soleant: At this day no man lookes for any honestie in a Pope: they are accounted excellent good Popes if they haue but a dram of honestie, yea, if they surpasse not the wickednesse of other men. At this day the Pa­pacie is so dangerous, that O [...]ph. in vita Marcells ad finē Platina. Marcellus the second protested he did not see quomodo qui locum hunc al­tissimum tenent, saluari possint, how a Pope can be saued. Your Saint Antonin. hist. par. 3. tit. 23. cap. 14 sect. 13. Katharin of Sienna told Gregorie the 11. that In Romana Curia vbi deberet esse Para­disus deliciarum virtutum, inueniebat foetorem infer­nalium vitiorū: Whereas she looked to haue found a Paradise of rare vertues in his Court, she found in stead thereof a dunghill couered ouer with hellish vices, the stinch whereof she smelt to Sienna, the place of her dwelling, an hundred miles off. And the T [...]codoricus de Niem. Nem. vni­onis inaquos [...] trac. 4. cap. 8.Virgine Marie told Saint Briget (as some of you say) that Multi Pontifices sunt in inferno, Many Popes are in hell. And you know that Sylua [...] lib. 1. Mantuans counsell was,

He that desires to liue honestly, let him blesse him­selfe from Rome for a man may be there any thing saue honest, but honest he cannot be in any wise. Now the question wherein I desire to be resolued by you, is, whether you thinke indeed that Luk. 22.when Christ prayed for Saint Peters faith, he prayed for the faith of your vnlettered Popes, sheepish Popes, boy Popes, swaggering whore-maister Popes, bastardly brat Popes, whore Pope, Necromanticall Popes, theese Popes, Sodomiticall Popes, periured Popes, hereticall Popes, Asheisticall Popes, and Apostaticall Popes? For there is no question but Toh. 11. 42.Christ obtaineth alwayes the things which he prayes for: and me thinkes there should be no question, but when our Sauiour prai­ed for Saint Peters faith that it should not faile, by the name of faith, he meant a liuely Christian faith which workes by loue, and which Rom. 3. 25.embraceth the promises of the mercie of God, which whosoeuer hath, Ioh. 6. 47.hath assurance of eternall life: and if so, how is it credible that he prayed for all these?

23 Your Sixtus 5. caused your vulgar Latin to be corrected, and printed at Rome in the yeare 1590. Baron. Annal. To. 2. ad an. 232 Nu. 62.The paines he tooke therein, as it seemeth, was wonderfull. For notwithstanding all other his pa­pall businesse, he Angelus Rocca commen [...]. de Bibl. Valt [...] a S. 10. 5. [...]ondita pag. 229read ouer euery word of the Bi­ble before it was printed, and after too, correcting with his owne hands the faults of the print. Then he published it, and prefixed his bul before it in stead of a preface, signifying therein that his good will and pleasure was, that this onely should go [Page 25] for Authenticall, and that all other impressions in time to come, should be made according to it, with­out any change, without taking away, or adding so much as a letter; [...]nd that all former impressions, yea and M. S. differing from this, should be of no credit: and all this he required vpon paine of the greater excommunication. Yet after the death of Vrban 7. Greg. 14. and Innocent 9. successors of Six­tus 5. Anno 1592.comes Clemens 8. and hee sets out another Bible, differing much from that of Sixtus in many materiall points: auowing that this Edition of his, is (doubtlesse) better then any Edition whatsoeuer heretofore Imprinted. Now that which I desire to know of you is, whether Sixtus erred in commending his Bible, or Clemens in commending his Bible, or both of them in their seuer all commendations: for I thinke you will not say, commending bookes so different, they both spake truth.

24 Sir Priest, is not this of In Symb to 2. operum Athanas. edit. Comelin. Anno 1600. Athanasius good Diui­nitie, Filius à Patre solo est, nec sactus, nece creatus: The Sonne is of the Father alone, not made, nor crea­ted? If so, then I pray you tell me, how without blasphemy Discip. de Tip. for 111 Ca [...]e­naus Ca [...]al. glo­ria mundi, part. 2 consid. 3. sol. 4. Bi [...]l Lect 4. in Can Missa.you can say, Sacer dos est creator sui Crea­toris: A Priest is the creator of his Creator? meaning Christ the Sonne of God.

25 Again, if it be currant Diuinity which the same Loco suptaci­tate. Athanasius deliuers, Christus Deus ex substantia Pa­tris, homo ex substantia matris: Christ is of the sub­stance of his Father as he is God, and of the sub­stance of his mother as hee is man. Tell me where the wit of your Iohn 22. was, when Ho [...] B. Virgo Salu [...] sancta fa­cies fol. 68. edit. Paris 1516.he said, Rex sit expane, The King (meaning Christ, the King of [Page 26] heauen) is made bread. And why you are not asha­med to retaine in your Canon Law these words, De consec d 2. c. 72. virum sub. Corpus Christi & sangais, ex panis & vini substantia efficitur: The body and bloud of Christ is made of the substance of bread and wine.

26 If it be true which De Ciuit. Dei, lib. 1. c. 29. Austin saith, that God is nusquam inclusus, penned in in no place: and that the great Eurip. in Cy­clop. Act. 4. Cyclops (when Vlysses told him, that the wine which he had in a bottle, was the god Bacchus) did not without cause in a wonderment reply, What? A god in a bottle? I pray you tell me, why you pen vp your Sacrament, which Alleu de sa­crifi [...]. Euth. cap. 41. and Bristo Motiue 26.you acknowledge for your God, in a pixe, or in a boxe? Of a bee in a boxe, I haue heard much by many; but of a god in a boxe, I neuer heard but by Papists.

27 If it be euident, that they are no gods, whose priests keepe their temples with doores, and with lockes, and with barres, left their gods should be spoyled by robbers, as Vers. 17. Baruch saith in his 6 Chap­ter, which goes for Canonicall Scripture with you. If they, who cannot defend themselues frō theeues and robbers, deserue not to be reputed gods, as the Vers. 56.same Author saith. If Hom 57. in Gen 31. Chrysostome iustly derided Laban, when he said: O excellent em insipientiam! Ta­les sunt dij t [...]i, vt quis eos furari possit? Non erubescis ditere, Quare furatus es deos meos? O notable foole­rie! Are thy gods such gods as may be stolne? Art thou not ashamed to say, Why hast thou stolne my gods? Why should not you and your fellowes, sir Priest, be whoopt at for holding the Sacrament to be God, which for feare of stealing, Lindwood conslit Prouine. lib. 3 [...]iulo de instodia Euchar cum clousura, in c. dignis [...]mis.you would not haue hung ouer the high Altar vnder a Canopie, but [Page 27] reserued in a surer place, vnder locke and key?

28 If it be euident, that they are no gods, which cannot be preserued from rust and wormes; which feele not when things which creep out of the earth eate them, as it seemes by Chap. 6. v. 11. & 19. Baruch before mentio­ned▪ seeing it is the Ioseph Angles flores; Quast. Theol [...]n 4. S [...]. part. 1. 9. d [...] sus­ceps E [...]ch. ad 3▪ difficultat. 2. p. 96.generall doctrine of your Church, That wormes may breed in your Sacrament: that bruite beasts, dogs, hogs, mice, choughs, &c. may eate it. Are not you singular od-caps, to hold the Sacra­ment for your Lord and your God?

29 Ecquem tam amentemesse putes qui illud quo ve­scatur deum credat esse? Thinkst thou there is any man so mad, that holds it for his god whereof he eates, saith Apud Cicero▪ lib. 3. d [...] Na [...]. deorum. Cotta. Qu [...]mado quis sanoe mentis deum nuncuparit [...]d, quod vero Deo oblatom, tandem ipse co­medit? How can any man of reason thinke that to be God, which he offereth in sacrifice to the true God, and afterwards eates thereof himselfe, saith Quast. 18. [...] Leuit. Theodoret. And if this be true, do not you deserue to be sent to Bedlem for eating the Sacrament, which you call your Lord and your God? Auerroes ( Espene, de Euch adorat. lib. 4. c. 3.they say) professed that he had trauelled a great part of the world, and that he had seene many men of dif­ferent Religions, and yet he found not any, Chri­stiana deteriorem aut tam fatuam, worse or foolisher then the Popish Christian, quia deum suum quem colunt, dentibus deuorabant, because they tare him with their teeth, whom they worshipped for their god.

30 The God of right beleeuing Christians is 1. Ioh. 5. 20. life it selfe, and giues life to others, euen Ioh. 6.euer­lasting life to them who eate him, as the Scriptures [Page] speake of eating him. But your God is such a God, and your fashion of eating, such an eating, as that a man by eating your God after your fashion, may ea­sily be poisoned. And I pray you then how can your God be reputed the God of right beleeuing Chri­stians?

That a man may be poysoned by eating your God (that is, the Sacrament) after your fashion, it is plaine by diuers examples. For,

Victor 3, one of your Popes, Fuit extinct us per venenum in calicem missum, was killed with poyson in the chalice, saith In Chron ad An. 1095. Polonus, and Fascic. Temp. ad An. 1094.others.

Henricus Archiep. Eboracensis cum diuina celebraret mysteria, hausto in ipso caliee (vt aiunt) veneno obijt: Henry Archbishop of Yorke died (as they say) of poyson, by drinking of the chalice when he admi­nistred the Sacrament, saith Hist. Augl. in vita Stephan. An. 1154. p. 122 Mathew Paris.

Henricus 7. Imperator intoxicatus fuit sumento Eu­charistian: Henry 7. Emperour of Rome was poyso­ned in receiuing the Sacrament, saith Ad An. 1314. Fasciculus Temporum.

Nuper Prior noster Misericordiae Venetijs veneno in calici sublatus fuit: Of late a Prior of ours in Venice was kild with poyson put into the Chalice, sayth See Monita Po­luica, impress. Francofurt. An. 1609. Iohn Baptista Leo Embassadour to the Duke of Vr­binus.

31 A Apud Guit­mun um lib. 2. de Sacram.Synod of your Bishops in Italy decreed, That when the true flesh of Christ and his true blood ap­peare at the celebration of the Sacrament in their proper kind, both the flesh and the bloud should be reserued in them dst of the Altar for special relikes. Now I would know of you, Sir Priest, what reason you haue to [Page 29] make a Relike of your god. Is it not enough for you to reserue Relikes of Saints, but you must reserue Re­likes of God, the sanctifier of Saints, yea God himself for a Relike?

32 I reade that Summa An­gelica, verbo Missa. nu. 18. & ve [...]ho En­charistia, sect 3. nu. 5.you prescribe, Simusca vel ara­nea cadat in calicem post consecrationem, &c. If either flie or spider fall into the chalice after the words of consecration, so that there be feare of poysoning or prouocation to vomit; the Priest shall take san­guinem illum, & igne comburat cum aliqua stupa, vel pumo lineo in ipsomadefacto, that bloud▪ and burne it by the helpe of some tow or linnen rags dipped in it. Now whether it be poysoned or not poysoned, whe­ther it be such as will prouoke vomite or not prouoke vomit, as long as the species remaines, it is your God: And how then can you cleare your selues from bur­ning of your God?

33 I reade you teach, Conc. Trid. Sess 22. can. 1.that in your Masse, Christ is truly and properly sacrificed by you: and withall I reade you teach, that Bellar. lib. 1. de Missa, cap. 2. whatsoeuer is truly and proper­ly sacrificed, if it be a liue thing, it is killed. Now I would gladly know of you, if this be thus, how you can excuse your selues from killing of Christ: for Christ whom you sacrifice truly and properly, as you say, is a liue thing?

34 I reade you teach, Bellar. lib. 1. de Missa, cap. 12. Per consecrationem fit v [...] Christi corpus vere & visibiliter adsit super mensam: that by confecration Christs body and blood is tru­ly and visibly vpon the Altar. Visibly, Alex. lib. 1. de Euch. Sacramen. cap. 37.not meerly in regard of the species vnder which they lie, but simply and property: vet I neuer met with Papist hi­therto, who durst venture his credit, that if his con­seerate [Page 30] host was shuffled with vnconsecrate hosts, or his consecrated chalice set among vnconsecrated cha­lices, he was able by sight to discerne which was his God? Dare you Sir Priest, venture a booke of sixe pence price, that your sight will serue you bet­ter?

35 Your Annot in Heb. 1. 6.Rhemists tell vs, Wheresoeuer Christs person is, there it ought to be adored of men and Angels. And vpon that ground (I thinke) you imagining that he is in the Priests hands at the eleuation in the Masse, and in the Pixe which is caried by the Priest when hee goes to visite the sicke; you bow or fall downe vpon your knees adoring him. Now I would gladly know, why you bow not, or fall not downe vpon your knees before euery Communicant vpon his receiuing of the Sacrament, seeing according to your doctrine, euery of them receiues his maker, he is in euery of their bellies.

36 I am told you teach, Bellar lib. 4. de Euch. c. 16.that there is no Tran­substantiation, except he be a Priest who Consecrates, and Idem. lib. 1. de Sacram, in genere cap. 27.haue an intent to consecrate. Yea, I am told that some of Ioh. de Combis in compend. Theol lib. 6. cap. 6.you teach, that to Transubstantiation non solum requiritur intentio consecrantis, sed etiam in­tentio istud Sacramentum instituentis, it is not onely requisite that the Priest haue an intent to consecrate, but that Christ haue an intent also that hee shall consecrate. Now seeing it is confessed by diuers of you, that Patolus Lan­gius in Chron. [...]th. ad Ann. 1514 Ioh. Franc. L [...]o in Thelauro Fort Eccl part. 3. de prohibit. & praemijs. nu. 57.some haue taken vpon them the name of Priests, who were none: Bodin Damond. mania lib. 4. [...]. 5. Nie▪ Plow tract. de Euch.some being Priests, haue vsed the word of cosecration, without intent to consecrate: and that Ioh. de Comb. loco supra citato.sometimes Christ is not dispo­sed the Priest should consecrate, though he speake [Page 31] the words, and purposeth to consecrate; I would know how any Papist can possibly know, when any of your hosts are transubstantiated, and when he may safely adore it? because except there be Transubstan­tiation, he committeth Idolatry in adoring; adoring bread and wine the creatures, in stead of the Crea­tor.

37 Iram Iudicis placare nescit oblatio nisi ex mun­ditia place it offerentis,—idcirco non Abel ex muneri­bus, sed ex Abel munera oblata placuerunt: prius nam­que ad eum legitur, Dominus respexisse qui dabat, quàm ad ill a quae dabat: No sacrifice is acceptable to God, except the sacrificer be acceptable,—and therefore it is, that God had not respect to Abel because of his offerings, but hee had respect to the offerings be­cause of Abel: for it is written, that God first respe­cted the giuer before hee respected the gift, saith Lib. 22. expos. in Iob. c. 31. cap. 12.Saint Gregorie. And if this be true, I would know how you can auoide the acknowledgement of this Paradoxe, viz. That God is better pleased with your Masse-priest then with his Christ: or rather this, That God respects his Christ for your Priests sake, and not your Priest for his Christs sake: seeing your Masse­priests are the sacrificers, and Christ himselfe (ac­cording to your learning) the sacrifice; especially this being considered withall, that your Priests, af­ter consecration, Canon. Missa.pray God he will vouchsafe to look downe with a mercifull and cheerfull countenance vpon the things offered, (to wit, Christ in your learning) and to accept them as he did vouchsafe to accept the offe­rings of his righteous seruant Abel. For it seemes by this prayer, that the Priests presume more of their [Page 32] owne credit with God, then of their offerings; in that they desire the gifts may be accepted at their requests, and not they for the gifts.

38 It is plaine by Scripture, that Abraham, Isaak, Iacob, Moses, Dauid, &c. were holy men, and in great fauour with God. For we reade in Scripture, that Abraham is termed the Father of the faithfull, Rom. 4. 11. and the friend of God, Iames 2. 23. that Isaak was the child of promise, Gal. 4. 28. that Iacob was be­loued of God, Mal. 1. 2. and preuatled with God, Genes. 32. 28. that God spake to Moses face to face, as a man speakes to his friend, Exod. 33. 11. and that there arose not a Prophet since like Moses, Deut. 34. 10. that Christ was Dauids sonne, Math. 15. 22. and Dauid a man after Gods owne heart, Acts 13. 22. But it is not plaine by Scripture, nor by any ancient▪ approued Author, that your George, your Christopher, your Katharin, your Vrsula, your Margaret, were holy persons, and in great fauour with God; yet you make speciall pray­ers to these, and none to Abraham, I saak, Iacob, Mo­ses, or Dauid: whereof I desire to know the reason. For me thinks it is grosse foolery, to neglect the old approued Saints, and to dote and rely vpon yon­ger, of whose sanctitie, yea of whose entitie, we haue no certaintie.

39 It is written in your bookes, that Maria apud Bernard. de Busti in Mariali, part. 12 ser. 2. de coro­nat. Mariae part. 1. Excellentia. 6. Deum omnibus Sanct is potentior est. Maria sola plus potest apud Deum impetrare, quam omnes Sancti in coe­lo. The Virgin Marie can preuaile more of her selfe alone with God, then all the Saints in heauen be­sides. Yea, it is written by Ludolphus, and Chrysostom à visitatione, that velocior est nonnunquam salus in­nocato [Page 33] De vita Iesu, part. 2. cap. 68. sol. 257. nomine Mariae, quam inuocato nomine Domini vnici Filij eius: Men oftentimes finde more present helpe vpon their praying to our Ladie, then vpon their praying to Iesus Christ. And in Discipulus de Lib. 2. de verbis Domin [...] [...]a filiu in Nup [...]ijs. cap. 2▪ Ser 161. de San­ctis. Tempore we reade, Nihil nos Deus voluit habere quod per manus Mariae non transiret: Gods will is, we shall haue nothing which passeth not▪ by the virgin Ma­ries fingers. Now if this be true, I would know why men should not pray to the virgin Marie only, who is so gracious and omnipotent, and cease to trou­ble (if not Christ, yet) the rest of the Saints, which in comparison of her, are so gracelesse and impotent?

40 I heare you say, that when you desire our Kellison in his Suruey, lib. 3. cap. 12. [...]u. 17. Ladie and other Saints, to send you health, or to giue you grace, and to haue mercie on you; your meanning is no other, then to desire them to procure of Christ by their prayers and intercessions those be­nefits for you. But here first I desire to know, if you meane no worse, why you speake so harshly? cer­tainly the Rich Glutton, Luk. 16. 24. when he prayed, saying, Father Abraham haue mercie on me, had a fur­ther The I [...]ponians pray to their S aint Amida, D [...] salusem A­mida. Muff [...]us select. [...]pist. [...]x India, lib. 4. p. 209.meaning, then to desire Abraham to pray for him. And the Patriarke Iacob, when his wife Rahel said vnto him, Giue me children, or else Idle, Genes. 30. 2. supposed she had a further meaning in those words, then to desire him to procure her children of God by his prayers, for else why was his wrath kindled against her for saying so. Secondly, I de­sire to know, if you meane no other, why you tell vs so many tales of the virgin Maries descending from heauen to helpe her suppliants on earth: and of other Saints personall and actuall performance [Page 34] of such things as were begged of them. It is writ­ten Caesar. dial. lib. 7 cap. 24. Discip. lib. de miraculis B. Virginis, Exemp. 30.in your books, That a Priest hauing his tongue cut out by heretickes, vpon his mentall prayer to the virgine Marie, had another put in. The virgin Marie, digitis ori eius immissis, putting her finger into the Priests mouth (it was well he bit her not) fastned him in a new tongue. She helped him not with her pray­ers, but with her fingers.

41 In the same bookes of yours it is written, Caesar dial. lib. 7. cap. 25. That the virgin Marie prescribed physicke to a boy with a scald head, who vsed to pray to her: and that by laying her owne hands on his head, shee preserued him from head▪acheuer after. By Physicke, and other meanes Discip. lib. citat. Exempl 35.then prayers, the cured the boy of his infirmities. In the same bookes it is written, That a good fellow cal­led Peter, prayed to the virgin Marie for help: and that shee appeared to him with Hyppolitus in her companie, commanding Hyppolitus to helpe him▪ which Hyppolitus did, not by praying for him, but by binding vp his sores with his hands Chirurgion-like. In the same bookes Discip. Exempl. 24.it is written, that an Abbesse, who was with childe by an officer of hers, prayed the virgine Marie to help her at a dead lift, and to saue her credit: which the virgin Marie did, not by praying for her, but by bringing two Angels with her, who played the mid­wiues, helping her to be deliuerd of her child instantly, and carying it (by the virgin Maries appointment) to an Eremite, cōmanding him in the virgin Maries name to keepe it till it was seuen yeares old. In the same Casar. dial. lib 7. cap. 35. & Dis­cip. Exempl. 25.bookes it is written, that the virgin Marie saued like­wise the credit of a whore-Nunne called Beatrix, not by praying for her, but by personall supplying of her [Page 35] place in an Oratorie, by the space of fifteene yeares toge­ther, whilest she ranne a whoring after a whore-monger Priest, and no body knew she was missing. Your Cardi­nall Annal. To. 6. ad an. 449. [...] 39. Baronius tels vs soberly, that Leo 1. hauing writ­ten an Epistle to Flauianus Bishop of Constantino­ple against Eu [...]yches and Nestorius, he layed it vpon S. Peters tombe, praying him instantly that if there were any error, he would amend it: and that after certaine dayes (it seemes S. Peter tooke time to con­sider well of it) S. Peter appeared vnto Leo, and told him that he had amended it. Whereupon Leo su­mens Epistolam de sepulchro B. Petri aperuit eam, & in­uenit Apostolica manu emendatam: the Pope taking the Epistle away, and opening it, he found it cor­rected with the Apostles owne hand. Which storie seemes to argue, that when Leo desired Peter to a­mend his Epistle, hee meant more then to desire him to procure it amended of God by his prayers.

42 Annot. in 2. Cor. 1. 11.Your Rhemists tell vs, that it is absurd to say, that the intersession of our fellowes beneath is more a­uailable then the prayers of those that be in the glorious sight of God aboue. Now if it be indeed absurd to say so, I would gladly know of you why S. Paul, Rom. 15. 30. desired the Romanes, v and 2. Cor. 1. 11. the Corinthians, and Ephes. 6. [...] the Ephesians, and Col. 4. 3. the Colossians, and 1. Thess. 5. 25. & 2. Thes. 3. 1. the Thessalonians, and Heb. 13. 18. the He­brews, all of them his fellowes beneath, to pray for him; and desired none of the Saints in the glorious sight of God aboue to pray for him. And why S. Iames, Chap. 5. 16. aduised them to whom he writ, that one of them (beneath) should pray for ano­ther; [Page 36] and required them not to pray to the Saints in the glorious sight of God aboue for helpe.

43 F [...]ria 5. quartae Dominicae Qua­drag ser. 30 de suff [...]agij [...] mor­tuorum.Again, if it be absurd to say, that the intercession of our fellowet beneath is more auailable then the pray­ers of those that be in the glorious sight of God aboue; I would gladly know why you tell vs so many tales of soules creeping out of Purgatorie, crauing the help of their fellowes beneath; and not one, of any soule crauing the helpe of any of the Saints in the glorious sight of God aboue. Haue not the soules in Purgatory so much wit, as to repaire to them for helpe, who are best able to helpe them? Or are you of Leonard de Vtino his mind, who holdeth, quod ef­ficaciora sunt suffragia Ecclesia praesentis facta pro ali­quo in Purgatoric existente, quam orationes Sanctorum in patria: That the prayers of the Church militant are more auailable for soules in Purgatory, then the prayers of the Church triumphant?

44 Vergerius reports, [...]nnotat. in Indie. lib. prohib. an. 1559. pag. 9.that it is written in an Italian booke, intitled, Flosculi S. Franciscs, that the virgin Marie by the merit of her virginitie saued all women to the time of S. Clare, as Christ by the me­rit of hi [...] passion saued all men till the time of Saint Francis, in whose dayes S. Clare liued. And he fur­ther reports, that whereas he answered that booke, Discorsi sopra li. [...]iore [...]ti, di S. Francisco, lit. D.his answer was condemned as hereticall in three seuerall Indices of bookes forbidden, and so it is in the last of Clemens 8. Now if his report be true, I would know how you can saue Cardinal Bellarmines credit, who denies, Praefat. con [...]. 7 to. 1.that any Catholike did euer e­quall in any sort the virgin Marie vnto Christ? for as it is confessed in that book, that Christ saued mē, [Page 37] so the Author professeth, that she saued women.

45 Ambrosius Catharinus in an Oration which he made An. 1546. in the second Session at Trent, Acta Cout. Trid. impress. Antuerp. 1546. fol. 57.termed her Fidelissimam sociam Christi, Christs most faithfull fellow or companion. And another great Papist did not sticke to write, In Maviali lib. 1. cap. 3. [...]st [...] Illir [...]o i [...] [...] ita­logo test. verit. col. 36. edit. 1608 Fuit Dominus cum Maria, & ipsa cum Domino in eodem labore, & eo­dem opere redemptionis: Mater enim misericordiae ad­iuuit Patrem misericor diae in opere nostrae salutis: Our Lord was with Marie, and Marie with our Lord, in the same labour and in the same worke of our re­demption: for the Mother of mercie helped the Fa­ther of mercie in the worke of our saluation. Who fearing some might reply on Christs behalfe, that it was written, Esay 63. I haue trode [...] the wine-presse alone, and of all the people there was not one man with me: in way of preuenting that, goes on thus: Verum est Domine, quod non est vir tecum, sed mulier vna te­cum est, quae omnia vulnera qua tu suscipisti in corpore, suscipit in corde: It, is true Lord that thou sayest, There was no man with thee, but there was a wo­man with thee, which suffered all the wounds in her heart, which thou sufferedst in thy bodie. Do not these speeches argue, that some Catholickes haue e­qualled in some sort the virgin Mary vnto Christ?

46 You apply that to the Virgin Marie, which the Scriptures apply to Christ. The Scriptures say, that Gen. 3. 15. The seed of the woman (meaning Christ, the God of peace, Rom. 16. 20.) shall bruise the Serpents head: you Bernard. de Busti in Maviali, pa [...]t. 12. se [...]. 2. de coronat M [...]ri, Excell [...]tia 27.say, the virgin Marie bruised it. The Scrip­tures say, that Of his fulnesse we all haue receiued e­uen grace for grace, Ioh. 1. 16. you say, Dis [...]p. de Tep. ser. de concepti [...] Veraciter dicere [Page 38] possumus, tam de matre quam de filio, &c. we may as truly say, that of her fulnes we haue receiued grace. The Scriptures say, that Christ did reconcile all things to himselfe, Coloss. 1. 20. and that he did redeeme vs from our vaine conuersation by his bloud, 1. Pet. 1. 18. 19. and you say the same in effect of her. For you affirme that she was Bernard. lib. ci­tat. pag. v [...]t. Redemptrix vniuersi: Ibid. Recupe­ratrix perditiorbis: and that Stainhurst in Hebdom. Mari­ana. printed 1609. p. 85. & 113. per illam omnia in sta­tum pristinum sunt restituta. The Scriptures say, that Christ was giuen adeducendum claustro vinctum, to bring prisoners out of prison, Esay 42. 7. and you ascribe as much to her: for you pray to her thus, Offi [...] ▪ b. Mariae virg. post aduent. ad vesperas. Solue vincla reis. The Scriptures say, that Christ was that Lambe which taketh away the sin of the world, Ioh. 1. 29. and you seeme to beleeue she can doe as much; for to her you vse to pray, Ibid. Mala nostra pelle, put away our euils; meaning by euils, sinnes. The Scriptures Heb. 7. 26.note it as a prerogatiue of Christs, that p Bernard. de Busts▪ in offi [...]. de con [...]ept. Virg. die 6. lect. 6.he was without sin: and you tell vs, that sicut Chri­stus redemptor noster sine originali extitit, it a reparatrix nostra Maria illi similis in hoe suisse comprobatur: shee was like him in this. And doth not this also argue, that some Catholiks haue equalled in some sort the virgin Marie vnto Christ?

47 You giue the virgin Marie answerable titles to those which are giuen God, For as God is called the King of heauen, [...]an▪ 4. 34. so you call her, In Antiphona quae incipi [...], Salue Regina.the Queene of heauen. As God is called, the Father of mercies, 2. Cor. 1. 3. so you call her, Ibid.the mother of mercie. As God is called, the Author of all comfort, 2. Cor. 1. 3. so you call her Stainhurst. lib. [...] p. 155.the fountain of all com­fort. As Christ Iesus is called Our Hope, 1. Tim. 1. 1. [Page 39] so In Antiph. Salue Regina.you call her. As Christ Iesus is called our Ad­uocate, 1. Ioh. 2. 1. so Cosletus in perorat. ad Virg. ad [...] Apol. 1. adu. Gom [...]rum.you call her. As hee is called our Sauiour, Luke 2. 11. so she Bonauent. in Cant. ad in [...]tar Esai. 22.a Sauiouresse by you. As hee a Mediator. 1. Tim. 2. 5. so she Idem in Cant. adi [...]star illius qui ascribitur Aug. et Ambros.a Mediatrix. As he a Redeemer, Psa. 78. 35. so she B [...]rn. de Busts in Mariali. p. use.a Redemptrix. As hee omnipotent, Math. 28. 18. so Bon [...]uent. in hymn [...] ad in star illius Exod. 15.shee. As hee the morning Starre, Apoc. 22. 16. so Coster. meditat. in hymn. A [...]e.she. As he our life, Ioh. 14. 6. so Antiph. Salue Regina.she. As hee our Lord, Ioh. 20. 28. so Pasa [...]m.she our Ladie. As he our God, Ioh. 20. 28. so she our L [...]s. l. de virg. Asp [...]icolle, cap. 3 & 5. lib. 8 [...]p. 17. Epist [...]l. d Bimbo script sub nonvine Leo. 10.Goddesse. As he a chiefe corner stone, Eph. 2. 20. so Bon [...]uent. 10. 6. in lib. inseripto, Laus b. virg. Ma­riae. p. 473. gshee. As hee the glorie of his people Israel, Luke 2. 32. so g shee. And as hee was assumed in­to heauen in bodie, Acts 1. 9. so was shee Rhem Annot in Act. 1. 14.you say. And as the first day of the weeke is obserued in re­membrance of him, Apocap. 1. so the last day of the weeke is obserued holy by you in remembrance of her. For Sabbathum cuiu sque hebdomadis Mariae sa­crum esse, vix est qui ne sciat, saith Ferreolus Locrius Mariae Augustae lib. 6. cap. 23. and Dies Sabbathi dedi nota est gloriosae virgini Mariae, saith Discipulus de Tempore, ser. 164. And doth not this also proue, that some of you Catholiks equall in some sort the virgin Marie vnto Christ?

48 Fiunt in Ecclesiis processiones annuatim ad ho­norem Saluatoris in die Palmarum; & similiter ad ho­norem matris suae in die Purificationis ad corresponden­dum ad diem Palmarum: As vpon Palme-sunday you keepe yearely a Procession in honour of Christ; so answerably thereunto you keepe yearly on the day of the virgin Maries purification, a solemne Proces­sion in honour of her, as Bernardinus confesseth in Mariali 6. part. ser. 2. part. 2. de visitatione Mariae. And [Page 40] Statuit Ecclesia Officium particulare quod di [...]itur▪ si [...] ­gulis diebus ad honor emipsius Virginis, These words are left out in Edit. 1607. but they are in the Edit. 1515.sicut [...]lind Of­ficium ad honorem Dei: as you haue set Seruice ap­pointed for euery day to the honour of God, so your Church hath appointed set Seruice for euery day in honour of her, as the same man witnesseth in the same place. And whereas Dauid and some other holy persons made Psalmes in their daye [...] to the honour of God, all which Psalmes, except two, are recorded in holy Scripture: did not a great Cardinall among you It was reprin­ted at Rome in Sixtus 5. dayes, and since at▪ Ments An. 1609 To. 6. operum Bo­ [...]uenturae. publish a booke, intitled Psalterium B. Virginis, The Psalter of the blessed virgin Marry? in which there are 150 Psalmes, whose beginnings answer to the beginnings of Dauids 150 Psalmes; and eight other Psalmes answering to eight Psalmes recorded in other places of the Bible, carying the names of Esay, Ezechias, Hanna, Moses, Abacuk, the three children, and Zachary, be­sides one much like to that which is fathered on S. Ambrose and S. Austin, beginning, We praise thee O Lord: and another like that of Athanasius Creed, beginning, Whosoeuer will be saued; and all this to the honour of the virgin Mary. Is it not true, Sir Priest, that what Dauid and other holy men in their Psalmes and hymnes ascribed to God, espe­cially in the first verse of euery their Psalmes and hymnes, that in this booke of your Cardinals is ascribed to the virgin Mary? Doth not Dauid in the first verse of his seuenth Psalme say, O Lord my God in thee I put my trust: and doth not your Bonauenture in the first verse of his seuenth Psalme say, O thou my good Ladie, in thee haue I put my trust? Is not this [Page 41] the beginning of Dauids ninth Psalme, I will praise the Lord with my whole heart? and this the beginning of Bonauentures ninth Psalme, I wil praise thee O La­die with all my heart? In the 16 Psalme Da [...]d saith, Preserue me O Lord▪ and your Bonauenture in his 16 Psalme saith, Preserue me O Ladie. I will loue thee, O Lord, saith Dauid in his 18 Psalme: but I will loue thee O Lady, saith Bon [...]uenture in his 18 Psalme. The heauens declare the glory of God, saith Psal. 19. 1.Dauid: The heauens declare thy glory, saith Bonauenture speaking of the virgin Mary. The Lord i [...] my light, saith Psal. 27. 1.Da­uid: Our Lady is my light, saith Bonauenture. In thee O Lord haue I put my trust, &c. saith Psal. 31. ver. 1. 3. 5.Dauid: In thee O Lady haue I put my trust▪ Thou art my strength and my fortresse; [...] thy hands O Lady I commend my spi­rit, saith Bonauenture. Psal. 33. 1.Reioyce in the Lord, O ye righ­teous: Psal. 34. 1.I will alway giue thankes vnto the Lord, his praise shall be in my mouth continually, saith Dauid. Reioyce in our Lady O ye righteous; I will alway giue thankes vnto our Lady, her praise shall be in my mouth continually, saith Bonauenture. Psal. 51. 1.Haue mercy vpon me O Lord, &c. Psal. 54. 1.Saue me O God by thy name▪ Psal. 92. 1.It is a good thing to praise the Lord, Psal. 95. 1. 2.Come let vs reioyce vnto the Lord, &c. saith Dauid. Haue mercy vpon me O Lady, according to the multitude of thy compassions put away mine iniquities; Saue me O Lady by thy name▪ It is a good thing to pr [...]s [...] the virgin Mary▪ and to sing vnto [...] lt us [...] Lady, let v [...] wor­ship and fall downe before her, saith Bonauenture. Psal 98. 1.Sing vnto the Lord a new song, &c. Psal. 100. 1. 2Sing ye loud vnto the Lord all the earth, &c. saith Dauid Sing vnto our Lady a new song, for [...] [...]ar [...]llou [...] things; Sing ye [Page 42] loud vnto our Lady all the earth, and serue her with gladnes▪ saith Bonauenture. Psal. 102. 1.O Lord heare my prayer, & let my cry come vnto thee: Psalm. 103. 1. 2. 3.My soule praise thou the Lord▪ and all that is within me praise his holy name: My soule praise thou the Lord, &c. which [...]ogiueth all thine iniquities, &c. saith Dauid. O Lady heare my prayer, and let my cry come to thee; My soule praise thou our Lady, which forgiueth all thy sinnes, saith Bonauenture. Psal. 110. 1.The Lord said to my Lord, Sit thou on my right hand, saith Dauid. The Lord said vnto our Lady, Good mother sit thou on my right hand, saith Bonauenture. And to omit a hundred like speeches, whereas Dauid saith, Psalm. 150. v. vl [...].Let euery thing that hath breath praise the Lord; Bo­nauenture saith, Let euery thing that hath breath praise our Lady. Esay in his Psalme saith, Chap. 12.I will praise thee O Lord, &c. but Bonauenture in his Psalme saith, I wil praise thee O Lady; Behold my Lady is my saluation, I will trust and not feare; declare our Ladies works among c 1 Sam. 2. 1. 2. 7the people. Hanna in her Psalme saith, Mine horne is exalted in the Lord, &c. but Bonauenture in his Psalme saith, Mine horne is exalted in our Lady; There d De [...]. 32. 1. &c.is none so holy as our Lady, she maketh poore & maketh rich, she bringeth low and ex ilteth. Moses in the one of his two Psalmes saith, Hearken ye heauens, &c. for I will publish the name of the Lord; but Bonauenture in his Psalme saith, Hearken ye heauens what I will e Dan 3. in the vulg. Lat.speake of our Lady, [...]ye. O all yee workes of the Lord, blesse ye the Lord, &c. said the three children in their Psalme; but Bonauenture saith, O all ye workes [...] the Lord, blesse ye our Lady, &c. Blessed he the Lord God of Israel▪ And thou child shalt he called the Prophet of the highest, said Luke 1.Zachary in his Psalme; but Bonauen­ture [Page 43] saith, Blessed be our Lady the mother of our Lord God of Israel; And thou Mary shalt be called the Prophet of the highest. Wee praise thee O God, we acknowledge thee to be the Lord, said Ambrose and Austin in their Psalme; We praise thee O Lady, we acknowledge thee O Mary to be a Virgin, saith Bonauenture. Whosoeuer will be saued, it is necessary, before all things, that he hold the Catholike faith, &c. said Athanasius; but Who­soeuer will be saued, it is necessary before all things, that be s [...]edfastly beleeue what concernes the virgin Mary. And doth not all this proue, that some of you Ca­tholiks do in some sort equall the virgin Mary vnto Christ.

49 Omnia quae Dei sunt, Mariae sunt: quia mater & sponsa Dei illa est: All things which are Gods, are the virgin Maries, because she is both the spouse and mother of God, saith Chrysost dvisi­tat▪ To. 1. de verb. Dom. lib. 4. cap. 8.a great Rabbin of yours. And To [...] creatureae seruiunt gloriosae Mariae virgi [...]i, quot seruiunt Trinitati▪ As many creatures honour the virgin Mary, as honour the Trinitie, Apud Bernard. de Busti in Ma­ [...]ial [...], part. 12. ser. 2. de coronat. Mar [...]. Excel. 10.saith an­other. Christ was willing (as Ibid.some of your men say) Paterno principatui quodam modo principatum [...] ­quiparare mater num, that his mothers soueraigntie should in some sort equall the soueraignti [...] of God his Father. As it is a true proposition, Ibid. Diuino im­perio omnia famulantur, & Virgo: All creatures, euen the Virgin her selfe, are subiect to Gods command: so is this proposition true, Imperio Virgin [...] omnia sa­mulantur, & Deus: All creatures, and God himselfe, are subiect to the virgin Maries command. Bernard. de B [...]st, part. 11. ser. 2. [...] Assump. virg. part. 1. Duae Cathedra, &c. Two chaires of estate were prepared in heauen, the one for Christ, the other for the vir­gin [Page 44] Marie. And shee sits by him (as Idem ser 4. de Assump. ser. 2.you say) vt genus humanum habeat semper ante f [...]ciem Dei Adi [...]to­rium simile Christo, ad pro [...]urandum suam salutem, that mankind may haue alwayes before God an Aduo­cate like to Christ. Were they no Catholickes in whom we reade these? or, doth it not manifestly herehence follow, that some of you Catholickes haue equalled in some sort the virgin Marie vnto Christ?

50 You Gabriel Biel in exposit. Can. Miss. Lect. 80. Bernard. de Busti in Marials, part. 3 ser 3. de Nomi­nat. Maria. Cassand consulta [...] tit▪ de merit. & intercess Sanct.teach, that whereas Gods kingdome consists of Iustice and of mercy; God retaining to himselfe the one halfe thereof, to wit, Iustice, gaue the other halfe, to wit, mercy to his mother. You tell vs, Chrysost. a vi­sirat. to. 2. lib. 1. de verbis Dom▪ ad s [...]lium in Nisp [...]ijs cap. 2.that vt lo [...]ior est nonnunquam salus memorato no­mine Mariae, quam inuocate nomine Domini Iesu vn [...]ti silij eius: Men may oftentimes be sooner saued by calling on the virgin Mary▪ then on Christ. You tell vs, Bern de Busti lib. cit part. 9. ser. 2. Assi [...]l. 2. Sedul. in Apolog. pro lib conform. lib. 3. cap. 17.that Saint Francis his Frier who could not get into heauen by the helpe of the red ladder, at the top whereof Christ stood, got easily into heauen by the help of the white ladder, at the top whereof his mother stood. Manuell of prayers printed at Doway 1604 pag. 304.You wish sicke folkes to call vpon the virgin Marie, in assurance that shee will make their entrance into the kingdome of heauen, when other wise it might be, through the diuine iu­stice of God, they could not enter in by reason of their iniquities. And the like counsell you giue to others who are in extremitie: for cum adolescent qui­dam Lu [...]etiae ad supplicium ill ud exquisitum & her ren­dum fide [...] nomine duceretur, ac palo inspecto subind [...] exclamaret, Domine Deus habe miserationem mer; m [...]g­ni quidam nominis Theologus mulaeinsidens, ide [...]i­dem [Page 45] inerepantis voce & gesta acclamauit; Dic, inquit; Mari [...] mater gratiae, mater misericordiae, &c. when a yong man was to be burnt at Paris for his faith, vp­on sight of the stake, cried, O Lord my God haue thou mercie vpon me; a great Diuine of yours, who rode by on a mule, reproued him sharply, and bad him call vpon the mother of grace and mercie, &c. as Consultas. tit. de meritis & in­tercess. Sanct. & lib. de officio [...]ij viri. Cassander witnesseth. Now this being thus, I desire to know how you can cleare your selues from holding, that the virgin Marie is more mer­cifull then Christ, and that you repose more trust and confidence in her then in Christ?

51 It is well knowne that you make mo prayers to the virgin Mary then to Christ: Dowly in his Instr. of Christ. Relig. chap. 8.for she hath ten Aue Maries of you, for one Pater noster that Christ hath. It is well knowne Bernard lib cit. part. 6. ser. 2. de visit at Maria.that your Prea­chers before their Sermons make their entrance not with a Pater noster to Christ, but with an Aue Maria to the blessed Virgin. For Omnes pr aedican­tes exordium pro gratid impetranda à salutatione An­gelica faciunt, saith Bernardinus de Busti. It is well knowne, that shee hath the honour of receiuing thankes before Christ: for vpon finishing of your books which you publish, you conclude with Greg de Vale [...]. ad fine [...] colleq. Mo [...]pelgurs [...]nsis & alibi sup. Laus Deo & beatissimae Virgini, Deo item Iesu Christo: Glo­rie be to God the Father, and to the most blessed Virgin, and to God the Sonne: you giuing prece­dencie to the virgin Marie before her Sonne, not remembring at all the holy Ghost. And doth not this your so often praying vnto her, and praying to her before her Sonne, and rendring of thankes vnto her before her Sonne, argue that you honour [Page 46] her more then her Sonne?

52 It is well knowne, that you haue moe Chur­ches and Oratories which you call by her name, then by Christs. Beru [...]r lib.cit. part. 6. sir. 2. part. 2. de visuas Maria. Non est ciuitas, vel castrum, seu vil­la, quae non habet Ecclesiam vel saltem Capellam aliquā ad hinorem virginis Maria: imo plures reperiuntur Ecclesiae ci intitulasae, quam in honorem Saluator is & Sanctorum omnium: There is not a citie, not a castle, nor a grange house, which hath not either a church or a chappell dedicated to the virgin Marie: yea there are mo [...] Churches dedicated to the virgine Mary then to Christ and to all his Saints. It is well knowne shee hath more Holy dayes obserued by you to her honour, then Christ to his: for hee (for any thing I can learne) hath onely these dayes ob­serued as holy by you, viz. his Natiuitie, his Cir­cumcision, his Ascention, and Corpus Christi, as it is called: but To r [...]ol. Locriut Mariae Augustae lib. 6. cap. 1. &c.she hath her Feast of Conception, of her Natiuitie, of her presentation in the Tem­ple, of her Annuntiation, of her Visitation, of her Purification, of her Assumption, her snow feast, as you call it, besides the feast of her Espousals, of her sorowes, of her ioyes, and her weekly Saturday feast. It is well knowne she hath more presents and gifts bestowed vpon her, then Christ hath vpon him. For Erasm in col [...]loq de Per [...]gr. Relig. orgo.you decke her Churches and Chappels with gold and siluer, and precious stones; whereas Christs are open to winde and weather. See D. Mor­tons Protestáts Appeale. lib. 2. cap. 12. soct. 12. pag. 242. iumarg.Where shee hath had by Offerings 200 pounds yearely, there Christ hath had some yeares but fiue markes, and some yeares not a pennie. It is well knowne you go oftener of pilgrimage to her Image, then vn­to [Page 47] to Christs. For in Italy you go by droues to her I­mage at Loretto; in Liguria you go to Sauona; in Spaine to the mount Serrato; in France to the towne of Cleere, in the Low Countries to Hales; and with vs in England (when it was Popish) you flocked to her Image at Ipswich and Walsingham, as Prompt. Cathol. in f [...]sto Nat [...]. Virg. p. 195. Stapleton witnesseth: whereas of such flocking to any of Christs Images, wee neither reade nor heare of. And doth not this your intitling Chur­ches with her name, and obseruing of Holy dayes to her honour, and presenting her with such gifts, and running of pilgrimage to her Image so far and so often, fortifie the former conclusion, that you honour her more then Christ?

53 Bern. de Busli in Marialipar. 6. ser. 2. a [...] visisat. Mariae. Slatuit Ecclesia quod singulis diebus ter pul­sentur campanae ad honorem benedictae matris Dei, ma­xime de mane, & de sero, vt omnes ipsam immaculatam Virginem genibus flex is adorantes venerentur, ac bea­tificent; &c. your Church hath ordained that three times a day a bell (which you call your Auc Mary bell) shall be rung to put men in mind of worship­ping the virgin Mary, of recommending your selues to her, of that thankfulnesse which you owe to her: but you haue no ordenance for the ringing of a bell in such sort, to put men in minde of worshipping Christ. Your Church hath taught men to pray to the virgin Mary to command her Sonne. Orae Pa­trem, & iube Filio: Intr [...]ate God she Father, and command God thy Sonne, was Cassand. consule tit. de [...]eri [...]h & inter [...]ess. Sanct. & lib de offici [...] py viri▪ &c.an vsuall prayer in many Churches: and so was,

And in your To. 6. Psal. 35. pag. 481. edit. Bonauenture Ladies Psalter lately printed, Coge illum peccatoribus misereri: Compell him (viz. Christ) to haue mercie vpon sinners, saith Bonauenture speaking of the virgine Mary. And in another To. [...]dem. pag. 466.Treatise of Bonauentures making, called Corona B. Mariae virginis, this formall prayer is to be found: O Imperatrix & Domina nostra benignis­sima, in re matris impera tu [...] delectissimo fil [...] Domin [...] nostro Iesu Christe, vt mentes nostr as ab amore terrestri­um ad coelestia desideria crigere dignetur: O noble Empresse and kind Ladie, we pray thee vse the au­thoritie of a mother, and command thy Sonne and our Sauiour to turne our hearts from the loue of earthly things, vnto the loue of heauenly. Doth not this your care to see her serued, and the soueraign­tie which you giue her ouer her Sonne, inforce that you esteeme of her more then of Christ?

54 You tell vs, that Marialelib. 1. cap. 2 teste Illy­rico in catal. te­stium veritat. edit. 1608. col 36 Salomon dicit, qui parum no­uerat de Maria, Prou. 18. 10. Turris fortissima nomen Domini, ad ipsam confugiet iustus, & exaltabitur: nobis autem di­cendum, Turris furtissima nomen Dominae, ad ipsa [...] confugiet peccator, & saluabitur: Salomon who knew little of the virgin Mary, said, The name of the Lord is a strong tower, the righteous shall come visto it, and be exalted: but we must say, The name of our Ladie Is a strong tower, let the sinner come vnto it, and he shall be saued. You tell of a Discip de Tep. de [...] vac. [...]. virg. Exempl. 57. [...]oldi [...] ▪ who did neuer any other good deed, then saying of an Aue Mary when hee arose in the morning, and another when hee went to bed a [...] euening, [Page 49] who graita Virgini [...] saluatus est, was saued by the grace of the virgine Marie. And you tell vs of a Ibid. Exempl [...] 97. es Caesar. dial lib. 7. cap. 59. & Locrius Mariae Augusta lib. 6. cap. 23.theefe and murtherer, who did neuer good deed, but that he fasted Saturday in honour of the virgin Marie, who for that was likewise saued. You tell vs of an Discip. loco cis. exempl. 96.vnthrift, who to get wealth by diuellish means, renounced Christ; and yet because he would not renounce the virgin Marie, was pardoned: and of a Exempl. 99.gracelesse gentleman, of whom Christ him­selfe complained as of one that crucified him, who yet because he honored the virgin Mary by fasting Saturday, sped well enough. You tell vs of Exempl. 98.one who should haue beene condemned by Christ, by reason of his sinfulnesse, who yet was absolued at the Virgins intreatie, for that he was one of her ser­uants: and of Exempl. 50.another that was indeed condem­ned to hell by Christ; and yet repriued by reason of her importunitie, and afterwards saued. Do not all these tales (ordinarily told in your pulpits) con­uince, that your forefathers laboured to perswade the people, rather to trust in the virgin Mary then in her Sonne Christ Iesus? Multi videntur B. Virgi­nem in maiore veneratione habere quàm Christum fi­lium eius: Many seeme to honour the blessed Virgin more then her Sonne Christ, saith a Bern. de Busti in Marials par. 6 ser. 2. de visita [...]. Mariae.great man of your Religion; imputing the cause thereof to their Magi [...] ex sim­plicitate [...] quam sei [...]tia.simplicitie; but he might more iustly haue impu­ted it to your doctrine; and the rather, for that he addeth in the same place, Quta honor matris redun­dat in silium, Prou. 17. patientiam habet filius Del de hac qu [...]rundam vir orem & mulierem simplicitate: Be­cause the honor of the mother redound [...] to the ho­nour [Page 50] of the child, as we reade, Prou. 17. the Sonne of God beares with the simplicitie of such men and women as honour his mother more then himselfe. For doth not this doctrine affoord good encou­ragement for such practise?

55 I finde in many of your Institutio Chri­stiana ad initiū Officij B. Maria Virg. Ledesma.Catechismes, the second Commandement of the Decalogue left out quite: and in Ledesma. A­drianus Iesuita, lib. de confess. Bruno in his Treatise of the Sac. of Penance cap. 12.some of your Catechismes, for Re­member thou sanctifie the Sabbath day, I find, Remem­ber to sanctifie the Holy dayes. And in your Cap. de 9. e [...] 10 pr [...]cepto. Trent Catechisme I find the ninth and tenth Commande­ment so huddled together, that I know not how it distinguisheth and rankes them; whether it makes, Thou shalt not couet thy neighbours wife, the ninth commandement, as Ledesina. Dou­ly, &c. See De­fence of the Censure, p. 134.some popish Catechismes do; or the tenth, as Instit. Christ. supra citat. Dis­cip. de Tempore, ser. 143.others do. My desire is you would giue mee a reason of leauing out the second, and of changing the third according to your account, the fourth in ours; and such nimbling of the 9. and 10. together, that you cannot agree among your selues which is the ninth, which is the tenth.

56 You teach, that Radford in his Directory to the truth. chap. 16. p. 115.to speake against your Pope is a most deadly sinne against the first commandement of God: that Nauar. in [...]n­chirin. cap. 11. n [...]. 32.to deuise or to procure pictures to be deuised by others, which may in any sort be disgracefull to your Pope or to his Cardinals, or to any of your Popish Hie­rarchy, is a sin against the first commandement. That Vincent Bru­no in his Trea­tise of Penance, chap. 10.to keepe bookes either of heretickes, or for any other respect, forbidden by your Church, is a sin against the first com­mandement. That Ibid.not to detect a man infected with heresie to whom he ought ( that is, not to detect a Pro­testant to the Inquisition) is a sinne against the first [Page 51] commandement. That Ibid.to disswade or hinder any for entring Religion (that is, in your language, from be­ing a Monke or a Nunne) is to sinne against the first commandement. That Briefe forme of confession added to Vaux his Catech. p. 225.to set light by, and not to regard the ceremonies of your Church, is a sinne against the first commandement. That Pelancus Ie­suita in direct. confess. p. 51.he who is ignorant of the fiue commandements of the Church sinnes against the 1. com­mandement. That Method confes. in exposit. Deca­logi, p. 41. he who beleeues not vndoubted­ly your popish Purgatory, sinnes against the 1. com­mandement. That Method. con [...] ­tends in explie. Decalogi. p. 41. impress. Lugd. An. 1549.not to beleeue whatsoeuer your Ro­mish Church beleeues, is a sinne against the 1. commande­ment. That Euercitiū pie­tatis, &c. Edit. Colon. 1592. cap. de methodo recte confitendi.it is an act of infidelity or heresie to com­municate in both kinds. And do you not hereby bo­wray, that you make of no sinnes grieuous sinnes?

57 Saint Paul speaking of concupiscence, which rebelled against the law of his minde, Rom. 7. 23. complained of his hard estate, that hee could not rid his fingers of it, v. 24. terming it expresly sinne, v. 17. yet your Sess. 5. de pec­cato orig. Act. 5. Councell of Trent denies, that con­cupiscence in the regenerate is sinne: and your Apparat. sac. verbo Patres antiqui. Posse­uin thinkes it not meete, that we, after the example of the Apostle, should call it sinne. Stealing for need is sinne, as appeareth Prou. 30. 9; yet with Bellar. lib de matrim. cap. 27.you, stealing for need, is no sinne. And do not these two instances bewray, that you make of sins no sins? But your turning the Commandements of God into Euan­gelicall counsels, puts it out of all doubt. For though it be a sinne, not to obserue Gods commandements, yet according to your learning, it is no sinne, not to obserue Gods counsels. Azor. instit. mor. part. 1. l. 4. cap. 9. 2. [...] ­tur. Nemo peccat si Dei consilia praetermittat: Vega de Iuslif. lib. 14 cap. 12. Intermittere consilia nullum peccatum est: Bellar. lib. 2. de monach. cap. 7. Consilium si non seruetur, nullam habet paenom, [Page 52] goes for good diuinitie with you. Now that you turne the commandements of God into counsels, it is proued by this, that Resist not euill, &c. Loue your e­nemies: Lend, looking for nothing againe: Pray for them which curse you: Let you communication be Yea, yea, Nay, nay: If thy right eye cause thee to offend, placke it out, and cast it from thee: Take heed you giue not your almes before men, to be seene of them, &c. Be not careful: and Care not for to morrow. If any brother haue a wife that beleeueth not, if she be content to dwell with him, let him not for sake her: and the woman that hath an hus­band that beleeueth not, if he be content to dwell with her, let her not for sake him: are held by See Ioh. de Com­bis in compend. The l lib 5. cap. 70. & Ludolph. de vita Christi, part 2. cap. 12. [...] Azorus part. 1. lib. 5. cap. 2. et Bellar. lib. de ma­trivion. cap. 12.you, not com­mandements, but Euangelicall counsels. For vpon this ground it followes, that though a man resist euill, though hee loue not his enemies, though he pray not for them who curse him, though his communication be more then yea and nay, though hee plucke not out his right eye when it offends him, though he giue almes to be seene of men, though he be carefull for to morrow, though he leaue his vnbeleeuing wife who would dwell with him, &c. in all this hee sins not.

58 Whosoeuer is angrie with his brother vnaduised­ly, is culpable of iudgement: and whosoeuer saith Rada, is worthy to be punished by a Councel, saith our Sauior, Mat. 5. 2 [...]. yet vnaduised anger, & Racaing of a mans brother, are but venial sin [...] with Ioh. [...]e Rada 2. par. cont. The [...]l. enter Tho. [...] Sco­tum, cont. 17. Act. 2.you. Foolish talking and iesting, which are things not comely, saith S. Paul, Eph. 5. 4. yet they are but veniall sinnes with Ibid.you. Of euery idle word that men shall speake, they shall giue an account thereof at the day of iudgement, saith our [Page 53] Sauiour, Mat. 12. 36. yet idle words are but veniall sinnes with Azor. insist. moral. lib. 4. c. 9. 7. quaritur.you. Flatterie, from which the Apostle cleareth himselfe as from a foule fault, 1. Thess. 2. 5. is but a veniall sin with Dist. 25. vnum otarium.you. Drinkings. Continuall haunting of Tauerne or Alchouse, noted by the Apostle as an heathenish sin. 1. Per. 4. 3. is but a veniall sinne with Dist. 25. vnum oravium.you: no nor yet Bonauent. in centiloq. part. 1. cap. 6. drunkennesse it selfe, which is condemned by the Apostle in the same place. The prouoking of wife & children to anger, which the A­postle forbids, Col. 3. 1. 21. is but a veniall sin with Dist. 25. vnum orarium.you. Though we reade Psal. 5. 6. that the Lord shall destroy them that speake lies; yet lying, prouided it be but in a meriment, is no more then a veniall sinne with Bonauent. loco citato.you. Yea some kinde of periuri [...], and cursed speaking, though cursed speakers be 1. Cor. 6. 10.excluded the kingdome of heauen expresly, and periuri in gene­rall condemned. Mal▪ 3. 5. are but venial sinnes with Dist. 25. vnum orarium.you. If a boy rob lis father but of little summes of mo­ny: if he steale pins, points, bowles, or such small things from his ompanions, he sinnes but venially in Arorius loco si. p. a citato.your o­pinion. Prouided a man heare a Masse on the Sabbath day, he may spend the rest of the day in hawking, in hunting, in skirmishing, in iusting, in tourneying, in bowling, in curding, in dicing, in dancing, in going to playes, or any such like idle exercises, and sin not at all, as Tolet. in sum. lib. 4 cap. 24.some of you say, or at Nauar. in En­chirid. cap. 13. nu. 15.most but venial­ly. To manage a mans owne estate whickedly, by spend­ing wastfully, or sharing miserably: to play the glutton, to exceed in apparell, to spend the time idly, to pray retoh­lesly, to brag of himselfe insolently, are but veniall sins with Azor. lib. eir, 8. quaritur.you. For one w [...]min to call another woman whore, or theese, or what euer comes first to her tonques [Page 54] end: for seruants to miscall & raile one on another, is but a veniall sinne with Tolet. in sum. ib. 5. cap. 9.you. For a man in his furie or choler to play any impious or desperate part, to reuile God & his Saints, is but a veniall sinne with Azor. lib. 4. c. 9. 7. quaritur.you. And doth not this argue your Religion to be a li­centious Religion, which of such practises makes but peccadilloes?

59 It is foule sinne for subiects to rebell against their Soueraignes, Rom. 13. 2. yet you commend rebellion in subiects. W. C. in his Reply to f. Par­sons libel, prin­ted Au. 1603. fol. 66.Your Colledge of Iesuites at Salamanca in Spaine, concluded the seuenth day of March, Anno 1602. that the Papists in Ireland might fauour the Arch traitor Tyrone, idque magne cum merito, & spe retributionis aeternae, very merito­riously, and with hope of heauen. And in Lewis of Bauaria the Emperour his dayes, they who rebel­led against him, Masil. Patauius. defensor pacis. part. 2. cap. 26. p. 396.were called by your predecessors, Ecclesiae filij, & vere fideles, your Churches white sons and truly faithfull; whereas they who stood with him, were called Heretiks and Schismatiks.

It is a foule sinne to vse vaine repetition in prayer, Math. 6. 7. yet you commend your Iesus Psalters, wherein you repeate one prayer 150 times.

To beleeue lies seemes a foule sin: for God threat­neth such as he resolues to damn, to send them strong dclusions that they should beleeue lies, 2. Thessal. 2. 11. yet you hold the beleeuing of lies to be meritorious in some persons. For, Si rusticus circa Articulos credat sue Episcopo proponenti aliquod dog ma haereticorum, meretur in credendo, licet sit error: If a country fellow beleeue the Bishop of his Diocesse preaching some hereticall point against an Article of his faith, he [Page 55] merits in beleeuing him, saith In Sum. lib. 4. cap. 3. Tolet. And do not these foure instances proue, that you make of sins vertues?

60 You take vpon you to forgiue sins to com­mit: which is proued by this, Canton. in hi [...]. Anglia. Ioh. Ma­ior. de gustis Sco­torum. l. 4. cap. 3.that the Abbot of Swines-head absolued a Monke who acquainted him with his purpose of poisoning King Iohn with a pot of Ale, before the Monke poisoned the King. And by the testimonie of the Germaines: for in their Grauam, Nee. German. grau [...] ­men. 3.grieuances exhibited to Charles the fift, they complained, that the pardoners perswaded the people they could pardon nox as praeterit as nut futu­ras, both faults past, and faults to come. And as much may be gathered out of Sigismonds the Em­perours words at the Councell of Constance, who speaking against dispensations, said thus: Ioh. Episc. Che­mensis Onus E [...] ­cl [...]s. cap. 19. de Indisposie. Rom. Curiae, sect. 13. Legimus Christum Petro potestatem duntaxat relaxandi pecca­ta, non admittendi dedisse: Wee reade that Christ gaue Peter onely power to remit sinnes, but not to commit sinnes. For it is plaine by this, that the Pe­ters of his dayes tooke vpon them to dispense with such as had a mind to sinne. But most directly the point is proued by Candela [...]. [...] ­v [...]uon, [...] de abso­lut. [...]. 28. Edit. [...]rixia. 1595. Martinus Alfonsus Viualdus, that great famous Spanish Doctor, for in him wee reade, Quod Papa habet omnimodum pote [...]atem in om­nes Christi fideles, tam quoad commissa, quam quoad committend [...] crimina absoluenda: That the Pope hath all maner of power ouer Christs people, to absolue them as well from all crimes to commit, as from crimes committed. And by our most In his Medi­tation vpon the Lords prayer, pag. 58. 59.noble King, who protestech that he hath seene with his owne eyes two Authentical buls, both of them pardoning sin as wel to come, as by-past.

[Page 56] 61 You Gloss. in 32. q. 2 Quodautem.confesse, that Mariage was instituted by God in Paradise, not onely for increase of man­kind, but for preuenting fornication. And yet you Aror. iustit. moral. part. 1. lib. 12. cap. 6. 3 quaritu [...].teach, that a solemne vow (by reason of the Chur­ches constitution) makes a nullitie of mariage fol­lowing after it. Now I desire to know, with what honestie the Church can repeale or make void the institution of God by any constitution of hers. For you know there is a text, Those whom God hath ioy­ned together, let no man put asunder. Your Extrae. Ioh. 22. de voto et voti r [...]demp. c. Antiq.Glozer acknowledged, that admiranda res videtur esse ista, this might seem a strange thing▪ but for satisfaction of such as thought it strange, he could giue no bet­ter answer, then that the constitutions made by the Church, are made by your Pope, and that your Pope not being a pureman (which I easily beleeue) all was wel enough. But cannot you giue me a better?

62 You Tho. Aquin. cōment. in Tit. 1.confesse, that he is more capable of Or­ders among you, who hath kept two wheres, then he who hath maried one widow or two wiues. And if this be thus, may we not say with another of your In cap. Quia circa. Extra de Big [...]nis.Glo­zers, Nota mirabile quod plus habet luxuria quàm ca­stitas, obserue a strange thing, whoredome hath greater priuiledge then chastitie?

63 You Bellar. lib. 2. de Monach. cap. 30.confesse, that your Votaries breake their vowes of chastitie if they marrie, but not if they keepe whores. Now I would know of you, whether this doth not argue plainly, that your Votaries chastitie consists in not marying, and not, in not whoring? Your Friers, your Priests may lie with a hundred Nuns, and keep for all that their vowes of chastitie, if this be so.

[Page 57] 64 By your Religion, Coster. in E▪ chir. cap. 17. Caelibatu. sace. proposit. 9. It is lesse euill in him that hath vowed chastitie, is whore, th [...]n to marries Rhem. Annot. in 1. Cor. 7. 9. Mariage of them who haue vowed chastitie, is the worst sort of in­continencie. See Hasse [...]ul­er. histor. Iesuit. ordinis, cap. 10. Erasm. de lingua They (in more grieuously by marying, who vowed chastitie before, then if they played the Sodomits, a [...] vsed the sin of bestialitie, according to your diuini­tie. Your Popes as good writers witnesse) haue been Cornel Agrip. de vanit. scient. cap 64.erectors of stewes, and ibid. & San­sonius de guber­nat. regn. & re­ruinpub. lib. 11. cap de Iud, Ma­reschallo. & Soldan.haue made great profit by the stewes. Your Cardinals haue bene Peter Martyr comm. in Iudic. c. 16.frequen­ters of the stewes: your Doctors haue Harding Ans. to the Apology. Iesuits at Wi [...] ­bitch Sparing discourse. p. 13.defended the stewes: your Agripp. loco sup. cit. & Gra­uam. nationis German. nu 91. Bishops haue licensed Priests for a cer­taine summe of mony to keepe whores: and your Agrippa loco citato & Gra­uamen 96 n t [...]e­nis German. Officials for mony haue licensed maried wiues in their husband [...] absence to play the whores. Adul­tery is reckned by Cap. Et [...]i Cla­rics. Extra. de Iudici [...].your men, inter minora [...] amongst the peccadillos. And as for fornication in Priests, [...] Communiter dicitur, quod pro simplici for ni­catione qui [...] deponimon debet, cum pauci sine ill [...] vitio inneniantur: The common opinion [...]ongst you is, that no Priest should be deposed for it; because there are but few Priests who are free from it. I am ashamed to speake of Iob. in. Casa.him, who in Italian verses commended the sinne of Sodome, though your Pope made him Archbishop of Beneuentum. Doth no [...] the rest proue your Religion an vncleane Reli­gion; and that you haue little cause to brag of your chastitie?

65 By your Religion, the Images of Saints are to be worshipped with Processions, Gen [...] flextioni­bus, inclinationibus; [...]ficationibus, deo sculationibus, oblationibus, luminarum accensibnibus, & perigrinatio [Page 58] by kneeling vnto them, by bowing the body towards them, by inconsing of them, (that is, sacri­ficing vnto them, as Ibid▪ Lindwood expounds the word) by kissing of them, by offering gifts vnto them, by setting vp candies before them, by going in pil­grimage vnto them. Now I would know why you should not be held Idolaters forthis, seeing sacri­ficing to any thing but God onely, hath beene al­wayes Exod. 22. 20. Austlin de Ciuit. Dei, lib. 10. cap. 4reputed idolatrie; and the burning of in­cense to any thing, hath beene alwayes held sacri­ficing?

66 I haue seene a Hor [...] B. Virg. impress. Paris. [...] 4. An. 1526. fol. 62. 63.prayer of yours, which (as the Rubricke saith) was shewed vnto Saint Austin by reuelation of the holy Ghost; and of which you giue out, that who beareth it about them, shall not perish in five nor water, neither in battell, nor iudgement, nor shall die sudden death, nor be poisoned with venome. z lib. 1. sac. [...]And I haue seene certaine verses which your Pope [...] sent with three Agnus Deis, to the Empe­roue of Greece, running thus:

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

67 Some of your Painters picture Christ and Simon of Gyrene carying the Grosse of Christ ioyntly▪ but (as Concord. Eu. [...] cap. 143. Iansenius proueth well they ca­ried it seuerally, Christ one part of the way, and Simon another part of the way; whereby appeares it was farre from a cart loade: yet you tell vs of so many peeces of it, in so many places, as that you cannot denie, but that at this day it would fraught a ship of three hundred Tnnue. Now I desire to know, how it, being insensible, of lesse then a cart loade, is become a ship loade; especially seeing for the first three hundred yeares after Christ, no body discerned any growth of it, yea no body regar­ded it?

68 Baron. Annal. 30. 3. ad an. 326. [...] 52.Some of your Crircifixes represent Christ nailed vpon the Grosse with three nailes, some with foure: of mo hoiles then foure, we neither reade in your Lay-men books, nor in your Clergy books: yet there are a number of nailes shewed in diu [...] places, which are saide to be of the nailes wh [...] withall Christ wa [...] nailed vnto the Crosse. Now [...] [Page 60] desire to know, how they being but foure at first, are come to so many now▪ especially considering both Russinus hist. lib. 1. cap. 8. and Socrates hist. lib. 1. cap. 13. and Theodoret hist. lib. 1. cap. 18. testifie, that Constantine made bridles of some of them, and an helmet of the rest of them: and that De gloria Mar­ty [...]. lib. 1. cap. 6. Gregory Turo­nensis who relates the matter a little differently, af­firmes, Helena her selfe cast one of them into the sea, to make it safely nauigable. Did that which she cast into the sea spawn [...] thinke you, that we haue such a frie of nailes?

69 You Maij 3.keepe a solemne feast in honour of the Crosse whereon Christ died, though Christ was most despightfully vsed thereon. Now I desire to know, why you keepe not rather a solemne feast in honour of the Asse whereon Christ rode into Ieru­salem, seeing he was Math. 21.royally vsed when he rid vp­on the Asse?

70 You Bellar. lib. 2. de Imag. cap. 27.teach, that the Crosse of Christ is to be worshipped, ratione contact us, because it touched the bodie of Christ. Vpon which ground would it not follow, I pray you, that if the woman who was cured of the blooddy issue, Luk. 8. were liuing, she must be worshipped? and the multitude too, who at the same time thrust him, and trad vpon him? Would it not follow, that Iudas who kissed him, and the other sonnes of Bebial who bufferted him; and all the ground whereon he trod both in Egypt and in Iudea, ought to be worshipped in like man­ner?

71 Allen in his defence of Pur­gatory, ch [...]. 6.I reade in your bookes, that a Nothing can enter into heauen, which is not purified to the point. No­thing [Page 61] can stand in Gods sight, that hath any blemish of su [...]ne, any spot of corruption, any remnant of infirmitte. And I reade likewise, that vpon this ground you maintain, that many mens soules go to Purgatorie to be purified to the point, that afterwards they may haue entrance into heauen. Now seeing you con­fesse, that Michael. Epise. Me [...]spurg. in [...]a­tech. cone. 11. de Symb. Apost. mens bodies sin against God as well as their soules; and Allen loco ci [...].that sinne hath wrought in the bodie great filth and feeblenesse: I desire to know why you do not maintaine that mens bodies go to Purgatorie to fit them for heauen, as well as mens soules? Mee thinkes, it should be as vnseemly to see a filthy, a fee­ble, a corrupt bodie, as to see a sinfull soule in hea­uen.

72 You tell vs, that Bellar. lib 1. de Purgat. cap. 1. Purgatorie is onely for those soules which are not perfectly purged in this life: and yet you tell vs, that Idem lib. 2. de Purg. cap. 2. many mens soules whose sir sare forgiuen in this life, go to Purg atorie. Now I would know, how these two tales can stand together. For as sin defiles the soule, so forgiuenesse purgeth it. That soule, whose lins are forgiuen, is perfectly rurged. And therefore if your Purgatorie be onely for such soules as are not perfectly purged in this life; in seemes to me, it cannot be for those soules whose sinnes are forgiuen in this life. But if you meane to giue me full satisfaction herein, you may not mock mee, by distinguishing, that in sinne two things are to be considered, viz. Culpa & pant, the fault, and the punishment of the fault: labouring to make me beleeue, that though the fault beremitted, yet the punishment remaining, there is matter enough for Purgatory to worke vpon. For I would haue you [Page 62] know, that I know well, it is the fault of sinne, and not the punishment of sinne, which defiles the soule. Bonauentur. in Centileq part. 2. sect. 2. Bellar lib. 1. de ansiss. grat. cap. 14. Omnis paena, in quantum pa [...]na est, iusta est, & a D [...] All punishment confidered as punishment, is iust, and from God▪ And it is absurd to say, punishment is purged with punishment.

73 I reade in your bookes, that your Pope for deliuering of soules out of Purgatorie, prescribes sometimes no more but the saying of a Masse at such an Altar in such a Church: or the saying of a pater ne­ster twice or thrice, &c. Now I would know, with what iustice God can keepe him in such horrible torments as you say are in Purgatorie, for the want of saying of a Masse, or two or three Pater nost [...]r [...]l, whom in mercie he meant to deliuer vpon the say­ing of a Masse, or two or three Pater nosters. One of your Iesuites affirmes confidently, that Maldonat. to. 2. de poenit. cap. de Indulgen▪ q. 6. pag 202. Deus esset profecto crudelissimus, si propter vnam orationem Do­minicam quae non diceretur, animam pro qua fudie san­guinem suum detineret in tant is torment is: God might iustly be reputed cruell, if for want of pattering o­uer a Pater noster, hee would keepe any soule, for which he shed his bloud, in such torments as are in Purgatorie.

74 I reade in your bookes, Viuald in can­delab. aur [...]. tie. de satisfac. nu. 17 edit. Brix. Anno 1595. Solum Deam nosse quae sit iusta poenitentia, that God onely knowes how long any sinne deferues to be punished in Purgato­rie; though Discip. de Temp ser. 156. D.some take vpon them precisely to set downe, that euery sinne deserues as many yeares Purgatorie torments, as there are dayes in seuen yeares, viz. 2555. And yet I reade that your Pope grants Indulgences in this manner: Qu [...] hot veljll [...] [Page 63] secerit, liherabit ani [...]m [...] à Purgatorie: He that doth this or that, shall deliuer a soule out of Purga­torie. Now I would know, how your Pope comes to know, that soules are so neare the time of their deliuerie, that the doing of this or that will suffice to make euen for the remainder of their punish­ment? or rather, whether you be not of my minde, that the Pope in granting such Indulgences playes the K. and the people in making reckning of them play the fooles. The Iesuite aboue cited, Maldonat. loto supra citato.disputing the question, An Papa vel Episcopi possint animas li­berare à Purgatorio: whether the Pope or the Bi­shops haue power to deliuer soules out of Purgato­rie, resolues they haue, prouided, tantum pro illis suffragi [...]ru [...] [...] liberentur: sed tamen neque possent, neque debent vti hac forms, Qui hoc velillud fecerit, liberabit animam vnam à Purgatorio: [...] illerum scit quantum de­beat paenar [...] illa an [...]ma quae liberanda est, vt iudicare posset satis esse illud suffragium quod praecipit ad libe­randam illam▪ concluding thus, Cum autem hoc igno­ret, non potest nis [...]temere dicere, Qui fecerit hoc, libera­bit animam vnam; which is in effect as much as I say.

75 I reade in your books, that as in the old Law there was a Luke 20. Treasurie to keepe mony in for the vse of the poore; so now there is in the Church a Zecchins de Indulg. & Iubil, cap. 1. n [...]. 6. trea­surie to keepe spirituall commodities in for the vse of such, who hauing their sinnes forgiuen them, are yet liab [...]e to great punishments, either here or in Purgatorie. Which spirituall commodities are rai­sed (as Bellar. lib. 1. de Indulg. cap 2.you tell vs) of the surplussage of Christs [Page 64] sufferings; and of the surplussage of other holy per­sons, such as Iob, Elias, Elizeus, Esay, Ieremy, Ezekiel, and other of the Prophets, the virgin Marie, Iohn Baptist, &c. For Christ suffered more then hee nee­ded; and many holy persons suffered more then their sinnes deserued, Zecchius loco citato nu. 5.as you say: Bellar. lib. 1. de Iudulg. cap. 4. ad ob. 3. & 4.which, ne inanes & sine fructu essent, lest they should be thought to haue bene suffered idly and to no purpose, are re­serued for the vse abouesaid; and are to be disposed by your Pope, whom you make the Solus Papa habet claues hu­ius the sauri. Ioh. de Combis in compend. Theol. lib. 7. cap. 6.one onely Lord Treasurer thereof: hee by his Indulgences may communicate more or lesse of▪ them to whom hee thinks good. Now in as much as you confesse with­all, that Christs sufferings are of themselues sufficient to make satisfaction for the temporary punishment of all men, as well as for the eternall, and yet not exhausted: I would know why the sufferings of the Saints should be ioyned to them? and whether it be not as absurd to hold, that any part of Christs sufferings were inanes & sine fructa, idle and to no purpose, as holy mens? and how it came to passe that such a masse of treasure arising from holy per­sons in the old Law, the Priests of that time could make no vse of it, but left it vntouched for your Pope?

76 I reade in your bookes, Bellar. de amis. grat. lib. 6. cap. 12 that diseases of the body are temporall punishments of sin: and that Rhem. Annot. in 2. Cor. 2. 11. your holy mother the Church pardoneth exceeding often and much, all or great parts of what punishment temporall so­euer due or deserued either in this world or in the next. Now if your Mother hath power to do so, I desire to know, why shee cureth not by her pardons, the [Page 65] Ague-fits, the Strangurie, the Stone, the Goat, where­withal many of her children, her best beloued chil­dren, her Cardinals, her Popes, are oftentimes af­flicted?

77 I reade in your bookes, Antonp [...]r [...]. 3. cit. 32. cap. 5. sect. 5. that your Pope hath power to emptie Burgatory at once. And if the saying of a Masse or a Pater noster will helpe to emptie it, as you haue borne men in hand heretofore that it wil; I would know how you can excuse your Popes from vnspeakable vncharitablenesse and hard hear­tednesse, in that themselues say no moe Masses and Pater nosters for Christian soules then they do, nor set moe of their Priests on that worke. I doe not doubt, but if such commodities would redeeme soules, the Carmelites should haue no cause to brag of their priuiledge, viz. Thes. Calmel. impress. Paris. 1601. teste Moulins in the defence of the Cathol. faith. Artic. 21. That none of them shall lie longer in Purgatorie then the Saturday following their death: for the Pope might deliuer▪ euery man the same day he died.

78 I reade in your bookes, Horae. B. Virg. ad vsum Sarum in 16. p. 206.that your Bishops may absolue from blasphemie, from heresie, from per­iurie, from sorcerie, from Sodomitrie, from ince [...]s, from bestialitie, from murther, and from such like sinnes: but they may not absolue him that strikes a Clergie man, that falsifieth the Popes letters, that saith Masse in an vnhallowed place, that buries an excom­municate person in the Church or Church-yard, &c. These are Papall cases. The absolution from these is reserued to your Pope. Now I would know, why they should be denied the lesser, to whom the grea­ter is granted. It is written, Sixt. Senens. Bibl. sanct. lib, 2. verbo Tradi [...]i [...] ­nes. Rabbini grauius ple­ctendos esse cos aiunt, qui contradicant verbis Sc [...]iba­rum, [Page 64] [...] [Page 65] [...] [Page 66] quam verbis Mosaicae leges: that the Rabbins say, I hey deserue more grieuous punishment who transgresse the ordinances of the Scribes▪ then they who transgresse the ordinances of Moses. And doth not this your reseruing of Papall ordinances to your Popes hearing, suffering ordinary Bishops to dispense with the breaches of Gods ordinances, ar­gue your kin-ship to Iew sh Rabbins?

79 They who knew your practises better then I do, haue written, Erasni. scholijs in. [...]pist. ad Epise. Basil. de delectu ciborum. Nu 29. Qui gustauit ouum, trahi [...]ur in carcerem, cogi [...]u [...]g de haeresi causam dicere: qai totim dtem Dominicum vacat temulentiae, scortis & aleae, au­dit bell as homo: such as entean egge on a fasting day, are imprisoned by you, and called in question vp­on suspition of heresie: whereas they who▪ spend the whole Lords day in drunkennesse, in whoring; in dicing, are accounted good fel owes. Gerson [...]. part. epirum Tit. de directione cordis. consid. 30. Seuerius punitur quindoque Monachus sine euculla incedens▪ quam adulterium [...]ut sac [...]ilegium committens: A Monk walking without his cowl, is more rigorously dealt withall▪ then if he were guiltie of adulterie or sacri­ledge. And in generall, Ibid. & Ferus co [...] i [...] Math. 15. Grrauius plect [...]ur agens con­tra vnum Papae decretum, quam delin quens contra di­uinum praeceptum & Euungelium: He who offends a­gainst the Popes law, is more seuerely punished then he who offends against the law and the Gospel. And doth not this shew, that as Ma [...]h. 15.the Scribes and Phari­sees, so you make void the commandements of God for your traditions?

80 I haue a Hor [...] B Virp. secun lu [...]n rsum S [...] um in 4. i [...] ­press Paris, An 1526.booke of yours, wherein there are many pardons granted vpon the saying of certaine prayers, some for scores, some for hundreds of dayes, [Page 67] some for hundreds, some for thousands of yeares: a­mong which there is Fol. 6 [...].one for 1000000 yeares; and Fol. 144.another promising as many yeares of pardon as there are bodies buried in that Church-yard where the prayer is said, which may amount to a number­lesse number; though perhaps not to so many as Pope Treatise of di­uers matters concerning London. Chap. Of the whole Pardons of Rome, granted by diuers Popes Siluester granted to the Church of S. Iohn La [...]erans, who at the [...] of it, granted so many yeers of pardon thereto, as there fell drops of water that day, albeit neuer man saw a [...]eater raine then fell that day. Now I would know of you, why any man should trouble himself with saying of those prayers which haue pettie pardons of dayes, or some hundreds of yeers assigned them? Mee thinkes it were enough to say that prayer which hath 1000000 yeares of pardon, and the other Church-yard prayer, which comes to a nemo scit, and to let the rest sleepe in the decke.

81 You Michael Epise. Mersp in cat [...]ch. Ca [...]hol. centione 60.teach, that Auricular confession is ne­cessary, to the end that your Priests hauing power to binde and loose, to remit sinnes and to retaine them, may the better know whom they should binde, whom they should loose: whose sinnes they should remit, whose sinnes they should retaine. And l Math. 16. Iohn 20.indeed it is plaine by Scripture, that Priests (as you call them) haue equall power to bind and to loose, to remit sinnes and to retaine them. But this is it that I maruell at, and wherein I desire to be satisfied by you, why if confession be so necessarie for the two foresaid ends, we seldome or neuer heare of any who came to be confessed, whatsoeuer their sinnes are, who are bound by your Priests, whose sinnes are retained: but that all go away loosed, all get absolution.

[Page 68] 82 You Nauar. in Man praelud. 9. nu. 8.teach, that innumerable sinnes are ve­niall, that is, Rhem. Annot Rom. 1. 3 [...].pardonable of their owne nature, De tani [...]. & remiss. [...]. Omnis vtriusque secus. in Glossae.such as we need not make confession of, Az [...]ins [...]it. moral. part 1. lib. 4. cap. 8. 9. quaritur.such as for which a man deserues not to be called a sinner, Ibid. 6. quae­ritur.such as make no breach of friendship betweene God and vs; such as God (according to Benauent. in 2. d. 42. Act. 2 q 2. ad vls.some of your Doctors) is not displeased with: Franc. a Victor. in sum. Sacram. de poenit. nu. 110such as may be pardoned in this life by a knocke of the breast, by the Bishops blessing, by the holy water sprinkle, by saying a Pater noster, &c. And yet you tell vs, that if these sinnes be not pardoned in this life, Bellar. lib. 2. de Purg. cap. 1.the de­linquents shall go to Purgatorie, where the paine is so intollerable, that a Discip. de Tep. ser. 160. B.good fellow who had lien there thirtie yeares, hauing it in his choise, whether he would lie there one day longer, or returne to the earth, and be bound for an hundred yeares toge­ther to walke vpon sharpe iron nailes which should pierce his feete, and to eate nothing but bread ba­ked on the imbers, and to drinke nothing but vi­neger mingled with gall, and to weare nothing but that which was made of Camels haire, and to lie vpon the bare earth with a stone vnder his head in stead of a pillow; made thoise to abide all this ra­ther then to abide in Purgatorie one day longer. Now I desire to know what the reason might be, that God in the next world should torment his friends in so horrible maner, whom he would haue quit from blame in this world for a thing of no­thing?

83 A Illyrieus de sectis &c. Pa­pistarum, p. 219.Gentleman of Germanie payed a yearly annuitie out of his lands to a Monasterie not farre from him, bequeathed by his father, to the end that [Page 69] the Monks therein should pray for the deliuerance of his fathers soule out of Purgatorie. Now in pro­cesse of time, the Gentleman vnderstood that the Monkes of that Monastery bragd much of certaine Indulgences which they had lately procured, affir­ming, that whosoeuer would buy them of them, might deliuer out of Purgatorie what soule soeuer they desired. Hereupon the gentleman pretending great care to free his fathers soule from Purgatorie, made offer of a good large summe of money, vpon condition they would make him good assurance that by those Indulgences his fathers soule should be indeed deliuered. The Monkes sweare he need not doubt hereof, for it was certaine he should be deliuered: yet for his better securitie, they procure it to be confirmed vnder the seale of their Monaste­rie and of their Order, and cause it to be subscribed with their owne hands and the hand of their Gene­rall, that by the purchase of those Ingulgences his fathers soule was vndoubtedly deliuered out of Pur­gatorie. With these assurances the Gentleman de­parted. And when the Monkes, vpon his fathers an­niuersary day came vnto him for their Annuitie, he denied the paiment, because his fathers soule was deliuered by the Indulgences which they sold him. With which answer the Monks were discontented, and complained of the Gentleman to the Bishop; who gaue iudgment that the Gentleman must con­tinue the paiment of the Annuitie: to which iudge­ment the Gentleman refused to stand. My desire is, you would deliuer me your opinion, whether the Bishop had better reason to giue such a iudgement, [Page 70] or the Gentleman to refule the iudgement▪

84 A Illyritus loto citato & Lauz­terus de spec [...]ris, part. 2. cap. 13.country fellow was wont in meriment to say, That he was verily perswaded there were but a few soules in Purgatorie, or rather none at all. For which hee was at length called in question by the Inquisiters. Now he confessed that he had often said so, and thought he had good proole for it. For (quoth he) you, and such as you are, teach vs, that none go to Porgatorie but penitent Christians, who haue not in this life fully satisfied for their sinnes. And you teach vs withall▪ That euery Masse deli­uers one soule (at least) out of Purgatorie: and that the first Masse of euery Priest deliuers fifteen soules: and that innumerable soules are deliuered by In­dulgences. Now we all know, that in euery village and towne, there are more Masses said euery day then there dies penitent Christians. And how then is it possible that there should be any soules in Pur­gatory? Was not this case prettily argued?

85 Che [...]nis. in Ream. part. 4. tit. de Indulg. Tecolius the Pardoner bragd he could for­giue sinnes to come and past Hereupon a Germain gentleman procured of him a Pardon for a sinne to come; and afterwards robd the Pardoner as he pas­sed thorow a Forrest, professing that that was the sinne for which he procured the pardon which he bought of him. Did not the Gentleman serue the Pardoner right?

86 You Bel'ar. lib. 3. de [...]ccl s. cap. 2.define your Church, to be a companie of men prof [...]ssing one faith, vnder one head, to wit, the Pope. Whereupon it must needs follow, (must it not thinke you?) that when you haue no Pope, you haue no Church. Now after the death of euery Pope, there [Page 71] is a time wherein there is no Pope. Your Chaire stands emptie, sometimes many dayes, sometimes many yeares. And doth it not thereon follow, that after the death of euery of your Popes, there is a time wherein you haue no Church?

87 You brag as much of the name of the Church, as the Iet. 7. 4.Iewes of old did of the Temple of the Lord. At euery other word (almost) the Church is in your mouthes. And if your champion Rat. 3. Campion lie not, Audito Ecclesiae nomine hostis expalluit, We no soo­ner heare of the name of the Church, but our harts faile vs. Now I pray you of all loues tell, what you meane by the Church, when you Gretser. tract. de ag [...] oseend. Script. canon. cap 4. Col. 1888.say the Church is Index omnium controuersi [...]um, Iudge of all contro­nersies: and that Infallibilias verbe Dci ex Ecclesi [...] ­stimon [...]o pendet, The in [...]allibility of the word of God depends vpon the Church: and that we must heare the Church. Are you of Gretzers mind, who Idem lib. citat. cap. 6. col 190 [...]. et defend. Bellar. lib. 3. cap 10. col. 1450.saith, that in these particulars, per Ecclesiam intilligimus Romanam Pontifitem: By the Church we meane the Pope? If so, much good do you with your Church; I had rather be of a poore Chappelrie, then one of your Church.

88 It is said, that all you Pr [...]ests take this oath, Bulla Pij 4. sup. formae pro­feil▪ sid constis. 30 in summa cons [...]s. s [...]m. Pont. d Greg. 9. vsque ad Sixtum 5. [...]go N [...]sacram Scripouram iuxta cum sensum quem t nuit & [...] sancta mater Ecclesia, cuius est iud [...]care devero sensu & interpretatione sacrarum Scripturarum admitt; nec [...]m vnquam nis [...]iuxta voanimem consen­sum patrum acc [...]piam & interpretabor: that is, I such a one, do take the holy Scripture in that sense, which my holy mother the Church, whose dutie it is to iudge which is the true sense of Scripture, hath ta­ken [Page 72] it, and takes it in: neither will I euer take it in other sense then such as the Fathers giue thereof with one consent. Now if you do so, I would know how you can cleare your selues from periury, see­ing it is plaine, you sometimes take and expound Scrriptures in that sense, which neuer Father gaue of them. As for example, Mica 7. v. 8. 9. which Bellar. lib. 1. de Purg. cap. 3.you alledge for Purgatorie: for no Father did euer so ex­pound it. Sometimes you take and expound them in that sense which is contrary to some Fathers; as when Idem lib. 1. de Purg. cap. 7.you expound the words in 24 of Prou. v. 16. of falling into sinne: for Non de iniquitat [...]bus, sed de tribulationibus loquitur: The text speakes not of fal­ling into sinne, but of falling into aduersitie, saith Austin de Ciuitate Dci, lib. 11. cap. 31. Sometimes you take and expound them in that sense which is con­trary to all the Fathers, which we find to haue inter­preted them; as when Ioh. de Paris. Tract. de potest. Regia & Papali cap. 3. S [...]pleton. Antidos. in E­uang. Ioh. cap. 10you take Christs words, Ioh. 10. 16. which he spake of one Shepheard, to be meant of your Pope, and not of Christ himselfe: for the Vide Rainold. Apolog. Thesium, nu. 24.Fa­thers say, that by one Shepheard, Christ meant him­selfe.

89 I am told, Symanch. in­stitut. Cathol. cap. 23. tit. de Eccles. nu. 5. Apolog. Staph. adu. Illyr. fol. 82. 83. Pigh. Hierarch. E [...]cl. lib. 1. cap. 5. Hos. lib. 3. de au­thorit. sac. Script.you commend the Colliar, who being asked by a Diuell, as he lay on his death-bed; or by a Cardinall, as he was trauelling on the way, how he beleeued, returned answer, As the Church beleeued. And being asked, how the Church be­leeued, replied, As he beleeued. Vouchsafing no other answer, but, I beleeue as the Church be­leeues, and the Church beleeues as I beleeue. Now if this be true, is it not true also, that Laico-papismus nihil aliud est quam merus idiotismus, The Diuinity of [Page 73] Lay▪papists is nothing else but foolery? Certainly Lib. 5. cap. 20. Ad maiorum iudicia confu­giunt, &c. Lactantius laughed at them as fooles who being asked a reason of that which they be [...]eeued, could giue none, but rested in their forefathers iudge­ments, quod ills in sapientes fuerint, ills prohauerint, illi sciuerint, quodesset optimum: because (forsooth) they were very wise, they approued of that which they held, they knew what was best to be holden: concluding, that such did seipsos sensibus spoliare, & ratione abdicare, shew themselues idiots.

90 It is written by the Watson in his Quodlib p. 100 & Sparing dis­course, p. 36.Secular Priests, that when Sixtus [...] ▪ conuenting the Generall of the Ie­suites before him, demanded why he and his Order called themselues Iesuites: and receiuing answer, that they did not call themselues so, but Clerks onely of the societie of Iusus: and that the Pope replying said, But why should you appropriate vnto your selues to be of the societie of Iesus, more then other Christians are, of whom in generall the p Apostle saith, Vocati sumus in societatem filij eius, Wee are called into the societie l 1. Cor. 1. 2.of Iesus? The Iesuites Generall made hereto no Re­plication. Now my desire is, you would supply what was wanting in the Generall of the Iesuit [...]s: for me thinkes the Popes answer doth conuince the Iesuites to be as faultie in taking vpon them in spe­ciall to be of the societie of Iesus, as if they had taken vpon them to be named Iesuites of Iesus. Which was held altogether vnlawfull in former, as well as in these later times. For nuno dicimur Christiani à Chri­sto, & in Paradiso appellabimur Iesuani à Iesu: We are here on earth called Christiās of Christ, whereas in heauen we shall be called Iesuites of Iesus, In Mar ali part. 7. ser. 5. de parturit. Ma­ria, part. 4. sol. 259.saith [Page 74] Bernardinus de Busti. And ratio quare dicimur Christi­ani à Christe & non a Iesu Iesuaniest, quia rem signa­tam hoc nomt [...] Christus, scilicet vnctionem nobis com­mendant; sed rem signatam nomine Iesus, non communi­cauit nobis. Interpretatur enim Saluaeor, cuius effectus viz. saluare ipsi soli conuenit. Ipse enim vt dicitur in E­uangelio, Saluum faciet populum suum, &c. acsi dicerit, ipse solus & non alius: The reason why (here) we are called Christians of Christ, and not Iesuites of Ie­sus, is this, saith Constit. Prouin. lib. 1. [...]it. de con­suetudine. Huius autem. Lindwood: Christ hath communi­cated to vs what is signified by his name Christ, viz. vnction, but hee hath not communicated vnto vs what is signified by his name Iesus: for Iesus signi­sieth a Sauiour; and it is his propertie to saue, and no mans else, as the Scripture witnesseth.

91 It is written, Arnald in his Pleadings a­gainst the Ie­suites & Azor. instit. moral. part 1 lib. 12. cap. 21.that the whole Order of your Humble Friers were put downe in an instant by Pius 5. Anno 1570. for that some of them would haue murthered Cardinall Borrhomaeus. See Sedulius coment. in vitam S Fran [...]is. cap 3. nu. 8.And all the Frier Minorites were banished out of Apulia by Fred [...]rik 2. for that they perswaded the people to put in exe­cution the Popes commandement. Azer. lib. cit. cap 5.And the whole Order of the Templaries, for suspition of impietie, were spoiled of all they had by Clemens 5. approue­ment. Now I would know, if you and your fellows had bin so serued for your Powder plet, what reason you could haue rendred against such proceeding with you; seeing it is an old said saw, Fares culpa, pa­respoena, They who sinne alike, ought to be pu­nished alike.