YET MORE WORK FOR A MASSE-PRIEST. NUMBERS 25. 16, 17, 18, verse. The Lord spoke unto Moses, Vex the Midianites, and smite them: for they trouble you with their wiles. LONDON, Printed by WILLIAM JONES, and are to be sold by William Sheffard at his shop in Pope's head Ally. 1622. TO THE RIGHT WORSHIPFUL AND MY MUCH HONOURED good friend Sir Tho. Savyle, son to the noble and worthy Patriot Sir john Savyle of Houly in Yorkshire. SIR, THis Book hath been printed and reprinted, yet without my name, though not without the knowledge of many that it was mine, who now do father it. It's reported there is an Answer made, or in making to it. Some tell me, they have seen it in print: some tell me, it is but yet in writing. The truth is, I hitherto can learn no certainty: but time will try the truth. Perhaps both the reports are like that whereof I am certified by the Printer, viz. That the Author of More work for a Mass-priest is turned Roman Catholic. A lie, as shameless as that which is spread far and near of that worthy last Lord Bishop of London his reconcilement to Rome. For discovering whereof, I have added somewhat tending to the further shame of Popery, to the former Impressions: which I make bold to dedicate unto you, as to the worthiest of my friends, next unto the most reverend Father in God Tobias the Lord Archbishop of York his Grace, and your noble father. To them, I owe myself, and more: to you, I owe much for kindnesses already received, and live in hope to be further indebted hereafter, even in respect of the care which, I doubt not, but you will have of the common good of the whole country, and especially of the Parish wherein I live. For I trust, that as in time you are to succeed your father in fair and large possessions; so presently you will show yourself to be his son, in succeeding him in doing justice. Whereof you have given some proof already, (though yet you have but lived a small time amongst us) gaining much credit unto yourself thereby, and putting the country in expectation of great things, when it shall please God your private occasions will suffer you to settle yourself among us. Which I pray may be shortly. And so with remembrance of my humble duty and service, I commend this little Pamphlet unto you, and you to the gracious blessing of God, resting always Your Worsh. at comm. Alexander Cook. Leeds in Yorkshire, April 4. 1622. YET MORE WORK FOR A MASSE-PRIEST. Our noble King reports, Premonition to all Christian Monarches. pag. 33. that his Mother sent word to the Archbishop who did baptise him, to forbear to use spittle in his baptism: For she would not have a pocky Priest to spit in her child's mouth. Your Cardinal Bellarmine answers, Apolog. pre Re●●. sua ad lib. jacobi magnae Britann●● R●gis, cap. 7 Credibile non est eam caeremoniam à Catholica Regina fuisse prohibitam: It is not credible that the Queen his Majesty's mother required him to forbear that ceremony. And his only reason is this, Non est verum ea caeremonia salivam Presbiteri in os infantuli inspui: It is not true that the Priest's spittle used in baptism, is put into the child's mouth. Yet we read in Guido de monte Rocherij, 〈◊〉 Appar. sacer. verbo. who lived 250 years ago, that Sacerdos mittit digitum in aures eius [baptizandi] & ponit de sa●iua in ore eius: Guido. & signat quod baptizandus debet habere aures aptas ad audiendum verba Dei & documenta fid●i: Mani●ulus Cisrat●rum. cap. 8. de annexis baptismi. Imperss. positio salivae in ore signat, quod debet esse promptus adrespondendum & loquendum de fide, jovanij. Anno 1485. quia locutio fit mediante saliva: The Priest puts his finger into the ears of him who comes to be baptised, and spittle into his mouth: the putting of his finger into the ears, signifies that the party to be baptised should have his ears always open to hear the word of God; and the putting in of spittle into his mouth, signifies, that he should speak roundly and readily of faith, because spittle helps speech. Now good Sir Priest tell me, how your Cardinal can be cleanly excused for calling in question the truth of so great a King's report, so well grounded, not only on the certainty of the fact, but also on the authority of their good Master of Ceremonies for the thing de iure. 2 Again, ●●aemo●●tion, etc. supra citata pag. 111. our noble King writes, That the title of Cardinal, Priests and Deacons, is restrained only to the Parish Priests and Deacons of Rome. Apolog. supra citata, cap. 4. And your Cardinal Bellarmine answers, Non est verum nomen Cardinalis ademptum aliis & solis Romanis reseruatum: nam usque ad hanc diem Ecclesia Compostellana habet suos Cardinals: That is not true which our King writes, for the Church at Compos●e la hath her Cardinals to this day. Yet we read in Mosconius Vicar general to the Archbishop of Bononia, De maistate liccles. militantis, lib. 1 part. 1. c. 5 Impress. Venet. that Pius 5. in suo diplomate, Anno 1568. penitus hoc nomen in omnibus aliis Ecclesiis praeter quam in Romana extinxit, & solummodo Cardinalis nomin Anno 1602. competere voluit Cardinalibus S. R. P. à Papa creatis: Pius 5. by his Bull bearing date 1568. cried down the name Cardinal in all other Churches but in Rome; decreeing that such only as are created by the Pope Cardinals of the Church of Rome, shall be called Cardinals. And doth not this argue your Cardinal an audacious Prelate, who seeks to outface at once two of his betters, a learned King in his own book, and a late Pope in his own Bull? 3 Cardinal Bellarmine affirms, Prafat. incout. 7. Nefas apud eos [Protestants] quenquam creart Episcopum nisi unius saltem uxoris virum: The Protestants hold it an heinous offence to make any man a Bishop, who is not at least the husband of one wife. Yea, he affirms, that Nulli apud eos [Protestants] continent: Lib 2. de Monach. cap. 9 No man (neither of the Clergy, nor of the Laity) among Protestants lives continently, that is, according to his meaning, unmarried. Yet to omit the single life of many Laiks, As Grind●ll, Whitgist, Bancroft, and now B. Abbot, all Archbishops, with above 20 other Bishops unmarried. it is well known that the more part of our Bishops since the reformed times, were and are unmarried men. Deserves not your Cardinal, for these Cardinal lies, to be rewarded with a whetstone? 4 You all affirm, That all the Apostles were continent from their wives after they followed Christ, and we deny it. Now thus I argue for us, and against you: Saint Peter begat of his wife, after he followed Christ, a daughter called Petronilla. Ergo all the Apostles were not continent from their wives, after they followed Christ. The Antecedent of which Argument, Alfonsus V●llegas in the life of Petronilla, May 31 translated out of Span in into English, and printed 1610. is proved thus: Saint Peter had a daughter called Petronilla, borne in lawful matrimony, who was so fair and beautiful, that Count Flaccus a man of great account in Rome, and of an high lineage, doted on her, Anno Christi 98. which was about 68 years after Peter began to follow Christ. For he began to follow Christ An. 30. Ergo S. Peter had a daughter called Petronilla, begotten by him of his wife after he followed Christ. The consequence of which Argument is proved thus: Petronilla in the 98 year of Christ, could not be so fair and beautiful, that a man of honour and worth could dote on her, unless she was begotten by her father of his wife after his Apostleship. For in that year, viz. 98. if she had been begotten by her father before his Apostleship, she had been 68 years old, past fairness, past beauty. Ergo Saint Peter had a daughter called Petronilla begotten of his wife after he followed Christ. Answer Priest, and deny not the Legends of thy Church, and I will burn all my books but my Bible. 5 You all affirm, Rhem Annot. in Tit. 1. 6. That if the studious Reader peruse all antiquity, he shall find all notable Bishops and Priests of God's Church to have been single, or continent from their wives, if any were married before they came to the Clergy. And we deny it. Now thus I argue for us, and against you, in this. If by antiquity it appear, that some notable Bishop had two sons by his wife; to the elder of which he spoke thus a little before his death: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Nazianz Carm. de rita sua. Edit Paris. in. 1611. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: Nondum tot anni sunt tui, quot iam in sacris Mihi sunt peracti victimis, etc. The years of thine age are not so many as the years of my Priesthood, etc. Then the studious Reader perusing antiquity, may find, that all notable Bishops lived not continent from their wives, whom they had married before they came to the Clergy. For how could a notable Bishop have the elder of his two sons by his wife, of fewer years than he had been in Priesthood, unless he begat him and his younger brother after he was in the Clergy? But the Antecedent is true. Ergo the consequent. That the Antecedent is true, is proved by this, That in antiquity we find Gregory Nazianzen and Caesarius were brethren, sons of one Gregory, a notable Bishop, by his wife Nonna; and that Gregory Nazianzen was the elder, to whom his father Gregory said as is abovesaid. 6 You have set us out at diverse times, * Indice● li●● probibitorum. diverse Indices of forbidden books, of which I have seen three. One made by the Inquisitors of Rome, and printed Anno 1559. by the commandment of Paul 4. Another, made by the Deputies of the Council of Trent, and printed Anno 1564. by the commandment of Pius 4. A third, enlarged by Sixtus quintus, and reviewed and printed an. 1594. by the commandment of Clemens the 8. In the first of these Editions, I found forbidden, a L●●era l. Abdicis de vitis 12. Apost. b Ibid. Itinerarium Petri per Clement●m. c ●it. O. Opus imperfectum in Matheum. d ●it. ●. Nicolas Cabasila. e ●it. ●. Almaricus, f ●it. ●. Gulieimus de sancto Amore, g 〈◊〉 jacobus Alman contra Thomam de Ʋio, by whom is meant Cardinal Caietan; and h 〈◊〉. joh. Casae poemata. But I can not find any of them either in the second or third Editions. Again, in the first Edition of these Indices, I found Desiderius i Tit. ●. Erasmus Roteradamus' placed in the rank of writers, quorum libri & scripta omnia prohibentur, whose books and writings (of what argument soever, Religion or humanity) are absolutely forbidden. And I found in the same rank forbidden, k Litera N. Nilus Thessalonicensis, l Ibid. Nicolaus Clemangis, m ●it. ●. Beatus Rhenanus, and n ●it. V. Vearicus Zaesius. Yet in the two latter Editions of the Indices, I found all these removed out of the first rank into the second, which are not so severely censured as those in the first. And in the last of Clemens 8. I found a o Lit. B. Append. Catechism of Charanza Archbishop of Toledo forbidden, which was p History of the Council of Trent. lib. 8. pag. 750. approved by the Deputies of the Council at Trent, upon perusal and relation made, that nothing worthy of censure was found in it. Now I desire to know the reason of all this shuffling; why Abdias, Itinerarum Petri, Opus imperfectum, Cabasila, Almaricus, Gulielmus de S. Amere, Alman against Caietan, and Casae poemata, which were forbidden in the first Edition, are left out in the later Editions; seeing the leaving of them out argues allowance of them. And, upon what consideration all Erasmus works were forbidden, seeing q Versio novi Testam. some of them were approved by the Bull of Leo 10? r Prafix, versioni novi Test. per ●rasm. and why Nilus, Clemangis, Rhenanus, Zasius and Erasmus were removed out of a worse rank into a better; seeing that argues great diversity of judgement in Popes. And by what authority charansa's Catechisms is forbidden, which was approved by the Council of Trent? I hope your later Popes will not disannul what the Council of Trent established: s joh. Casae Arch. Beneuent. in tota venetoru● ditiene Pauli Papae Legaius. etc. Vergerius annot. in Indicem Rom. impress. 1599 and I hope they dare not justify the books cried down by Paulus quartus, especially johannis Casae poemata, which were written in commendation of the sin of Sodom, though the writer was Archbishop of Beneventum, and the Pope's Legate throughout the whole estate of Venice; nor yet Abdias, whose lives of the Apostles, fabulis similiores sunt, quam verae narrationi, are more like to tales of Robin Hood, then to truth, in t De script. Eccl siasticis verbo Abd●as Babilonius. Bellarmine's opinion. 7 As you have set us out diverse Indices of forbidden books; so you have set us out diverse * In lices libroium expurgandorum. Indices of books which stand need of purgations, and must be purged before they can be used: of which I have seen four: the Belgic, published by u Anno 1586. after the original thereof printed by Plantin, an 1571. junius: the Spanish, by x Anno 1584. at Mudil in Spain. Quiroga: the Neapolitan, by y Anno. 1588. at Venice. Gregory Capuccinus: the Roman, by z Anno 1607. at Rome. Fr. joan. Maria, Master of the Pope's Palace. In one or two of these purgatory Indices, order is taken that these and such like propositions shall be razed out of the Indices and margins of S. Austin, S. jerom, S. Hilary, S. chrysostom, and S. Epiphanius, viz. a Ex quibusdam In dcibus Trobemani● in opera Ang. delen le su. 1 subiecta p●●positiones Queen ●oga. lib. citat. fol b. Index P●●gic●● fol. 8. 〈◊〉. Eucharistiam non esse sacri cium, sed sacrifiij memoriam: The Eucharist is not a sacrifice, but a commemoration of a sacrifice. Fides sola iustificat Faith only justifies. Imaginum usus prohibitus: The use of Images is forbidden. Machabaeorum liber Apocryphus: The book of Maccabees is Apocryphal. Matrimonium omnibus concessum qui continere non volunt: Mar●age is free for all who will not live unmarried Peccata venalia damnant: Venial sins are damnable. Sanctorum invocationem praevenit johannes: Saint john prevented invocation of Saints. b Ex Indic bus in opera 〈◊〉. ad 〈◊〉 subiecta pro●●sitiones Qu●roga. fol. 100 Adorare statuas vel imagines, cultores Dei non debent: Religious persons should not adore statues or images. Fides sola iustificat: Faith only justifies. Opera non iustificant: Works do not justify. Opera si iustificant, Christus gratis mortuus est: If works justify, Christ died causelessly. Apostoli omnes aequales: All the Apostles were equals. Opera omnia commixta sunt aliquo errore: Our best actions have some want. Oratio pro vivis valet, non pro mortuis: Prayer profits living men, not dead men. c In In●ice H●larij delcuntur sequentia, Quiroga, fol. 110. Alienis meritis & operibus nemo iwatur: No man is the better for other men's merits and works. Meritum hominis nullum: Man hath no merits. Non ex meritis salus: Salvation comes not of merit. d Ex Indice in Chrysollomum delend● subictae propesitiones. Quiroga, fol. 138. Apostolorum doctrina facilis, Scripturae divinae omnibus volentibus perviae & faciles: The holy Scriptures are plain and easy for every man. Confitenda Deo peccata, non homini: Confession is to be made to God, and not to man. A Deo solo omnia petenda: We must pray for all things to God only. Ecclesia non super hominem, sed super fidem ae dificata: The Church is built not on Peter, but on Peter's faith. Fide sola iustificari: Faith only justifies. Coram Imaginibus procumbere, quanta stupiditas: It is a great foolery to kneel before Images. justus ne in operibus confidat, quantumcunque bonis: Let not a good man trust in his goodness, be he never so good. Mandatis Dei addere, diaboli est consuetudo: It is the devil's practice to add unto God's commandments. Martyrs colere pseudo Christianos: False Christians worship Martyrs. Prophetas omnes uxores habuisse: All the Prophets had wives. Punire pios post mortem impossibile: It is impossible that godly men after their death should go to Purgatory. Sacerdotes etiam Principibus iure divino subditi: Bishops are subject to Princes by God's law. Sine Scriptura divina nihil asserendum: Nothing is to be taught without warrant of holy Scripture. Scripturarum lectio omnibus necessaria: It is necessary all men should read the Scripture. Scripturas legere, omnibus, etiam mundanis, praeceptum: Every man, even lay men, are bound by commandment to read the Scriptures. e Ex annotto. in Epiphan. del antur sequentia, Quiroga fol. 66 Creaturam non adorari: Creatures are not to be worshipped. Mortuis vivorum praeces non prodesse: The prayers of the living do not help the dead. f See Quiroga, fol. 7. & Ind. impress. Romae 1607. fol. 47. but especially Capuceinum fol. 167. Imagines damnatae: Images are condemned. Sancti non adorandi: Saints are not to be adored. Yea, in these Indices, order is taken, that these and such like propositions shall be razed out of the Indices and margins of certain Bibles: viz. 1 Levit. 21. 5. Sacerdos non radat barbam: Let not a Priest shave his beard. 2 21. 13. Sacerdos virginem ducat uxorem: Let a Priest marry a virgin. 3 25. 18. Praecepta Dei custodienda: Gods precepts are to be kept. 4 Exod. 20. 4. Sculptilia prohibet fieri: He forbids the making of graven things. 5 Deut. 4. 2. Verbo Dei nihil addendum aut detrahendum: Nothing is to be added or detracted from God's word. 6 1. Cor. 10. 14 Idolatria fugienda: Idolatry is to be avoided. 7 1. Sam. 7. 3. & M●th. 4. 10. Illi soli seruiendum: Him only shalt thou serve. 8 Deu. 12. 8 32 Faciendum quod Deus praecepit, non quod nobis rectum videtur: We must do what God commands us, and not what seems good in our own eyes. 9 Psal. 27. 1. & 61. 3. Salus & spes nostra Deus: God is our salvation and our hope. 10 Psal 62. 8. In Deo spes ponenda: Our trust is to be reposed in God. 11 Psal. 96. 9 Adorandus Deus: God is to be worshipped. 12 Psa. 119. 18 Optat doceri a Deo: He wisheth that he might be taught of God. 13 Rome 3 4. Omnis homo mendax: Every man is a liar. 14 1 Cor. 1. 30. Christus iustitia nostra: Christ is our righteousness. 15 Exod. 15. 2 Deus fortitudo nostra: God is our strength. 16 Eccles 7. 22 Omnes peccatores: All men are sinners. 17 Acts 17. 24 Non in manufactis templis habitat Deus: God dwelleth not in temples made with hands. 18 jet. 17. Maledicti confidentes in homine: Cursed are they who put their trust in men. 19 Habak. 2. justus ex fide vivit: The just man lives by faith. 20 Mat. 23. 10 Doctor Ecclesiae Christus: Christ is the master of his Church. 21 Math. 17. 5. Christus dilectus audienaus: Christ the Well-beloved is to be heard. 22 Mat. 19 17. Mandata Dei obseruanda: The commandments of God are to be kept. 23 Luke 8. 48. Fides saluat: Faith saves. 24 Act. 20. 34. & 1. Cor. 4. 12 Laborat manibus Paulus: Paul wrought with his own hands. 25 1. Tim. 1. 9 Lex non iusto, sed impio, data est: The law is not given to the righteous man, but to the ungodly. 26 Deut. 16. 19 Respectus personarum non habendus: There ought no respect of persons to be had. 27 Heb. 9 Christus pro nobis mortuus: Christ died for us. 28 Apoc. 19 10 & 22 9 Angelus non vult adorari: The Angel would not be adored. 29 joh. 11. 26. Credens Christ, non morietur in aeternum: He that believeth in Christ, shall never die. 30 Act. 15. 9 Fide purificantur corda: Hearts are purified by faith. 31 Eph. 2. 8. Gratia Christi saluamur: We are saved by the grace of Christ. 32 Rom. 11. 6. Gratia Christi saluamur, non operibus, alioquin gratia non est gratia: We are saved by the grace of Christ, and not by works, else grace were no grace. 33 Math. 15. 9 Hominum mandata docens, frustra Deum colit: In vain they worship God, who teach for doctrine men's precepts. 34 1. Cor. 7. 1. 2 Homini bonum mulierem non tangere; propter fornicationem tamen habeat unus quisque uxorem suam: It is good for a man not to touch a woman; but for avoiding of fornication, let every man have his own wife. 35 2. Sam. 22. 7 In infirmitatibus invocantibus Deum salus: There is help for them who pray to God in the time of trouble. 36 2. The. 3. 10 Qui non laborat, non manducet: He that will not labour, let him not eat. 37 1. Co. 10. 25 Manducet Christianus quicquid vendi solet in macello: Let a Christian eat whatsoever comes into the shambles to be sold. 38 Rom. 9 13. Miseranti Deo tribuenda salus: Our salvation is to be ascribed unto God's mercy. 39 Phil. 2. 13. Operatur in nobis Deus & velle & perficere: God works in us both the will and the dead. 40 Prou. 16. 6. Misericordia purgantur peccata: By mercy iniquities are forgiven. 41 joh, 14. 13. Petentes in nomine Christi obtinemus: We obtain what we ask in Christ's name. 42 Heb. 1. 3. Purgatio peccatorum nostrorum facta per Christum: The purging of our sins is wrought by Christ. Though these be in sense and meaning in the currant of the text itself, and most of them formally, even in so many words, (as appeareth by the marginal quotations) yet by commandment of your Church, they are to be blotted out of the Indices, and Margins of such Bibles as you allow men to keep. Now I desire to know, what greater harm these propositions set down in the Margin and Indices of your Bible's are like to work, than the same which are read in the currant of the Text? And why, if you fear any danger by them, you purge not the Text from them, as well as the Margin and the Indices? And I desire to be satisfied in like manner, what greater mischief might happen by suffering the propositions found in the Indices and Margins of the Fathers, then by the matter in the currant of the Text, whereunto they have reference? And why, if any mischief be feared, the Text of the Fathers is not purged, as well as the Margins and Indices? 8 There was printed at Bononia in Italy, An. 1590. a book entitled, Liber conformitatum vitae B. ac Seraphiti patris Francisci, written by one Bartholomew Pisanus, and published by one jeremy Bucchius, of which book it is affirmed in the Title page, that it is liber aureus, a golden book. In this golden book so lately set out, I read, that a Copia literae à Pisan● gratiali Capitulo directae. ad mitrum lib. Conformitat. Christus ipsum patrem Franciscum sibi per omnia s●milem reddidit & conformem: Christ made Friar Francis like and conformable to himself in all respects: and that b Lib. 3. Conformitate 31. fol. 303. ecls. 3. & fol. 306. col. 4. in monte Aluernae Franciscus cum Deo & Domino jesu Christo unius spiritus efficitur: In the mount of Aluerna, Friar Francis was made one spirit with God the Father and his Son Christ jesus. And, that Friar Francis said the words of Christ, c Math. 25. 40. Quod uni ex minoribus meis fecistis, mihi fecistis, d Lib. 1. fruct. 1. fol. 13. col. 3. That which you have done to one of these my little ones, you have done it unto me; were spoken by Christ 1 ad literam. literally, and 2 specialiter. particularly of his Friar Minorites. And that e Lib. 3. conformitate 3 ● fol. 300. col. 3. B. Franciscus titulatus fuit titulo Iesus Nazarenus Rex judaeorum: Friar Francis had the title of jesus of Nazareth king of the jews given him. And that f Lib. 1. fruct. 1. fol. 13. col. 2. Nemo fuit minister & seruus Christi ut Franciscus, & ipsius perfectus imitator: Christ had never such a servant as Friar Francis; there was never any man who imitated Christ in so perfect manner as Friar Francis. g Lib. 1. fruct. 9 fol. 112. col. 4. Similis B. Francisco & suo Ordini non est inventus, qui seruavit ad literam legem excelsi: There was never such a peson heard of as S. Francis and his Order, who kept God's law literally. h Lib. 2 conformit. 17. fol. 228. col. 1. & conformit 25. fol. 272. col. 2. B. Franciscus totum Euangelium ad literam obseruavit: Saint Francis kept the Gospel literally. Nec apicem vel unicum transgreditur, nec iota: He broke not a tittle of it, nor a iod. These fooleries and blasphemies are in that book, and no deal set upon them. Yea though it was wont to be held an heresy to say, i Director. Inquisit. part. 2. q. 8. teste Capuccino in Enchirid. Eccles. fol. 236. Quod B. Franciscus est ille Angelus, de quo dicitur in Apocalypsi, Vidi alterum Angelum habentem signum Dei vivi; That S. Francis was that Angel, of whom it is written in the Revelation, I saw another Angel which had the seal of the living God: yet so much is written in this book in these words, k Lib. 3. conformit. 31 fol. 300. col. 4. ei fol. 301. col. 1. Quod prophetia Apoc. 7. fuerit ad literam de B. Francisco, divinitus Domino Bonaventura Cardinali fuit, ostensum; and no deal set upon them. Though it was wont to be held an heresy, at least an error, to say, l Capuccinus lib. citato. Quod B. Franciscus semel in anno descendit ad Purgatorium, & extraxit inde animas illorum qui in hac vita, fuerunt de Ordine suo, seu de Ordinibus per eum institutis, & ducit ad Paradisum: That S. Francis went once a year down to Purgatory, and brought thence all the souls of them which in this world were of his Order, or any other Order instituted by him, and carried them to heaven with him: yet so much is written in this book, in these words, wherein Christ is brought in speaking to Friar Francis thus: m Lib. 3. ●conformit. 31. fol 306. col. 2. Sicut ego in die obitus mei ad Limbum accessi, & meritis ac virtute stigmatum passionis meae, omnes animas quas inuen● extraxi; sic volo quod & tu, ut sis mihi conformis in morte, sicut es in vita, in die Natalitij tui vadas quolibet anno ad Purgatorium, & omnes animas trium Ordinum, scilicet, Minorum, sororum S. Clarae, & Continentium 3 Ordinis quos ibidem inveneris, in virtute & efficacia tuorum stigmatum eruas, & ad gloriam Paradisi perd●cas; and no deal set upon them. Though it was wont to be held an heresy to say, n Capuc lib. cit. Quod nullus potest damnari qui deferat habitum B. Francisci: No man could be damned who ware the habit of Saint Francis: yet it is written in this book, that Christ revealed it to Friar Francis, o Lib. 1. fruct. 9 fol. 130. col. 4. Quod nullus qui moreretur in habitu esset damnatus; and no deal is set upon it. Though it was wont to be held an error, p Capuc. lib. cit. Quod Ordo B. Francisci in perpetuum durabit; Though Saint Francis Order should continue till doom's day: yet q Agnoscente Sedulio lib. 2. Apolog. pro S. Franc. cap. 10 pag. 114 that is in this book, and no deal set upon it. In other of your books we read, that the virgin Mary promised a young man marriage, saying, r Casarius dial. 7 de S. Maria, cap. 33. Discip. de mirac. B. Virg. Exempl. 27. Ego ero uxor tua, accede add me, & da mihi osculum, & coegit eum: I will be thy wife, come and kiss me; and she conpelled him to kiss her. And afterwards, when the youth was ready to take horse, she held his stirrup, and bade him get up. We read, s Caesar. dial. cit. cap. 51. Discip. lib. cit. Exem. 59 that she came to another youth, who served her very deuo●t●y, Collumque brachijs suis stringens dedit illi osculum, and halsing him about the neck kissed him. We t Caesar. dial citat cap. 35. Discip. lib. eit. Exem. 25. read, that she in an Oratory supplied personally the place of one Betris an arrant whore, by the space of fifteen years together, whilst Betris the whore came up and down after a whoremaster Priest, so that no body knew in all that time that Betris was missing. We u Vincent. Spec. hist. lib. 7. cap. 86 Discip lib. citato. Exempl. 24. read, that to save the credit of an Abbess who was with child, she came unto her with two Angels attending her, commanding the Angels to play the Midwives; and to carry the child in her name to a certain Eremite, willing him to keep it for her till it was seven years old. We x See Fox Acts and Monum. in Edw. 4. ad Ann. 1484 pag. 667. Edit. 1610. read, that she came to the Cell of one Alanus, and was so familiar with him, that she not only espoused him to her husband, but also kissed him, and opened to him her paps, and poured great plenty of her own milk into his mouth. We y In the life of S. Catharin, written in Italian by D Caterinus Se●cnsts, and translated into English by john Fen priest. printed Anno 1609 part. 2. cap. 16. read, that S. Katherine entreated Christ to take away her heart, and to give her a new heart: and that one day Christ came and opened her side sensibly with his hand, and took out her heart, and so went his way, leaving her indeed without an heart; and that she notwithstanding being in prayer, lift up her heart to God in prayer: and that as she was going homeward, Christ met her with a heart in his hand, who opening her side, and putting the heart he had in his hand into her body, said these words, Lo dear daughter, as I did the other day take away thy heart, so do I now in stead of it give thee my heart; and so closing up the wound which was made in her body, went his way. We z Gold. Legend in the life of S. Duastan. read that S. Dunstan took the Devil by the nose with a pair of tongs of iron burning hot; or a English Martyrolog. Sept 7. printed Anno 1608. with a pair of pinsers by the upper lip, and held him fast. We b Antonin, hist. part. 3. tit. 23. cap. 4. sect. 6. seu Canus loc come. lib. 11. cap. 6. read that S. Dominick caused the Devil to hold him a candle so long, till the devil burned his fingers, and fell on roaring. We c Discip ser. 110 de Tempore. S. read, that the Devils for fear of holy water, ran so fast out of a sick man's chamber, that alter in alterum impingebat, one of them crowded another, and trod of their fellow's heels for haste. We d Discip. in Prom ptuar. Exempl. lit E●exempl. 16, and Tractat de h●rit Canon. cap. 25. read, that S. Brice saw the Devil get a good knock on his pate by the wall which was behind him, whilst for want of paper to write the Friar's faults in, he laboured to stretch out a paper with his teeth, as shoemakers do their over leathers: for the paper rending, the Devil's head (ere the Devil was aware) flew backward and hit upon the wall. We e Petr. de Natal. in cattle sanct. lib. 6. cap. 120. read, that S. Margaret caught the Devil by the hair, and cast him to the ground under feet, and that she set her right foot upon his neck, and kept him there as long as she thought good. We f Idem lib. 3. cap. 131. read, that S. juliana caught hold of the ●i●e●, and bound his hands behind him, and whipped him with the chain that was about him, and draggd him after her along a street, making him a laughing stock to all the boys in the town, and at last cast him into a iakes. We g Id. lib. 8. c. 70. read, that one S. Niceta served the Devil much after the like manner, tying him up in a dunghill. And h Id lib. S. ca 20. & Gold●n Legend in the life of Lupe or Low. that one S. Lupus shut up the devil so close in a basin of water, that the devil howled and brayed, but could not get out, till S. Lupus let him out. And i Discip. de mirac B. Virg. Exemp. 58 that S. Peter did drive away the devils with a great Key he had in his hand. We k Gabr. de Barale●e si●ia S. Hebd 6. An divites possint saluars. read, that S. Zeno following a woman with a train gown, saw many devils lying and sleeping on the skirts of her gown: and that as she was passing over a dirty channel, upon holding up of her skirts for fear of miring, the devils fell into the filthy channel; whereat other devils, who followed on foot, and S. Zeno, laughed heartily. We read in your books, l Golden Legend in the life of S. Blaze, & Leonard de Vtino, ser. 64. de S. Catherine's. Sexto. that God promised S. Blaze, whosoever desired his help for the infirmity of the throat, should be healed. And m Golden Legend in the life of S. Roche. that God promised S. Roche, whosoever prayed in the name of jesus to him, should be preserved from the pestilence. And n Leonard de Vtino loco citato. Pet. de Natal. lib. 6. cap. 120. that God promised S. Margaret, whatsoever woman with child prayed to her in time of her travel, should have safe deliverance. And o Pet. de Natal. lib. 10. cap. 111. that God promised S. Leonard, whosoever in prison desired his help, should be set at liberty. And p Antonu● hist. part. 1. tit. 8. cap. 1. sect. 38. Pet. in Catal. lib. 10. cap. 105. that God promised S. Katharin, whosoever called upon her in any necessity, he should be heard. And that he promised as much to those who called upon q Pet. in Catal. lib. 5. cap. 137. the 10000 Martyrs, upon r Idem lib. 5. cap. 106. Onuphrius the Eremite, upon s Engl. Festival printed 1521. S. Erasmus, upon t Pet. in Catal. lib. 10. cap. 60. S. Venerandus, upon u Idem lib. 10. cap. 61. S. Veneranda, upon x Idem lib. 4. cap. 81. S George, upon y Horae B. Virg. ad usum Sarum fol. 77. S. Christopher, upon z Legend. Lat. in vita Cadoci. S. Cadoc, upon a Gold Legend in her life. S. Martha, upon b Pet. in Catal. lib. 8. cap. 70. Niceta, upon c Portiforium ad usum, Sarum, Oct●b. 9 S. Denis, etc. We read in your books, that d Engl Festival in the life of S Mathias. judas the traitor slew his father, and lay with his mother; and because the fiends might not draw out his soul by his mouth, which had lately kissed Christ's mouth, his belly burst, and then the fiends took his soul and carried it to Hell. We d Gold. Legend in the life of S. Prandon. & Pet in Catal. 〈◊〉. cap 117. read, that this judas hath certain play days, in which he comes not in Hell; as namely every Lady's day, and every Saturday afternoon till Evensong be done on Sunday. And e Ibid that some of the Angels which stood not in the truth, were never adjudged to hell, but to sit as birds in a tree, and to sing Matins and Evensong, and all such service as Christian men use to sing. We read, f Pet. in Catal. lib. 1. cap. 25. that S. Barbara baptised herself in a well of water; and that flying from her father's fury, she had passage made her by God through a great rock, which opening itself, received her in the foreside, and let her out on the further side: and that a Shepherd who discovered this Barbara unto her father who pursued to kill her, was turned into a stone, and his flock of sheep either into stones or into Locusts. We read, g Golden Legend in his life. that S. Patrick caused a stolen sheep to bleat in his belly who had stolen and eaten it: and that he prevailed so far with God, that no Irish man should abide the coming of Antichrist. We read, h Discip. de mirat. B. Virg. Exempl. 57 that a Soldier who had no other good property, but that he said one Auc Mary in the morning & another at night, was saved by the means of the virgin Mary. We read, i Gold. Legend in his life. that S. Macarius is commended for that he repented six months for killing of a flea. k English Festival, de S. Tho. E●isc. p. Cant. That Thomas of Canterbury is commended for wearing lousy breeches. That S. Francis is commended 1 Antonia hist. part. 3. tu. 24. cap. 2. sect. 8. for gathering worms out of the way, that they should not be trodden on: and 2 Pisan. conform lib. 1. fruct. 10. fol. 140. col. 1. lib 2. confor. 13. fol. 191. col 4. for calling all manner of beasts, wolves, Asses, etc. his brethren: and 3 Ulat Canum los. come. lib. 11. cap. 6. for taking lice of beggars, and putting them on himself. We read, l Engl. Martyrolog. ●nuar. 16. that S Henry of Denmark is commended for that when little worms crept out of an Ulcer in his knee, he took and put them in again, saying, Go into your inheritance where you have been nourished. And m S●dul. lib. 3. Apologet. pro S. Franc. cap. 2. 〈◊〉. 2. p. 132. that Friar Ruffin was commended for wishing that he might stink on his deathbed, and be cast out without burial, that the dogs might eat him. These, and ten thousand such tales as these, which are partly ridiculous, partly blasphemous, many of them (in your own opinions) false, are read in your Martyrologies, Legends, Service books, etc. Now that which I desire to know, is, why you have not Indices to purge your Martyrologies, your Legends, your Festivals, your Vincentius, your Antonius, your Caesarius, your Discipulus, your Peter's Catalogus Sanctorum, and such like, from these ridiculous fooleries, and blasphemies, and falsities, as well as you have to purge Bibles and other good writers, from much good matter contained in them? 9 You a Campian Rat. 5 brag much of the Fathers, as though they were all as wholly on your side, as any of your later Popes: and you inveigh much against us, as contemners of the Fathers. You would make the world believe, that b Douly in his Instruction of Christ. Relig. Chap. 8. we despise all the Church's Doctors, and ancient Fathers; that c Hills Quartern of Reason's Reason 10 we make no more account of the Fathers, longer than we can wrest them to serve our turn, than we do of Bevis of Hampton or Adam Bell That d Seba ●. Plaskius 〈…〉 Cathol. 〈…〉 ● we make indeed no more account of the holy Fathers, than we do of the Turks Alcoran or Esop's Fables. That e B●●●ow Mo●●● 〈◊〉 it is well known to such as hear our Sermons, or be in place to hear v● talk boldly and familiarly together among ourselves, we are not afraid plainly to confess, that the Fathers all were Papists, That f Answ to M. 〈◊〉 preface pag 30. though the ancient Fathers referred all their controversies to the trial of old Doctors which lived before the controversies began, g Ibid. pag. 23. and that you are willing to do the same; yet h Ibid pag. ●0. me do fly the means of trial. i Bishop. in ●is 2d. part 〈…〉 title or Repentance, pag 214. We in no one point will be tried by the judgement and consent of antiquity. But mark (Sir Priest) what ● say. I am of k 〈…〉 Scultetus mind, That that great light of Cambridge D. Whitakers spoke nothing but the truth, when in his answer to Campian he avouched, Patres in maximis iudicijs toti sunt nostri, in levioribus v●rij, in minutissimis vestri: The Fathers in the main controversies are wholly ours; in the lesser, some ours, some yours; in some trifles yours. Yea I am of the same mind with that other great light of Oxford D. Rainolds, who in his l Cap. 8. sect. 6. in fine. Conference with your heart, solemnly protested, that in his opinion, Not one of all the Fathers was a Papist. And if you dare put yourself on the ancient Fathers (which you may not do by your book learning, for it is the present Church, that is, your present Pope, and not the ancient Fathers, who by your book learning is the sole judge of all controversies;) but if you dare put yourself on the ancient Fathers to be tried by them, for the discovering of your vanity in bragging; & clearing of us from your unjust calumniations, I will name you thirty several points of doctrine, taught by you, denied by us, for proof of which, I am very confident, you are not able to name one Father, no not one Father, who lived within a 1000 years after Christ. And the doctrinal points I mean are these. You teach, that the vulgar Latin is to be preferred before, at least equalled with the Hebrew and the Greek. That it is not meet and expedient, especially at all times, that the Bible should be translated into the known languages of the common people. That the holy Scriptures, though truly and Catholikly translated, may not indifferently be read of all men, no not of any other than such as have express licence thereunto. That the holy Scripture, even where it seems most plain, is yet so hard and obscure, that it stands in need of a set Interpreter, who may open unto us the meaning of it. That it is lawful to make an image of God the Father. That Latria may be given to Images. That there are seven Sacraments, and neither more nor fewer. That the Communion cannot with any reason be called the Lords Supper. That it is unlawful for the common people to communicate in both kinds. That it is unlawful for the common people to receive the Communion with their hands. That a woman may baptise. That on a fasting day a man may eat at noon, yea at eleven or ten of the clock before noon. That on a fasting day, besides a noone-dinner, a man may take his part of a good banquet at night; he may eat apples, pears, plums, raisins of the Sun, figs, sweet-meate, and three or four ounces of bread withal. That all such are exempted from fasting as are under 21 years of age, and above 60; all that are sick or sore; all women with child, all that give suck; all beggars that go from door to door; all Masons, Farriers, wright's, Carters, Husbandmen, and (almost) all Handycrafts men. That a Priest sins more grievously if he marry, then if he play the fornicator abroad, or keep a whore at home. That a man who hath vowed chastity, is not guilty of breaking his vow by whoring, but only by marrying. That a man may vow to go on pilgrimage to jerusalem, without his wife's consent, and perform his vow. That the name of Pope is to be appropriate to the Bishop of Rome only. That the Bishop of Rome only is by right to be called Universal. That the Rom. Church is the Lady of all Churches. That the Church of Rome▪ is the Mother of all Churches. That the Church of Rome fundata est à solo Domino, was founded by Christ only. That out of the Church of Rome there is no salvation That without your Pope's leave, no man may preach to the Heathen. That none may discutere de fide, determine a point of faith, but your Pope. That the Princes of the world must kiss your Pope's feet, but no other Bishops. That a notorious offender may be absolved from his fault, before any penance be performed by him, or so much as enjoined by him. That if a poor woman's Hen be sick or lost, she may procure a Mass to be said for her. That the Popes or Bishop's blessing will purge a man from venial sins. That holy bread works like effect. These points (I say) are taught by you. And yet for all your craking of the Fathers, you are not able to name the Father within 1000 years after Christ, of whom you learned them, no not one of them: if you can, show your skill; if you cannot, confess your impudency. 10. You brag much of the unity that is among you. You would make the world believe, that m ●ellar. lib. 4. de N●tis Eccles. cap. 10. Nunc omnes Catholici toto orbe dispersi de omnibus dogmatibus fidei idem sentiunt: All Catholics dispersed throughout the whole world, are of one opinion in matters of faith. That n Hills Quartern of Reasons, Reason 3. Whosoever they be, or in what place or region soever they remain in all the world, if they be Catholics or Papists, they have all one faith, one heart and one soul. But if this be true, I desire to know how it came to pass, that jacobus Almain a Doctor of Paris writ against Cardinal Caietan? why Soto the Spaniard writ against Ferus? and Medina a Spaniard in defence of Ferus against Soto. Why Guilielmus Occam our countryman writ against Pope john 22. Why Nicolaus de Tudisco, best known by the name of Abbot Panormitan, writ a book pro Concilio Basiliensi, in defence of the Council at Basil. Why Sigebert a Monk of Gemble, writ one book against an Epistle of Gregory 7. and another against an Epistle of Paschalis 2. Why Fisher B. of Rochester writ a book against james Faber: and Marcus Grandevallis another: and why jodochus Clychtoveus writ against Grundevallis: and Fisher against Clictoveus. Why Alexander Carerius an Italian writ a book de potestate Ro. Pont. adversus impios politicos, meaning such as Bellarmine. Why Turrian writ against Pighius. Why Ecchius railed upon Taulerus. Why Catharin writ against Caietan. Why Soto writ against Catharin. Why o The book was printed at Rome 1593. fatente Possevino in Apparat. sac. verb. Cornel. lansen. Didacus Castillus writ against jansenius. Why your Seminaries writ so many biting books against the Jesuits, and the Jesuits so many biting books against your Seminaries. Proceeded these books from men of one faith, one heart, and one soul? or will you deny that they who writ them were Catholics? or that the matters about which they contended were matters of faith, or bordering thereupon? The men run under the name of Catholics in all your book. And if the points about which they contended do not concern ●●th, why are they so earnest in c●nsu●ing one another? As for example, why doth Archbishop Catharin charge Cardinal Caietan with such opinions touching the Epistle to the Hebrews, p In his book 〈…〉 per Coli●. 1535. pag. ●. qua● pijs auribus h●rri●ilia, as are horrible to be heard▪ and with such opinions concerning the Sacraments, q Pag. 154. quae nova & foeda, & omnino Catholicis auribus absona, nec ferenda; as are new and filthy, and not fit to be heard or tolerated by Catholics: and with such opinions concerning the plurality of wives, as are r Pag. 196. prophanissima, most profane: and with one opinion touching marriage between persons of different Religion, which is s Pag. 225. impium & irrationabile, both wicked and unreasonable: and with another touching the resurrection, which is t Pag. 286. irrationabilis & contra Scripturam, & indigna ut cadat in mentem Christianam, an unreasonable opinion, contrary to Scripture, and unworthy of any Christian: and with other expositions of Scripture, u Pag. 298. 299. Quae nowm & infandum dogma introducunt, & multa falsa & incredibilia: whereon follows one new and grand paradox, besides many lesser falsities and incredulities. Yea, why doth Catharin charge Caietan with words touching the Godhead of Christ, x Pag. 104. quae manifeste horribilia & omnium sententia detestanda, which are apparently horrible, and by common consent to be detested? and with another opinion, of which he saith thus, y Pag. 106. Hanc ego procul dubio ut haereticam & detestabilem toto spiritu pronuncio, I do with open mouth proclaim that this opinion is heretical and detestable. Again, if there be such unity among you, as you brag of, why forbid you a Index Clem. 8. litera A. Masias Commentaries upon josua? b Ibid. lit D. Didacus Stella his Commentaries upon Luke? c Ibid. lit. I. Ferus Commentaries upon Matthew and john? d Ibid. lit C. Claudus Espencaeus his Commentaries upon Titus? e Lit. l. james Faber his Commentaries upon the Evangelists and S. Paul's Epistles? Why forbid you f Lit. B. Charanza Archbishop of Toledo his Catechism? Why forbid you g Lit. A. Catharinus his two questions de verbis quibus Christum sanctissimum Eucharistiae sacramentum confecit? Why forbid you h Lit. B. Baptistae Cremensis works? Why forbid you i Ibid. Beatus Rhenanus his Scholies upon Tertullian; and his Epistle de primatu Petri? Why forbid you k Lit. O. Onus Ecclesiae? and l Lit. S. Stephen Gardiner's book, de vera obedientia? Why have you purged already m Confer the Edition 1551. with the Editions 1576. and 1589. & 1610. and the truth of this will appear. Guitmundus de Sacramento, who lived add an. 1070; and n This is confessed by Possevin in Apparat. sac. verbo, Tho. Aquin. Tho. of Aquins his sum of Divinity, who lived add an. 1240; and o See edit. ●ran. cofurti 1581., & compared with that An. 1502. joh. Petrus de Ferrarijs his practica, who lived add ann. 1414. and Bernardinus de Busti his Mariale, who lived in Sixtus 4. his days, about the year 1470? Why have you purged already Cardinal Contarenus his works? and Sir Thomas Moor's works? and Viues his Commentaries upon S. Austin de Civitate Dei? Why have you given direction for the purging of Bertram de corpere & sanguine Domini, who lived about the year 870? and for the purging of Antonius Rampegolis, or Rampelogis, p 〈…〉 a great stickler in the Council of Constance, An. 1414. against john Huss? and for the purging of Antonius de Ros●llis, who lived add ann. 1467. and for the purging of a special book, entitled Ordo baptizandi, cum modo visitandi, printed at Venice, An. 1575. in q 〈…〉 this book last mentioned, your Priests were enjoined to ask these two questions of him that was sick, Credis non proprijs meritis, sed passionis Domini nostri jesu Christi virtute & merito ad gloriam pervenire? Dost thou believe that thou shalt go to heaven by the virtue and merit of Christ's passion, and not by thine own merits? Credis quod Dominus noster Iesus Christus per nostra salute mortuus sit, & quod ex proprijs meritis vel alio modo nullus possit saluari, nisi in merito passionis ipsius? Dost thou believe that our Lord jesus Christ died for us? and that no man can be saved by his own works, or by any other means then by the merit of his passion? And upon the sick man's answering, that he believed so, your Priests were enjoined to tell him further, Non erit desperandum vel dubitandum de salute illius, qui suprapositus petitiones corde crediderit, & ore confessus fuerit: There is no cause to despair, no not to doubt of his salvation, who believes with his heart and confesseth with his mouth the truth of the abovenamed questions. Yet r Cap●●●inus & Quiroga 〈◊〉 citatis. by order from your Church, all this is to be blotted out. Again, if there be such unity among you, as you brag of; how (I pray you) comes it to pass, that s Lib. 1. de verbo Dei cap. 10. Bellarmine holds, Tobith, judith, Wisdom, Ecclesiasticus, the 1. and 2. of Macab●es, to be Canonical Scripture; seeing Arias Montanus holds them to be Apocrypha, saying in the title page of his Interlineall Bible, printed by Plantin at Antwerp, An. 1584. Huic Editioni accesseru●s libri Graece scripti, quos Ecclesia orthodoxy Haebraeorum Canonem secuta, inter Apocryphus recenset: In this Edition you have the books written in Greek (meaning Tobith, judith, etc.) which the Catholic Church following the Hebrew Canon, reckons among the Apocrypha. How comes it to pass, that t Epist. ad 〈◊〉 pro Mor●a Erasmi. Sir Thomas More, u Lib. 2. de verbo Dei. ca●. 2. Bellarmine, and many others of you, deny that the Hebrew and the Greek are wilfully corrupted either by jews or Heretics; seeing our x Preface to the English reader, set before the Bible printed at Douai, An. 1609. Dowists tell us, that your vulgar Latin is more pure than the Hebrew or the Greek, those Editions being foully corrupted by jews and Heretics, since the Latin was truly translated out of them? How comes it to pass, that in Spain it runs for currant, y Az●r. institut. moral part. 1. lib. 2. cap. 13. pag. 104. That the Cross of Christ is to be worshipped with Latria; and that yet in France that doctrine is not liked? How comes it to pass, z Nau●r●us ad Caput N●uit. Notab. 3. nu. 84. de jud. that at Rome no man dare teach, That a Council is above the Pope; and that yet no man dare teach at Paris, that the Pope is above a Council? How comes it to pass, that your a Dialogue between a Secular Priest and a 〈◊〉 pag. 9●. jesuits in Scotland permitted the Catholics there to go to Church with Protestants: and yet your Jesuits with us in England would not permit your Catholics hear to go to Church with us that are Protestants? Do not b Rhem. in Ro●. 3. 22. some of you teach, That we are justified by the righteousness of Christ inherent in us, and not imputed to us? and yet do not others of you, as namely c Lib. de justificatione. Cardinal Contarenus and d 〈…〉 Albertus Fighius teach flat contrary, even that which we teach, viz. That we are justified by Christ's righteousness imputed to us, not inherent in us? Do not e Rhem in Rom. 3. 2●. some of you teach, that we are not justified by faith only? and yet is it not confessed by f 〈…〉 Alfonsus de Castro, that Claudius Guillandius a learned Papist was of opinion, that we are justified by faith only? Do not g Rhem. in Rom. 8. 38. some of you teach, that no man can be sure of his salvation, without special revelation? and yet did not the same h Comment. in 2. Tim. cap. ult. c. ●●iliatione 2. Claudius Guillandius maintain the contrary, and Catharinus too, both in and after the Council of Trent? Did not Michael Baius, i Atfons de Castr● 〈…〉 citato who was one at the Council of Trent, and Deane of the University of Louvain, and died in the year 1589. teach, Nullum est peccatum ex natura sua veniale, sed omne peccatum meretur poenam aeternam, There is no sin which is venial of it own nature, but every sin deserves eternal death. And that, Omnia opera infidelium sunt peccata, & Philosophorum virtates sunt vitia: All the actions of infidels are sins, and all the virtues of Philosophers, vices. And that, Liberum arbitrium sine gratiae Dei adiutorio, non nisi ad peccandum valet: Free will without the help of God's grace, can do nothing but sin. Pelagianus est error dicere, quod liberum arbitrium valet, ad ullum peccatum vitandum: It is a Pelagian error to say, that by the power of free will, a man may avoid some sin. Omnia quod agit peccator, vel seruus peccati, peccatum est: All that is sin which is done by a sinner, or by him that is servant to sin. Ad rationem & definitionem peccati non pertinent voluntariam: It is not necessary that sin should be defined to be a voluntary action. Prava desideria, quibus ratio non consentit, & quae homo invitus patitur, sunt prohibita praecepto, Non concupisces: Wicked lusts, whereunto reason gives no consent, and such as man falls into against his will, are forbidden by the commandment, Thou shalt not covet. Definitiva, haec sententia, Deum homini nihil impossibile praecepisse, falso tribuitur Augustino cum Pelagij sit: This definitive sentence, viz. God commanded no man any impossible thing, is falsely fathered on S. Austin, for it was Pelagius, not S. Austin. Nemo praeter Christum est absque originali peccato, hinc beata Virgo mortua est propter peccatum ex Adam contractum, omnesque eius afflictiones in hac vita, sicut & aliorum iustorum, fuerunt ultiones peccati actualis vel originalis: No person besides Christ is exempt from original sin; the virgin Mary died by reason of original sin; and all the afflictions which she suffered in this life, befell her as then befell to other good men, viz. as punishments either of actual or original sin. Satisfactiones laboriosae iustificatorum non valent expiare de condigno poenam temporalem restantem post culpam condonatam: The painful satisfactory works of such as are justified, do not condignly satisfy for the temporal punishment remaining after the fault pardoned. Did not (I say) Michael Baius your Dean of Lonaine teach these doctrines, and above 70 more, much like unto these, all which are condemned by k 〈…〉 Pius 5. and Gregory 13. as partly heretical, partly erroneous, partly suspicious, partly temerarious, partly scandalous, partly offensive? And are you not ashamed to brag of your unity? Me thinks your unity is like that of the Madianites, who thrust every man his sword into the side of his fellow. 11 You brag much of the commendation that S. Paul gave unto the Church of Rome in his Epistle to the Romans, and l Rhem A●not. before the Epistle to the Rom. pag. 38. say, It is much to be noted. And is it not as much to be noted what commendations God by his Prophets gave unto jerusalem, m Theodo●●● hist lib 9 cap. 9 the mother of all other Churches? Is it not as much to be noted, how God by his Prophets affirmed, n 2 Chron. 6. 6 that he chose jerusalem that his Name might be there, and o 2. Chro 7. 16. that for ever? How God by his Prophets affirmed, p Psal. 132. 14. that he meant to dwell there for ever, because he had a delight therein. q 2. Chro. 7. 16. His eyes and his heart should be on jerusalem perpetually. jerusalem should be called r Zach. 8. 3. a city of truth, and the mountain of the Lord of hosts, the holy mountain. Do not these commendations surpass those which are given by Paul unto the Church of Rome in his Epistle to the Romans? And if the jews now, have no occasion to brag of the commendation given to the Church of jerusalem of old; why should you stand so much upon it, that S. Paul in his time, gave commendation to the Church of Rome in his time? May it not be, that as s 〈◊〉 1. 21. jerusalem, of a faithful City became a harlot: so Rome, since S. Paul's time, of a virgin, is become a strumpet? Many virgin Churches lost their virginity soon, as you may see by Egesippus words recorded in t Hist. lib. 3. cap. 32. et lib. 4. cap. 22. 〈◊〉 interpret. Eusebius. Again, was not the Church of Corinth as much commended, if not more, by S. Paul in his Epistle written to the Corinthians, as the Church of Rome in his Epistle to the Romans? The u 1. Cor. 1. 5. 7. 8. Apostle writes of the Corinthians, that they were rich in Christ, in all kind of speech, and in all knowledge; that they were not destitute of any gift: affirming further, that our Lord jesus Christ will confirm them to the end. Which he writ not of the Romans. Of the Romans continuing in that fame and renown of faith, for which he commends them, he speaks nothing: and yet the Church of Corinth hath lost her maidenhead, and why not Rome? If the natural branches, the jew, notwithstanding all their promises: and the branches of the same Olive plant with the Romans, I mean the Corinthians, notwithstanding all the commendations which S. Paul gave them, be cut off, be deceived: what reason have you, who hold of Rome, to please yourselves with conceits of I know not what dry Summers, because Saint Paul commended your predecessors? 12 You brag, that the faith which you profess at this day, is the same with that which the Apostle commended in the Romans in his days; and yet though the Apostle in his Epistle to the Romans, wherein he commends the Rom. faith, comprehends all kind of doctrines, and handles them very fully and exactly, as b Praefat. Epist. ad. Rom. Theodoret witnesseth, and the c Annot. before the Epistle to the Rom. pag. 380. Rhemists confess; he speaks nothing therein of the Pope's Monarchy, of his power to judge and determine all ●auses of faith, of his calling of Counsels, of his Presidentship in Counsels, of his right to ratify their decrees, to decide causes brought him by Appeals from all the coasts of the world: of censuring Kings, by deposing them; on their kingdoms, by interdicting them: he saith nothing herein of his right to bind Bishops, Metropolitans and patriarchs with an oath to be his faithful subjects: to give Church-livings and Offices to whom he list: to break the bands of all Counsels with dispensations. He saith nothing of the Mass, of the real presence, of Transubstantiation. He saith nothing of the vows of poverty, of obedience and chastity, He saith nothing of Images, of the Cross, of Pilgrimages, of jubiles, of pardons, of Purgarori●s, of praying to the dead, or for the dead. He saith nothing (I say) no not a word, not so much as in show, for the proof of these, or any such doctrines as these, whereon ye stand most in these days: but on the contrary, in many places he speaks directly against many of your now-doctrines, against many of your present positions. As for example, whereas you both in books and windows paint God the Father in the likeness of an old man, and d Bellar. lib. 2. de Imag. cap. 8. defend it as lawful. The Apostle in his Epistle to the Romans teacheth, that it is unlawful, e Ro. 1. 22, 23. calling them fools, who turned the glory of the incorruptible God, into the similitude of the image of a corruptible man. Secondly, whereas f Rhem. Annot. in Heb 11. 21. & in Apoc. 19 10. you teach, that religious worship is due to creatures, to Angels, to men, to Images, to Crucifixes, etc. The Apostle in this Epistle g Rom. 1. 24. 25 shows how grievously they were punished by God, who worshipped and served the creature, forsaking the Creator; implying therein, that it is not lawful to give religious worship unto creatures. Thirdly, whereas h Rhem. Annot. in 〈◊〉. 2. 21. you maintain, that the doctrine of faith only justifying, is an old heresy: the Apostle in this Epistle teacheth it for a Catholic doctrine; for we conclude ( i Ro. 3. 28. saith he) that a man is justified by faith without the works of the law; which is all one as to say, a man is justified by faith only. Fourthly, whereas m Rhem. Annot. in Fo. 5. 14. you teach, that the virgin Mary was free from original sin: the Apostle in n Rom. 5. 12. this Epistle writes, that in Adam all men (and by consequent the virgin Mary) sinned; what exception have we but Christ? Fiftly, whereas o Rhem, Annot. in hom. 1. 31. you teach, that some sins are venial, that is, pardonable of their own nature, and not worthy of damnation: the Apostle in this Epistle teacheth contrary, p Rom. 6. 23. saying, The wages of sin (meaning every sin) is death. Sixtly, whereas q Rhem Annot. in Rom. 6. 23. you teach, that everlasting life is a stipend: the Apostle in this Epistle teacheth it is a gift, The gift of God is eternal life, r Rom. 6, 22. saith the Apostle. Seventhly, whereas s Rhem. Annot. in Rom. 7. 7. you teach, that concupiscence is no sin; and beside, t Non licet nobis ita loqui, etc. Possevin Apparat. sac. verbo. ●a●●es antiqui. that we may not safely call it sin: the Apostle in this Epistle, u Idem. ibid. by your own men's confession, x Rom. 6. 12. calls it sin. Eightly, whereas y Censura Colon. dial. 3. you account it heresy to teach, that a justified man cannot keep the whole Law: the Apostle in this Epistle stands guilty of this heresy; for speaking in the person of a justified man, To will is present with me, z Rom. 7. 18. 19 saith he, but I find no means to perform that which is good. for I do not the good thing which I would, but the evil which I would not, that do I Ninthly, whereas a Rhem. Annot. in Heb 13. 16. & 1. Cor. 3. 8. you teach, that good works be meritorious, even so meritorious, that the joys of heaven are a thing equally and justly answering to the time and weight of our works: the Apostle in this Epistle teacheth, b Rom. 8. 18. that the afflictions of this present time are not worthy of the glory which shall be showed unto us. Tenthly, whereas c Rhem. A●n●t. in 1. Cor. 9 27. you cry out against the certainty of faith, calling it an unhappy security, presumption, and a faithless persuasion: the Apostle in d Rom. 4, 20. this Epistle commends the faith that is free from doubting, e Rom. 8. 38. 39 professing that he was assured neither life nor death, nor any creature, was able to separate him from the love of God which is in Christ jesus our Lord. Eleventh, whereas f Antenin. sunt. Theol part. 3. tit. 13. cap. 6. sect. 16. you teach, that Christ is upon every of your Altars: the Apostle in g Rom. 8. 34. this Epistle teacheth, that since his rising he is at the right hand of God. Twelfthly, whereas h Rhem. in Act. 10. 2. you teach, that works done before justification, deserve of congruity at God's hands the grace of justification: the Apostle in this Epistle teacheth flat contrary, i Rom. 8. 7. 8. saying, The wisdom of the flesh (that is, a man unjustified) cannot please God. 13. Whereas p 〈…〉 you teach, that every creature must be subject to the Pope, and that the Pope is subject to none: the Apostle in this Epistle q Rom. 13. exhorteth every creature to be subject to the higher powers, meaning by the higher powers (as the r Agniscente Bellar. lib 3. de 〈◊〉, cap. 3. circumstances show) the Civil magistrates, and not the Pope. 14. Whereas you s 〈…〉 teach, that the Clergy is and aught to be free from whatsoever impositions of the Ciu●●l magistrate, and that by the laws of God and man: the Apostle in this Epistle t Rom. 13. 7. persuades every creature, the Clergy as well as the Laity, to pay tribute and custom to the Civil magistrate. 15. Whereas y 〈◊〉 de vita lgnatij 〈◊〉, lib. 5. cap. 4. you teach, that inferiors must do whatsoever superiors command them, though it be against their consciences, unless they have plain reason for their refusal: the Apostle in this Epistle requires, z Rom. 14. 5. that men be fully persuaded in their minds of the lawfulness of that which they do; meaning they should not only for bear the doing of that which went against their conscienes, but whereof they doubted in their judgements. Lastly, whereas a Rhem. in Rom. 14 23. you teach, that some actions only of the Infidels are sins: the Apostle in this Epistle affirms, that all the actions of the Infidels are sins, saying, b Rom. 14. 23. Whatsoever is not of faith, is sin. Now that which I desire to know, is, why the Apostle (if the faith of our Romish Church now, be the same that it was then when he writ to the Romans) spoke nothing of the principal points of your now-faith; but many things for us, and against you? Your a Confess. Petrikoniae. cap. 48 de sacr●m. Poenitentiae fol. 127. Cardinal Hosius, to prove satisfaction, allegeth these as the words of Saint Paul, Rom. 6. Exhibeamus membra nostra seruire iustitiae in satisfactione: Let us exhibit our members to serve justice unto satisfaction. And your b Answ. to Iuels Apology, par. 2 chap. 16. fol. 117 Doctor Harding for proof of the same point, allegeth these as the words of S. Paul, 2. Cor. 7. Let us cleanse ourselves from all filthiness of the flesh and spirit, making perfect our satisfaction in the fear of God. Both of them putting the word satisfaction in place of the word sanctification, used by the Apostle. Was there any great sanctity showed by them in this? or rather, are they not bound to make satisfaction unto the Apostle for this their bad dealing, think you? Your Bishop Gardiner ( c D. Fulk in his defence of 〈…〉 against Matt●n. Anew. to the preface. nu. 4 some say) to prove the carnal presence which you maintain against the truth and us, allegeth these as the words of the 110. Psalm, Escamse dedit timentibus eum, He gave himself for meat to them that feared him. Was there any fear of God in your Bishop to add the word se. himself, of himself to the text, think you? Your d Lib. 2. de Imag. cap. 12. Cardinal Bellarmine, to prove that holy things may be religiously worshipped, allegeth these as the words of God, Exod. 12. 16. Dies prima erit sancta, & septima eadem religione venerabilis: The first day shall be holy, and the seventh day with like religion shall be venerable; descanting upon them thus, Hîc vides pro eodem accipi rem sanctam, & religiose venerabilem; yet the word religiose is not in the text, but the word festivitate. Now I pray you, was it not irreligiously done of your Cardinal, to chop into the Text the word religiously falsely? Your f Epist. ad Alho●num de Caelibatu Eccles. Col. 75. quae habetur ad finem To. 2. desen Bell per G●●tsirum. Bernaltus a Priest of Constance, writing in defence of Gregory 7. his prohibition of Priest's marriage, affirms, that S. Peter commanded even the Laity (1. Pet. 3.) ut parcant uxoribus suis, ne impetrantur orationes earum, that they should forbear companying with their wives, lest their prayers should be interrupted: whereas in Saint Peter there are no such words as ut parcant uxoribus, they should forbear companying with their wives. Did not this Priest of yours deserve to be accompanied with whores, who forged this Text to prove, that a man may not keep company with his wife? Your g ●ib. supracit. cap. 58 de spe & orat. fol. 189. Cardinal Hosius, and your h Loc. Com. lib. 7. cap. 3. fol. 232. Bishop Canus, in way of proving that we may believe in Saints, allege the words of Saint Paul to Philemon, Gratias ago Deo meo audiens fidem quod habes in Domino nostro, & in omnes Sanctos: I give thanks to my God, hearing of the faith which thou hast in the Lord jesus, and in all Saints; leaving out the word charitatem, love or charity, which the Apostle coupled with the word fidem, faith: meaning, love or charity should be referred to the Saints, as the object of it; and the word faith to the Lord jesus, as his object. Was there any love or charity in these towards the Apostle, who suppressed the mention of that love towards the Saints, which he commended in Philemon? or is it safe, I do not say to believe in, but to believe such saints as these, who cite the Scriptures so divel-like, leaving out, as the devil did Mat. 4. what made against him? Your i Sess. 11 〈◊〉. 4. Conc. e●t. B●●nianae. pag. 639. Pope Leo 10. affirmed in the Council of Lateran, that Christ ordained Peter and Peter's successors to be his Vicars; who, by the testimony of the book of Kings, must needs be so obeyed, that he who obeys them not, must die the death. In what book of Kings, I pray you, find you this? for there is no such testimony in those books of the Kings which are in my Bible. Your k Lib. 1. de Purg. cap. 3 Cardinal Bellarmine (to return to him again) in way of proving Purgatory, allegeth these as the words of the Prophet Esay, Chap. 4. 4. Purgabit Dominus sordes filiorum & filiarum Zion, & sanguinem emundabit de medio eorum, spiritu iudicij & combustionis: Our Lord shall purge away the filthiness of the sons and daughters of Zion, and shall wipe away the blood from the midst of them with the spirit of judgement and burning. Yet in the vulgar Latin (which he is bound by oath to follow) the words lie thus: Si abluerit Dominus sordes filiorum & filiarum Zion, & sanguinem jerusalem laverit de medio eius in spiritu ardour is & iudicij. Why (I pray you) did he change the word abluerit into purgabit, and and the word laverit into emundabit, and the word ardoris into combustionis? was it not for that the words abluerit and laverit and ardoris, suit not so well with fire, which you maintain to be found in Purgatory; as the words purgabit, emundabit and arderis do? or what else was the cause that he varied from his Text? And how can you excuse his from perjury? This same l Lib. 4. de Christ. cap. 11. Cardinal of yours, in way of proving that Christ brought souls out of Purgatory when he descended thither (as you dream) after his death, allegeth these as the words of Zachary, Chap. 9 11. Tu autem in sanguine testamenti tui eduxisti vinclos tuos de lacu in quo non est aqua: But thou by the blood of thy testament hast brought out thy prisoners out of the Lake wherein there is no water. Yet in the vulgar Latin it is not eduxisti, hast brought forth, but emisisti, hast sent forth: which will not afford the like conclusion. Again, this m Lib. 2. de lus●if cap. 3. Cardinal of yours, to prove that inherent righteousness is the formal cause of our justification, allegeth these as the words of S. Paul, Tit. 3. 5. Cum apparuit benignitas & humanitas Saluateris nostri Dei, non ex operibus quae fecimus nos, sed secundum suam misericordiam saluos nos fecit, etc. When the bountifulness and love of God our Saviour appeared, not by the works which we had done, but according to his mercy he saved us, etc. Yet the Apostle saith not barely, Not by the works which we had done; but, Not by the works of righteousness which we had done: excluding our good works, our inherent righteousness from justification. And your Cardinal unrighteously leaves out the word righteousness. Your Vicar general to the Archbishop of Bononia, called a De maiestate militantis Eccles. l. 1. de batriarch. etc. par. 1. cap. 8. p. 227. ●dit. Venet. 1602. Isiodorus Mosconius, to prove that all Bishops owe extraordinary obedience to your Pope, allegeth these as the words of Cyprian, lib. 4. Epist. 9 Episcopi, uti qui Apostolicae ordinationi subjacent, etiam ei hanc reverentiam debent, ut singulis annis Apostolorum liminibus sese repraesentent: Bishops, as persons subject to Apostolical ordination, owe this reverence to the Pope, that every year they visit Rome. But I cannot find this in any edition of Cyprian. b De Tradit. part 3. tit. de cultu Sanci. fol. 197. Bishop Peresius, and the c An●●dagma Colon. tit. de Innocent. sanct. fol. 36. ●. Prebendaries of Colen, to prove Invocation of Saints, allege these as the words of S. Austin, de Civitate Dei, lib. 22. Hec usu ab initio traditum tenemus, ut extra orationes quae in altari fiunt, etiam Deo dilectos sanctos, contemplatione unionis & communionis, quam cum Christo & nobiscum habent, cum timore & devotione erga Deum compellemus, atque ut pro nobis intercedant invocemus. But I cannot find this in any Edition of S. Austin. Your d ●ib. 2. sent. d. 11. ●. Peter Lombard to prove That every man hath a good Angel to protect him, and an evil Angel to tempt him, allegeth these as the words of Gregory, Quod quisque bonum Angelum sibi ad custodiam deputatum, & unum malum ad exercitium habet. But I can find no such words in any Gregory's works, not in Nazianzens, not in Nysseus, not in Gregory's the Great. Your e To. 2. de Sacramen. cap. 83. Waldensis disputing about Transubstantiation, allegeth these as the words of f ●ib. ●. de corpore & sang●●e. Domini. Austin, Nec credendum est quod substantia panis vel vini remanent, sed panis in corpus Christi, & vinum in sanguinem convertitur, solummodo qualitatibus panis & vini remanentibus: Neither must we believe, that the substance o● bread and wine remaineth, but the bread is turned into the body of Christ, and the wine into his blood, the qualities of bread & wine remaining only. But I can neither find such words, nor any such Treatise among S. Augustine's words. The same g To. 2. de Sacram. cap. 82. Waldensis prosecuting the same argument, allegeth these as the words of Beda in a Treatise de mysterijs Missa, Ibi forma panis videtur, ubi substantia panis non est: There the form of bread appeareth, where the substance of bread is not. But I can neither find these words, nor any such Treatise among beda's works. Your h ●ib. 1. de Purg. cap. 6. Cardinal Bellarmine, for proof of Purgatory, allegeth these words of S. Austin, de Civitate Dei, lib. 21. cap. 24. Tales constat ante iudicij diem per poenas temporales, quas eorum spiritus patiuntur, purgatos: aeterni ignis supplicijs non tradendos: It is certain that such men being purged with temporal pains which their souls suffer before the day of judgement, shall not be committed to the torment of everlasting fire. But there are no such words to be found in the printed copy at Friburge An. 1494. nor in that of Antwerp 1576. nor in that of Paris 1586. nor in that of Basil 1596. nor in any written copy that I can hear of, either in the University Library at Oxford, or elsewhere. Your m proemial Annot. before the Bible translated by them into English, printed 1609. Dowists to prove Tobith, judith, etc. Canonical, allege Concil. Florent. Instruct. Armen. Decret. 7. But there is no such Decree to be found in any Edition of the Counsels. n Lib. de F●. ●ont part. 1. cap. 1. pag. 22. Isiodorus Mosconius the Vicar general spoken of before, to set out the greatness of his Pope, tells us in sober sadness, that In Conc. Nicaeno tempore Constant. mag. fuit terminatum, quod solum Rom. Pont. nomen Pater patrum competeret, & Papae nomen aliis non convenire: It was decreed in the Council of Nice, in the days of Constantine the great, that the title Fathers of fathers, should be given to the Bishop of Rome only, and that no man should be called Pope but he. Yet there is no such Decree to be found in any Edition of the Counsels. The same o Ibid. pag. 23. Monsieur, handling the same argument, tells us, that In Concil. Africa legetur quod eo nomine Principis Sacerdotum solummodo Papa uteretur: It is read in one of the Counsels in Africa, that the Pope only should be called Prince of priests. Yet there is no such thing to be seen in any of the Counsels of Africa, which are in any Editions of the Counsels. Your p Opuscul. contra errores Graecorum. S. Tho. of Aquin, to prove that your Pope hath an universal sovereignty over the whole Church of Christ, affirms, that in the Council of Chalcedon it was decreed thus, Si quis Episcopus praedicatur infamis liberam habeat potestatem appellandi ad beatissimum Episcopum antiquae Romae, quis habemus Petrum patrem refugij, & ipsi soli libera potestate loco Dei sit ius discernendi Episcopi criminati infamiam, secundum claues à Domino sibi datus: If any Bishop be defamed, let him appeal freely to the Bishop of Rome, because we have Peter for a father of refuge, and he alone hath right with freedom of power in the stead of God to judge and try the crime of a Bishop defamed, according to the keys which the Lord did give him. But there is no such to be found in the Council of Chalcedon, in any Edition of the Counsels. This q In 4. sent. d. 24 Act. 2. q. 3. Saint of yours, to prove that one Bishop is subject to another Bishop, etiam iure divino, by God's law, allegeth these as the words of one of the Counsels kept at Constantinople, Veneramur secundum Scripture as etc. sanctissimum antiquae Romae Episcopum primum esse & maximum Episcoporum: We define, according to the Scriptures, that the most holy Bishop of Rome shall be the first and greatest of all Bishops. But that any Council of Constantinople did define that by Scripture, the Bishop of Rome was the greatest of all Bishops, it is not to be found in any Edition of the Counsels. Your r Lib. 1. de Conc. cap. 19 & lib. 2. cap. 11. Cardinal Bellarmine, to prove that your Pope's Legates sat as judges in the general Council of Chalcedon, tell us that Ipsi sententiam definitivam proferunt in Dioscorum nomine Papae & totius Concilij Act. 3. his verbis, Sanctissimus ac beatissimus Papa caput universalis Ecclesia Leo, per nos Legatos suos, sancta Synodo consentiente, Petri Apostoli praeditus dignitate, qui Ecclesiae fundamentum, & petra fidei, & caelestis regni janitor nuncupatur, Episcopali dignitate Dioscorum nudavit, & ab omni sacerdotali opere fecit extorrem: They in the name of the Pope and the Council, delivered the definitive sentence against Dioscorus, even in these words, Action 3. The most holy and blessed Pope Leo head of the universal Church, by us his Legates, with the consent of the holy Council, being endowed with Saint Peter's power, who is called the foundation of the Church, and rock of faith, the Porter of heaven gates, hath deposed Dioscorus from his Bishoprik, and restrained him from all priestly functions. Yet there is no such definitive sentence to be seen in any action of the Council of Chalcedon, wherein Leo is called Head of the universal Church, or said to be endowed with S. Peter's power; or wherein Peter himself is called the foundation of the Church, or Porter of heaven's gate. FINIS.