YET MORE WORKE FOR A MASSE-PRIEST NVMBERS 25. 16 17 18 verse The Lord spake vnto Moses Vexe the Midianites and smite them for they trouble you with their wiles LONDON Printed by WILLIAM IONES and are to be sold by William Sheffard at his shop in Popes head Ally 1622. TO THE RIGHT WORSHIPFVL AND MY MVCH HONOVRED good friend Sir Tho. Sauyle sonne to the noble and worthy Patriot Sir Iohn Sauyle of Houly in Yorkshire SIR THis Booke 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 haue seene it in print some tell me it is but yet in writing The truth is I hitherto can learne no certainty but time will trie the truth Perhaps both the reports are like that whereof I am certified by the Printer viz. That the Author of More worke for a Masse-priest is turned Romane Catholicke A lie as shamelesse as that which is spread farre and neare of that worthy last Lord Bishop of London his reconcilement to Rome For discouering whereof I haue added somewhat tending to the further shame of Popery to the former Impressions which I make bold to dedicate vnto you as to the worthiest of my friends next vnto the most reuerend Father in God Tobias the Lord Archbishop of York his Grace and your noble father To them I owe my selfe and more to you I owe much for kindnesses already receiued and liue in hope to be further indebted hereafter euen in respect of the care which I doubt not but you will haue of the common good of the whole country and especially of the Parish wherein I liue For I trust that as in time you are to succeed your father in faire and large possessions so presently you will shew your selfe to be his sonne in succeeding him in doing iustice Whereof you haue giuen some proofe already though yet you haue but liued a small time amongst vs gaining much credit vnto your selfe thereby and putting the country in expectation of great things when it shall please God your priuate occasions will suffer you to settle your selfe among vs. Which I pray may be shortly And so with remembrance of my humble dutie and seruice I commend this little Pamphlet vnto you and you to the gracious blessing of God resting alwayes Your Worsh at coÌ„m Alexander Cooke Leeds in Yorkshire April 4. 1622. YET MORE WORK FOR A MASSE-PRIEST OVr noble King reports that his Mother sent word to the Archbishop who did baptize him to forbeare to vse spittle in his baptisme For she would not haue a pockie Priest to spit in her childs mouth Your Cardinall Bellarmine answers Credibile non est eam caeremoniam à Catholica Regina fuisse prohibitam It is not credible that the Queene his Maiesties mother required him to forbeare that ceremonie And his onely reason is this Non est verum ea caeremonia saliuam Presbiteri in os infantuli inspui It is not true that the Priests spittle vsed in baptisme is put into the childs mouth Yet we reade in Guido de monte Rocherij who liued 250 yeares ago that Sacerdos mittit digitum in aures eius baptizandi ponit de saâ—iua in ore eius signat quod baptizandus debet habere aures aptas ad audiendum verba Dei documenta fidâ—i positio saliuae in ore signat quod debet esse promptus adrespondeÌ„dum loquendum de fide quia loquutio fit mediante saliua The Priest puts his finger into the eares of him who comes to be baptized and spittle into his mouth the putting of his finger into the eares signifies that the partie to be baptized should haue his eares alwayes open to heare the word of God and the putting in of spittle into his mouth signifies that he should speake roundly and readily of faith because spittle helps speech Now good Sir Priest tell me how your Cardinall can be cleanly excused for calling in question the truth of so great a Kings report so well grounded not onely on the certaintie of the fact but also on the authoritie of their good Master of Ceremonies for the thing de iure 2 Againe our noble King writes That the title of Cardinall Priests and Deacons is restrained onely to the Parish Priests and Deacons of Rome And your Cardinall Bellarmine answers Non est verum nomen Cardinalis ademptum alijs solis Romanis reseruatum nam vsque ad hanc diem Ecclesia Compostellana habet suos Cardinales That is not true which our King writes for the Church at Composâ—e la hath her Cardinals to this day Yet we reade in Mosconius Vicar generall to the Archbishop of Bononia that Pius 5. in suo diplomate Anno 1568. penitus hoc nomen in omnibus alijs Ecclesiis praeter quam in Romana extinxit solummodo Cardinalis nomin competere voluit Cardinalibus S. R. P. à Papa creatis Pius 5. by his Bul bearing date 1568. cried downe the name Cardinall in all other Churches but in Rome decreeing that such onely as are created by the Pope Cardinals of the Church of Rome shall be called Cardinals And doth not this argue your Cardinall an audacious Prelat who seekes to outface at once two of his betters a learned King in his owne book and a late Pope in his owne Bull 3 Cardinall Bellarmine affirmes Nefas apud eos Protestantes quenquam creart Episcopum nisi vnius saltem vxoris virum The Protestants hold it an hainous offence to make any man a Bishop who is not at least the husband of one wife Yea hee affirmes that Nulli apud eos Protestantes continent No man neither of the Clergie nor of the Laitie among Protestants liues continently that is according to his meaning vnmaried Yet to omit the single life of many Laiks it is well knowne that the more part of our Bishops since the reformed times were and are vnmaried men Deserues not your Cardinall for these Cardinall lies to be rewarded with a whetstone 4 You all affirme That all the Apostles were continent from their wiues after they followed Christ and we denie it Now thus I argue for vs 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 wiues after they followed Christ The Antecedent of which Argument is proued thus Saint Peter had a daughter called Petronilla borne in lawfull matrimonie who was so faire and beautifull that Count Flaccus a man of great account in Rome and of an high linage doted on her Anno Christi 98. which was about 68 yeares 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 proued thus Petronilla in the 98 yeare of Christ could not be so faire and beautifull that a man of honour and worth could dote on her vnlesse she was begotten by her father of his wife after his Apostleship For in that yeare viz. 98. if she had bene begotten by her father before his Apostleship she had bene 68. yeares old past fairenesse past beautie Ergo Saint Peter had a daughter called Petronilla begotten of his wife after he followed Christ Answer Priest and denie not the Legends of thy Church and I will burne all my bookes but my Bible 5 You all affirme That if the studious Reader peruse all antiquitie he shall finde all notable Bishops and Priests of Gods Church to haue bene single or continent from their wiues if any were maried before they came to the Clergie And we denie it Now thus I argue for vs and against you in this If by antiquitie it appeare that some notable Bishop had two sons by his wife to the elder of which he spake thus a little before his death 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nondum tot anni sunt tui quot iam in sacris Mihi sunt peracti victimis c. The yeares of thine age are not so many as the yeares of my Priesthood c. Then the studious Reader perusing antiquitie may finde that all notable Bishops liued not continent from their wiues whom they had maried before they came to the Clergie For how could a notable Bishop haue the elder of his two sonnes by his wife of fewer yeares then he had bin in Priesthood vnlesse he begat him and his yonger brother after he was in the Clergie But the Antecedent is true Ergo the consequent That the Antecedent is true is proued by this That in antiquitie we find Gregory Nazianzen and Caesarius were brethren sonnes 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 abouesaid 6 You haue set vs out at diuers times diuers Indices of forbidden bookes of which I haue seene three One made by the Inquisitors of Rome and printed Anno 1559. by the commandement of Paul 4. Another made by the Deputies of the Councell of Trent and printed Anno 1564. by the commandement of Pius 4. A third enlarged by Sixtus quintus and reuiewed and printed an 1594. by the commandement of Clemens the 8. In the first of these Editions I found forbidden Abdicis de vitis 12. Apost Itinerarium Petri per Clementâ—m Opus imperfectum in Matheum Nicolas Cabasila Almaricus Gulieimus de sancto Amore Iacobus Alman contra Thomam de Vio by whom is meant Cardinall Caietan and Ioh. Casae poemata But I can not find any of them either in the second or third Editions Againe in the first Edition of these Indices I found Desiderius Erasmus Roteradamus placed in the ranke of writers quorum libri scripta omnia prohibentur whose bookes and writings of what argument soeuer Religion or humanitie are absolutely forbidden And I found in the same ranke forbidden Nilus Thessalonicensis Nicolaus Clemangis Beatus Rhenanus and Vearicus Zaesius Yet in the two latter Editions of the Indices I found all these remoued out of the first ranke into the second which are not so seuerely censured as those in the first And in the last of Clemens 8. I found a Catechisme of Charanza Archbishop of Toledo forbidden which was approued by the Deputies of the Councell at Trent vpon perusall and relation made that nothing worthy of censure was found in it Now I desire to know the reason of all this shuffling why Abdias 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 leauing of them out argues allowance of them And vpon what consideration all Erasmus works were forbidden seeing some of them were approued by the Bull of Leo 10 and why Nilus Clemangis Rhenanus Zasius and Erasmus were remoued out of a worse ranke into a better seeing that argues great diuersitie of iudgement in Popes And by what authoritie Charansaes Catechismes is forbidden which was approued by the Councell of Trent I hope your later Popes will not disanull what the Councell of Trent established and I hope they dare not iustifie the books cried downe by Paulus quartus especially Iohannis Casae poemata which were written in commendation of the sinne of Sodom though the writer was Archbishop of Beneuentum and the Popes Legat throughout the whole estate of Venice nor yet Abdias whose liues of the Apostles fabulis similiores sunt quà m verae narrationi are more like to tales of Robin Hood then to truth in Bellarmines opinion 7 As you haue set vs out diuers Indices of forbidden bookes so you haue set vs out diuers Indices of bookes which stand need of purgations and must be purged before they can be vsed of which I haue seene foure the Belgick published by Iunius the Spanish by Quiroga the Neapolitan by Gregory Capuccinus the Romane by Fr. Ioan. Maria Master of the Popes Pallace 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 margents of S. Austin S. Ierom S. Hilarie S. Chrysostome and S. Epiphanius viz. Eucharistiam non esse sacri cium sed sacrifi ij memoriam The Eucharist is not a sacrifice but a commemoration of a sacrifice Fides sola iustificat Faith onely iustifies Imaginum vsus prohibitus The vse of Images is forbidden Machabaeorum liber Apocryphus The booke of Machabees is Apocryphall Matrimonium omnibus concessum qui continere non volunt Marâ—age is free for all who will not liue vnmaried Peccata venalia damnant Veniall sinnes are damnable Sanctorum inuocationem praeuenit Iohannes Saint Iohn preuented inuocation of Saints Adorare statuas vel imagiâ—es cultores Dei non debent Religious persons should not adore statues or images Fides sola iustificat Faith onely iustifies Opera non iustificant Workes doe not iustifie Opera si iustificant Christus gratis mortuus est If works iustifie Christ died causlesly Apostoli omnes aequales All the Apostles were equals Opera omnia commixta sunt aliquo errore Our best actions haue some want Oratio pro viuis valet non pro mortuis Prayer profits liuing men not dead men Alienis meritis operibus nemo iuuatur No man is the better for other mens merits and works Meritum hominis nullum Man hath no merits Non ex meritis salus Saluation comes not of merit Apostolorum doctrina facilis
and cast him to the ground vnder feete and that she set her right foote vpon his neck and kept him there as long as she thought good We reade that S. Iuliana caught hold of the â—iâ—eâ— and bound his hands behind him and whipt him with the chaine that was about him and draggd him after her along a street making him a laughing stocke to all the boyes in the towne and at last cast him into a iakes We reade that one S. Niceta serued the Diuell much after the like manner tying him vp in a dunghill And that one S. Lupus shut vp the diuell so close in a basen of water that the diuell howled and brayed but could not get out till S. Lupus let him out And that S. Peter did driue away the diuels with a great Key he had in his hand We reade that S. Zeno following a woman with a traine gowne saw many diuels lying and sleeping on the skirts of her gowne and that as she was passing ouer a dirtie channell vpon holding vp of her skirts for feare of miring the diuels fell into the filthy channel whereat other diuels who followed on foote and S. Zeno laughed heartily We reade in your bookes that God promised S. Blase whosoever desired his helpe for the infirmitie of the throate should be healed And that God promised S. Roche whosoeuer prayed in the name of Iesus to him should be preserued from the pestilence And that God promised S. Margaret whatsoeuer woman with childe prayed to her in time of her trauell should haue safe deliuerance And that God promised S. Leonard whosoeuer in prison desired his helpe should be set at libertie And that God promised S. Katharin whosoeuer called vpon her in any necessitie he should be heard And that hee promised as much to those who called vpon the 10000 Martyrs vpon Onuphrius the Heremite vpon S. Erasmus vpon S. Venerandus vpon S. Veneranda vpon S George vpon S. Christopher vpon S. Cadoc vpon S. Martha vpon Niceta vpon S. Denis c. We reade in your bookes that Iudas the traitor slue his father and lay with his mother and because the fiends might not draw out his soule by his mouth which had lately kissed Christs mouth his belly burst and then the fiends tooke his soule and caried it to Hell We reade that this Iudas hath certaine play dayes in which he comes not in Hell as namely euery Ladies day and euery Saturday afternoon til Euensong be done on Sunday And that some of the Angels which stood not in the truth were neuer adiudged to hel but to sit as birds in a tree and to sing Mattens and Euensong and all such seruice as Christen men vse to sing We reade that S. Barbara baptized her selfe in a well of water and that flying from her fathers fury she had passage made her by God through a great rocke which opening it selfe receiued her in the foreside and let her out on the further side and that a Shepheard who discouered this Barbara vnto her father who pursued to kill her was turned into a stone and his flocke of sheepe either into stones or into Locusts We reade that S. Patrick caused a stolne sheepe to bleate in his belly who had stolne and eaten it and that he preuailed so far with God that no Irish man should abide the coming of Antichrist We reade that a Souldier who had no other good propertie but that he said one Auc Mary in the morning another at night was saued by the meanes of the virgin Mary We reade that S. Macarius is commended for that he repented six moneths for killing of a flea That Thomas of Canterbury is commended for wearing louzie breeches That S. Francis is commended for gathering wormes out of the way that they should not be troden on and for calling all manner of beasts wolues Asses c. his brethren and for taking lice of beggars and putting them on himselfe We reade that S Henry of Denmark is commended for that when little wormes crept out of an Vlcer in his knee he tooke and put them in againe saying Go into your inheritance where you haue bin nourished And that Frier Ruffin was commended for wishing that he might stinke on his deathbed and be cast out without buriall that the dogs might eate him These and ten thousand such tales as these which are partly ridiculous partly blasphemous many of them in your owne opinions false are read in your Martyrologies Legends Seruice books c. Now that which I desire to know is why you haue not Indices to purge your Martyrologies your Legends your Festiuals your Vincentius your Antonius your Caesarius your Discipulus your Peters Catalogus Sanctorum and such like from these ridiculous fooleries and blasphemies and falsities as well as you haue to purge Bibles and other good writers from much good matter contained in them 9 You brag much of the Fathers as though they were all as wholy on your side as any of your later Popes and you inuey much against vs as contemners of the Fathers You would make the world beleeue that we despise all the Churches Doctors and ancient Fathers that we make no more account of the Fathers longer then wee can wrest them to serue our turne then we do of Beuis of Hampton or Adam Bell That we make indeed no more account of the holy Fathers then we do of the Turks Alcoran or Esops Fables That it is well knowne to such as heare our Sermons or be in place to heare vâ— talke boldly and familiarly together among our selues we are not afraid plainly to confesse that the Fathers all were Papists That though the ancient Fathers referred all their controuersies to the triall of old Doctors which liued before the controuersies began and that you are willing to do the same yet me doe flie the meanes of triall We in no one point will be tried by the iudgement and consent of antiquitie But marke Sir Priest what â— say I am of Scultetus mind That that great light of Cambridge D. Whitakers spake nothing but the truth when in his answer to Campian he auouched Patres in maximis iudicijs toti sunt nostri in leuioribus vâ—rij in minutissimis vestri The Fathers in the main controuersies are wholy ours in the lesser some ours some yours in some trifles yours Yea I am of the same minde with that other great light of Oxford D. Rainolds who in his Conference with your Hart solemnly protested that in his opinion Not one of all the Fathers was a Papist And if you dare put your selfe on the ancient Fathers which you may not do by your booke learning for it is the present Church that is your present Pope and not the ancient Fathers
Capuc lib. cit q Agnoscente Sedulio lib. 2. Apolog pro S. Franc. cap. 10 pag. 114 r Casarius dial 7 de S. Maria cap. 33. Discip de mirac B. Virg. Exempl 27. Å¿ Caesar dial cit cap. 51. Discip lib. cit Exem 59. t Caesar dial citat cap. 35. Discip lib. eit Exem 25. u Vincent Spec. hist lib. 7. cap. 86 Discip lib. citato Exempl 24. x See Fox Acts and Monum iu Edw. 4. ad Ann. 1484 pag. 667. Edit 1610. y In the life of S. Catharin written in Italian by D Caterinus Seâ—cnsts and translated into English by Iohn Fen priest printed Anno 1609 part 2. cap. 16. z Gold Legend in the life of S. Duastan a English Martyrolog Sept 7. printed Anno 1608. b Antonin hist part 3. tit 23. cap. 4. sect 6. seu Canus loc com lib. 11. cap. 6. c Discip ser 110 de Tempore S. d Discip in Prom ptuar Exempl lit Eâ—exempl 16 and Tractat de hâ—rit Canon cap. 25. e Petr. de Natal in Catal sanct lib. 6. cap. 120. f Idem lib. 3. cap. 131. g Id. lib. 8. c. 70. h Id lib. S. ca. 20. Goldâ—n Legend in the life of Lupe or Low i Discip de mirac B. Virg. ExeÌ„p 58 k Gabr. de Baraleâ—e siâ—ia S. Hebd 6. An diuites possint saluars l Golden LegeÌ„d in the life of S. Blase Leonard de Vtino ser 64. de S. Catharins Sexto m Golden Legend in the life of S. Roche n Leonard de Vtino loco citato Pet. de Natal lib. 6. cap. 120. o Pet. de Natal lib. 10. cap. 111. p Antonuâ— hist part 1. tit 8. cap. 1. sect 38. Pet. in Catal. lib. 10. cap. 105. q Pet. in Catal. lib. 5. cap. 137. r Idem lib. 5. cap. 106. Å¿ Engl. Festiuall printed 1521. t Pet. in Catal. lib. 10. cap. 60. u Idem lib. 10. cap. 61. x Idem lib. 4. cap. 81. y Horae B. Virg. ad vsum Sarum fol. 77. z Legend Lat. in vita Cadoci a Gold Legend in her life b Pet. in Catal. lib. 8. cap. 70. c Portiforium ad vsum Sarum Octâ—b 9. d Engl Festiuall in the life of S Mathias d Gold Legend in the life of S. Prandon Pet in Catal. 〈◊〉 cap 117. e Ibid f Pet. in Catal. lib. 1. cap. 25. g GoldeÌ„ LegeÌ„d in his life h Discip de mirat B. Virg. Exempl 57. i Gold Legend in his life k English Festiuall de S. Tho. Eâ—isc p. Cant. 1 Antonia hist part 3. tu 24. cap. 2. sect 8. 2 Pisan conform lib. 1. fruct 10. fol. 140. col 1. lib 2. confor 13. fol. 191. col 4. 3 Vâ—at Canum los. com lib. 11. cap. 6. l Engl. Martyrolog â—nuar 16. m Sâ—dul lib. 3. Apologet. pro S. Franc. cap. 2. 〈◊〉 2. p. 132. a Campian Rat. 5 b Douly in his Instruction of Christ Relig. Chap. 8. c Hils Quartern of Reasons Reason 10 d Seba â— Plaskius 〈…〉 Cathol 〈…〉 â— e Bâ—â—â—ow Moâ—â—◠〈◊〉 f Answ to M. 〈◊〉 prefâ—ce pag 30. g Ibid. pag. 23. h Ibid pag. â—0 i Bisâ—op in â—is 2d part 〈…〉 title or Repeâ—tâ—nce pag 214. k 〈…〉 l Cap. 8. sect 6. in fine m â—ellar lib. 4. de Nâ—tis Eccles cap. 10. n Hils Quartern of Reasons Reason 3. o The booke was printed at Rome 1593. fatente Posseuino in Apparat. sac verb. Cornel. lansen p In his booke 〈…〉 per Coliâ— 1535. pag. â— q Pag. 154. r Pag. 196. Å¿ Pag. 225. t Pag. 286. u Pag. 298. 299. x Pag. 104. y Pag. 106. a Index Clem. 8. litera A. b Ibid. lit D. c Ibid. lit I. d Ibid. lit C. e Lit. l. f Lit. B. g Lit. A. h Lit. B. i Ibid. k Lit. O. l Lit. S. m Confer the Edition 1551. with the Editions 1576. and 1589. 1610. and the truth of this will appeare n This is confessed by Posseuin in Apparat. sac verbo Tho. Aquin. o See edit â—ran cofurti 1581 compared with that An. 1502. p 〈…〉 q 〈…〉 r Capâ—â—â—inus Quiroga 〈◊〉 citatis Å¿ Lib. 1. de verbo Dei cap. 10. t Epist ad 〈◊〉 pro Morâ—a Erasmi u Lib. 2. de verbo Dei caâ— 2. x Preface to the English reader set before the Bible printed at Doway An. 1609. y Azâ—r institut moral part 1. lib. 2. cap. 13. pag. 104. z Nauâ—râ—us ad Caput Nâ—uit Notab 3. nu 84. de Iud. a Dialogue between a Seculâ—r Priest and a 〈◊〉 pag. 9â— b Rhem. in Roâ— 3. 22. c Lib. de Iustificatione d 〈…〉 e Rhem in Rom. 3. 2â— f 〈…〉 g Rhem. in Rom. 8. 38. h Comment in 2. Tim. cap. vlt. c. â—â—iliatione 2. i Atfons de Castr◠〈…〉 citato k 〈…〉 l Rhem Aâ—not before the Epistle to the Rom. pag. 38. m Theodoâ—â—â— hist lib 9. cap. 9 n 2 Chron. 6. 6 o 2. Chro 7. 16. p Psal 132. 14. q 2. Chro. 7. 16. r Zach. 8. 3. Å¿ 〈◊〉 1. 21. t Hist lib. 3. cap. 32. et lib. 4. cap. 22. 〈◊〉 interprete u 1. Cor. 1. 5. 7. 8. b Praefat. Epist ad Rom. c Annot. before the Epistle to the Rom. pag. 380. d Bellar. lib. 2. de Imag. cap. 8. e Ro. 1. 22 23. f Rhem. Annot. in Heb 11. 21. in Apoc. 19. 10. g Rom. 1. 24. 25 h Rhem. Annot. in 〈◊〉 2. 21. i Ro. 3. 28. m Rhem. Annot. in Fo. 5. 14. n Rom. 5. 12. o Rhem Annot. in hom 1. 31. p Rom. 6. 23. q Rhem Annot. in Rom. 6. 23. r Rom. 6 22. Å¿ Rhem. Annot. in Rom. 7. 7. t Non licet nobis ita loqui c. Posseuin Apparat sac verbo â—aâ—â—es antiqui u Idem ibid. x Rom. 6. 12. y Censura Colon. dial 3. z Rom. 7. 18. 19 a Rhem. Annot. in Heb 13. 16. 1. Cor. 3. 8. b Rom. 8. 18. c Rhem. Aâ—nâ—t in 1. Cor. 9. 27. d Rom. 4 20. e Rom. 8. 38. 39 f Antenin sunt Theol part 3. tit 13. cap. 6. sect 16. g Rom. 8. 34. h Rhem. in Act. 10. 2. i Rom. 8. 7. 8. p 〈…〉 q Rom. 13. r Agniscente Bellar. lib 3. de 〈◊〉 cap. 3. Å¿ 〈…〉 t Rom. 13. 7. y 〈◊〉 de vita lgnatij 〈◊〉 lib. 5. cap. 4. z Rom. 14. 5. a Rhem. in Rom. 14 23. b Rom. 14. 23. a Confess Petrikoniae cap. 48 de sacrâ—m Poenitentiae fol. 127. b Answ to Iuels Apology par 2 chap. 16. fol. 117 c D. Fulk in his defence of 〈…〉 against Mattâ—n Anâ—w to the preface nu 4 d Lib. 2. de Imag. cap. 12. f Epist ad Alhoâ—num de Caelibatu Eccles Col. 75. quae habetur ad finem To. 2. desen Bell per Gâ—â—tsirum g â—ib supracit cap. 58 de spe orat fol. 189. h Loc. Com. lib. 7. cap. 3. fol. 232. i Sess 11 〈◊〉 4. Conc. eâ—t Bâ—â—nianae pag. 639. k Lib. 1. de Purg. cap. 3 l Lib. 4. de Christ cap. 11. m Lib. 2. de lusâ—if cap. 3. a De maiestate militantis Eccles l. 1. de batriarch c. par 1. cap. 8. p. 227. â—dit Venet 1602. b De Tradit part 3. tit de cultu Sanci fol. 197. c Anâ—â—dagma Colon. tit de Innocent sanct fol. 36. â— d â—ib 2. sent d. 11. â— e To. 2. de Sacramen cap. 83. f â—ib â— de corpore sangâ—â—e Domini g To. 2. de Sacram cap. 82. h â—ib 1. de Purg. cap. 6. m Proemiall Annot. before the Bible translated by them into English printed 1609. n Lib. de Fâ— â—ont part 1. cap. 1. pag. 22. o Ibid. pag. 23. p Opuscul contra errores Graecorum q In 4. sent d. 24 Act. 2. q. 3. r Lib. 1. de Conc. cap. 19. lib. 2. cap. 11.
who by your booke learning is the sole Iudge of all controuersies but if you dare put your selfe on the ancient Fathers to be tried by them for the discouering of your vanitie in bragging clearing of vs from your vniust calumniations I will name you thirtie seuerall points of doctrine taught by you denied by vs for proofe of which I am very confident you are not able to name one Father no not one Father who liued within a 1000 yeares after Christ And the doctrinall points I meane are these You teach that the vulgar Latin is to be preferred before at least equalled with the Hebrew and the Greeke That it is not meete and expedient especially at all times that the Bible should be translated into the knowne 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 then such as haue expresse licence thereunto That the holy Scripture euen where it seemes most plain is yet so hard and obscure that it stands in need of a set Interpreter who may opeÌ„ vnto vs the meaning of it That it is lawfull to make an image of God the Father That Latria may be giuen to Images That there are seuen Sacraments and neither moe nor fewer That the Communion cannot with any reason be called the Lords Supper That it is vnlawfull for the common people to communicate in both kindes That it is vnlawfull for the common people to receiue the CoÌ„munion with their hands That a woman may baptize That on a fasting day a man may eate at noone yea at eleuen or ten of the clocke before noone That on a fasting day besides a noone-dinner a man may take his part of a good banquet at night he may eate apples peares plums raisins of the Sunne figs sweet-meate and three or foure ounces of bread withall That all such are exempted from fasting as are vnder 21 yeares of age and aboue 60 all that are sick or sore all women with child all that giue suck all beggers that go from doore to doore all Masons Farriers Wrights Carters Husbandmen and almost all Handycrafts men That a Priest sinnes more grieuously if he marry then if he play the fornicator abroad or keepe a whore at home That a man who hath vowed chastitie is not guiltie of breaking his vow by whoring but onely by marrying That a man may vow to go on pilgrimage to Ierusalem without his wiues consent and performe his vow That the name of Pope is to be appropriate to the Bishop of Rome onely That the Bishop of Rome onely is by right to be called Vniuersall 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 onely That out of the Church of Rome there is no saluation That without your Popes leaue 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 kisse your Popes feete but no other Bishops That a notorious offender may be absolued from his fault before any penance be performed by him or so much as enioyned by him That if a poore womans Hen be sick or lost she may procure a Masse to be said for her That the Popes or Bishops blessing will purge a man from veniall sinnes That holy bread workes like effect These points I say are taught by you And yet for all your craking of the Fathers you are not able to name the Father within 1000 yeares after Christ of whom you learned them no not one of them if you can shew your skil if you cannot confesse your impudencie 10. You brag much of the vnitie that is among you You would make the world beleeue that Nunc omnes Catholici toto orbe dispersi de omnibus dogmatibus fidei idem sentiunt All Catholicks dispersed throughout the whole world are of one opinion in matters of faith That Whosoeuer they be or in what place or region soeuer they remaine in all the world if they be Catholicks or Papists they haue all one faith one heart and one soule But if this be true I desire to know how it came to passe that Iacobus Almain a Doctor of Paris writ against Cardinall Caietan why Soto the Spaniard writ against Ferus and Medina a Spaniard in defence of Ferus against Soto Why Guilielmus Occham our countryman writ against Pope Iohn 22. Why Nicolaus de Tudisco best knowne by the name of Abbat Panormitan writ a booke pro Concilio Basiliensi in defence of the Councell at Basil Why Sigebert a Monke of Gemble writ one booke against an Epistle of Gregory 7. and another against an Epistle of Paschalis 2. Why Fisher B. of Rochester writ a booke against Iames Faber and Marcus Grandeuallis another and why Iodochus Clychtoueus writ against Grundeuallis and Fisher against Clictoueus Why Alexander Carerius an Italian writ a booke de potestate Ro. Pont. aduersus impios politicos meaning such as Bellarmine Why Turrian writ against Pighius Why Ecchius railed vpon Taulerus Why Catharin writ against Caietan Why Soto writ against Catharin Why Didacus Castillus writ against Iansenius Why your Seminaries writ so many biting books against the Iesuites and the Iesuites so many biting books against your Seminaries Proceeded these bookes from men of one faith one heart and one soule or will you denie that they who writ them were Catholicks or that the matters about which they contended were matters of faith or bordering thereupon The men run vnder the name of Catholicks in all your booke And if the points about which they contended doe not concerne â—â—th why are they so earnest in câ—nsuâ—ing one another As for example why doth Archbishop Catharin charge Cardinall Caietan with such opinions touching the Epistle to the Hebrewes quaâ— pijs auribus hâ—rriâ—ilia as are horrible to be heard and with such opinions concerning the SacrameÌ„ts quae noua foeda omnino Catholicis auribus absona nec ferenda as are new and filthy and not fit to be heard or tolerated by Catholicks and with such opinions concerning the pluralitie of wiues as are prophanissima most profane and with one opinion touching mariage betweene persons of different Religion which is impium irrationabile both wicked and vnreasonable and with another touching the resurrection which is irrationabilis contra Scripturam indigna vt cadat in mentem Christianam an vnreasonable opinion contrary to Scripture and vnworthy of any Christian and with other expositions of Scripture Quae nouum infandum dogma introducunt multa falsa incredibilia whereon followes one new and grand paradox besides many lesser falsities and incredulities Yea why doth Catharin charge Caietan with words touching the Godhead of Christ