Elizabeth in the 11 yeare of her Reigne for Martyrs yea glorious Martyrs And I am sure that that Catholike priest who set vs out not long since permissu superiorum with the approbation of his superiours the English Martyrologe and the Catalogue of the late Martyrs in England annexed thereunto hath registred therein Garnet and Oldcorne two of the powder Traytors for Martyrs And so hath Eudaemon the Iesuite in his Apology for Garnet I find likewise that Mr. Sheldon a priest of yours sometimes doth witnesse that one P W. in a publike assembly and in a publike panagericall Oration made for Garnets honour at Lovaine prayed thus vnto him S. Henrice ora pro nobis St. Henry pray for vs. And I find also that Clemens the Iacobin who killed Henry 3 of France by sheathing a knife in his belly runnes in the number of Martyrs and is intitled S. Clemens And Guignard who was put to death for commending Clemens his fact as heroicall and tearming it a gift of the holy Ghost is put into the Catalogue of Iesuiticall Martyrs printed by the Iesuites at Rome Doth not this your commending of Rebells and Traytours argue your affection to rebellion and treason If Kings admit of any strange rites in religion they must bee murthered by your religion for your Symancta in a booke of his dedicated to Greg. 13 which was printed at Rome 1575 and in another dedicated to Pius 5 printed at Antwerp 1573 commends the Scythians for killing their King Scylen propter exteras vitas quia bacchan alibus sacris externis initiatus erat saying they killed him iure ac merito 6 You Sir priest hold it meritorious to kill princes The Monke who poysoned our King Iohn Regem perimere meritorium est thought it a meritorious deed to kill him He that killed the prince of Orenge in the yeare 1584 was so well schooled by the Iesuites at Auspurge and at Triers and by a Franciscan at Towrs that his fact was commendable and so fully assured by them that if he were put to death for it in Martyrumnumero collocatum iri he should be counted for a Martyr that after he had done the deed he could not be perswaded that he had sinned sed potiùs ea meruisse vt rectà in coelum tenderet but rather that he had deserved thereby to goe straight to heaven Parry who intended the murther of our ever renowned Queene Elizabeth was incouraged thereto by Hunnibus Cordreto a Iesuite who told him that he could not doe a more meritorious worke then to kill a prince excommunicated by the Pope and that the Angells would carry him vp to heaven Yea Parry was incouraged thereunto by Campeius the Popes Nuntio at Venice and by Ragazonius the Popes Nuntio at Paris and by a letter from the Cardinall de Como wherein his resolution was ascribed to the motion of a good spirit and wherein the Cardinall did promise him in the Popes name besides consideration in earth reward in heaven Squire also was wrought vpon by the Iesuite Walpoole to kill Queene Elizabeth Anno 1597 the Iesuite assuring him that the Act should be a goodly sacrifice vnto God And vpon like motion viz the meritoriousnesse of the worke was Barriere set on worke by Varade a Iesuite to kill the great King Henry of France And in a word in Queene Elizabeths time you divulged bookes wherein you exhorted the Ladies about the Queene to doe to her as Iudeth did to her immortall fame with Holofernes that is to kill her Are not Papists rare Iewells and much to be esteemed of by Kings and Queenes It is written by Theophanes Codrenus Zonaras and others that Greg 2. excommunicated Leo the Emperour and perswaded the Italians to revolt from their obedience vnto him The truth of which though it be denied by Baronius yet is acknowledged by Bell. lib. 5. de Ro. Pont. Cap. 8. and lib. 1. de Translat Impij Ro. Cap. 12. and by Binnius To. 3. Com. Notis in vitam Greg. 2. pag. 177. who highly commends the Pope for doing so Yea it s written by Platona that Gregory 3. deprived Leo of his Empire and that principally for that hee went about to deface Images It s written in your bookes that Gregory 7. deposed Henry 4. from the Empire for commanding the Cardinalls to repaire to him to chuse a new Pope and Boleslaus the second of that name King of Poland for killing of a Bishop It s written in your bookes that Pope Zachary deposed Childerik K. of France for that he was not so fit for government as Pip in was and that Boniface the 8. deposed Philip of France for appealing from him to a generall Councell It s written in your owne bookes that Innocent 3. deposed Otho 4 for that contrary to his oath he invaded the Churches patrimony and our King Iohn of England for that he sought not absolution at his hands when the Realme stood interdicted It s written in your bookes that Innocent 4. deposed Frederike 2. for apprehending his Cardinalls and Bishops as they were going to a Councell called by him and that Gregory the tenth tooke the Easterne Empire from Baldwyn the second who was lawfull heire to it and gaue it to Palaologus who had no colour of right to it And that Clemens the sixt deposed Lewis the fourth of Bavaria for holding opinion that the Emperour might depose the Pope and place another in his roome It s written in your bookes that George King of Bohemia was deposed by Paul the second for heresie And that Iohn King of Navarre was deposed by Iulius the second for favouring Lewis the twelfth of France whom the Pope had denounced a schismatike and that our King Henry the eighth was deposed by Paul the third especially for beheading the Bishop of Rochester and Queene Elizabeth for supposed heresies by three of your Popes one after another viz. by Pius the fifth Gregory the thirteenth and Sixtus the fifth So bold haue your Popes beene with Kings and Emperours de facto But in as much as you hold that Factum Pontificis non facit fidei Articulum your Popes deeds make no Articles of beleefe which I beleeue the rather for that Silvester confesseth he himselfe had seene the Pope do many things cum scandalo totius Christianitatis to the offense of all Christendome there is another thing which it concernes Emperors and Kings to take knowledge of though these facts of the Popes are alledged by Bellarmine and others to proue the Popes right to depose Princes and that is this That in your bookes it is written your Pope hath right Imperia regna principatus et quicquid habere mortales possunt auferre et dare to dispose of Emperours Kingdomes principalities and whatsoever any man living hath As according to your learning
coelo The virgin Mary can prevaile more of her selfe alone with God then all the Saints in heauen beside Yea it is written by Ludolphus and Crysostome a visitatione that velocior est nonnun quam salus inuocato nomine Mariae quam inuocato nomine Domini vnici Filij eius men oftentimes finde more present helpe vpon their praying to our Ladie then vpon their praying to Iesus Christ And in Discipulus de Tempore we reade Nihil nos Deus voluit habere quod per manus Maria non transirit Gods will is we shall haue nothing which passeth not by the virgin Maries fingers Now if this be true I would know why men should not pray to the virgin Marie only who is so gracious and omnipotent and cease to trouble if not Christ yet the rest of the Saints which in comparison of her are so gracelesse and impotent 46 I heare you say that when you desire our Lady and other Saints to send you health or to giue you grace and to haue mercy on you your meaning is not other then to desire them to procure of Christ by their prayers and intercessions those benefits for you But here first I desire to know if you meane no worse why you speake so harshly Certainly the rich Glutton Lukâ— 16. 24. when he prayed saying Father Abraham hiue mercie on mee had a further meaning then to desire Abraham to pray for him And the Patriarke Iacob when his wife Racheâ— said vnto him Giue me children or else I die Genes 30. 2. supposed shee had a further meaning in those words then to desire him to procure her children of God by his prayers for else why was his wrath kindled against her for saying so Secondly I desire to know if you meane no other why you tell vs so many tales of the Virgine Mâ—ries descending from heaven to helpe her suppliants on earth and of other Saints personall and actuall performance of such things as were begged of them It is written in your bookes That a Priest hauing his tongue cut out by heretickes vpon his mentall prayer to the Virgine Marie had another put iâ— The Virgine Marie digitis â—ri 〈◊〉 putting her finger into the Priests mouth it was well he bit her not fastned him in a new tongue She helped him not with her prayers but with her fingers 47 In the same bookes of yours it is written That the Virgine Marie prescribed phisicke to a boy with ascald head who vsed to pray to her and that by laying her owne hands on his head shee preserâ—ed him from head-ach for euer By physicke and other meanes then prayers she cured the boy of his infirmities In the same bookes it is written That a good fellow callad Peter prayed to the Virgine Mary for helpe and that shee appeared to him with Hyppolitus in her companie commanding Hyppolitus to helpe him which Hyppolitus did not by praying for him but by binding vp his sores with his hands Chirurgeon-like In the same bookes it is written that an Abbesse who was with child by an officer of hers prayed the Virgine Marie to helpe her at a dead lift and to saue her credit which the Virgin Marie did not by praying for her but by bringing two Angels with her who played the midwiues helping her to be deliuered of her child instantly and carying it by the virgin Maries appointment to an Eremite commanding him in the virgin Maries name to keepe it till it was seuâ—n yeares olde In the same books it is written that the virgin Marie saued likewise the credit of a whore Nâ—nne called Beaâ—rix not by praying for her but by personil supplying of her place in an Oratorie by the space of fifteene yeares together whilest shâ—e rannâ— a wooring after a whorem nger Priest and no body knew shew as missing Your Cardinall Baroniuâ— tells vs soberly that Leo 1. having written an Epistle to Plavianus Bishop of Constantinople against Entyches and Nestorius he layed it vpon St. Peters Tombe praying him instantly that if there were any errour he would amend it and that after certaine dayes it seemes S. Peter tooke him to consider well of it S. Peter appeared vnto Leo and told him that he had amended it Whereupon Leo suâ— mens Epistolam de sepulchro B. Petri aperuit eam invenit Apostolica manu emendatam the Pope taking the Epistle away and opening it hee found it corrected with the Apostles owne hand Which storie seemes to argue that when Leo desired Peter to amend his Epistle he meant more then to desire him to procure it amended of God by his prayers 48 Your Rhemists tell vs that it is absurd to say that the intercession of our fellowes beneath is more available then then the prayers of those that bee in the glorious sight of God aboue Now if it bee indeed absurd to say so I would gladly know of you why S. Paul Rom 15. 30. desired the Romanes and 2. Cor. 1. 11. the Corinthians and Ephes 6. 19. the Ephesians and Col 4. 3. the Colossians and 1. Thess 5. 25. 2. Thes 3. 1. the Thessalonians and Hebr 13. 18. the Hebrewes all of them his fellowes beneath to pray for him and desired none of the Saints in the glorious sight of God aboue to pray for him And why S. Iames Chap 5. 16. advised them to whom hee writ that one of them beneath should pray for another and required them not to pray to the Saints in the glorious sight of God aboue for helpe 49 Again if it be absurd to say that the intercession of our fellowes beneath is more amiable then the prayers of those that be in the glorious fight of God aboue I would gladly know why you tell vs so many tales of soules creeping out of Pugatory craving the helpe of their fellowes beneath and not one of any soule crauing the helpe of any of the Saints in the glorious sight of God aboue Haue not the soules in Purgatorie so much wit as to repaire to them for helpe who are best able to helpe themâ— Or are you of Leonard de Vtine his mind who holdeth quod efficaciora sunt suffragia Ecclesia praesentis facta pro aliquo in Purgatoriâ— existente quam orationis Sanctorum in patria That the prayers of the Church millitant are more auailable for soules in Purgatorie then the prayers of the Church triumphant 50 Vergerius reports that it is written in an Italian booke intitled Flosculi S. Frarâ—isci that the virgin Marie by the merit of her virginitie saued all women to the time of S. Clare as Christ by the merit of his passion saued all men till the time of Saint Francis in whose dayes S. Clare liued And he further reports that whereas he answered that booke his answer was condemned as hereticall in three seuerall Indices of bookes forbidden and so it is in the last of Clemens the
doth both wisely and well though perhaps the thing bee euill which he doth saith the Iesuite Anorius And In soro conscientiae ad effectum non peccandi sufficit cligere pro vera eius opinionem quem merito consemus esse virum idonea ad id scientia et conscientia praeditum It is enough to cleare vs in the Court of conscience from sin if wee follow his opinion whom vpon good ground we take to be a learned and a conscionable man saith Navarrus And this being thus doth it not from hence follow that they who take Creswell and Parsons and Bellarmine and Bannes for learned and honest men may put in practise whatsoever one of them thinks lawfull May not they who thinke Iohannes Mariana who holds it lawfull to poyson Kings a learned and an honest man poyson Kings without sinne May not they who thinke Garnet one of the Powder traytors a learned and an honest man by his example and by his approving of the Treatise of Aequiuocation aequiuocate with out sinne May not they who thinke Binetus a learned and an honest men conceale without sinne whatsoeuer is told them in confession though that concealing cost the liues of all the Kings in Christendome yea in the world they knowing that Binetus was of that minde 17 You teach g that the Word of God is partly written partly vnwritten and the written word you call Scripture the vnwritten Tradition yet you vndertake to prooue diuers of your opinions both by Scripture and by Tradition As for example Praying to Saints praying for the dead setting vp of Images in Churches and worshipping them when they are set vp Christs descention into hell the virgine 〈◊〉 perpetuall virginitie c. Now I would know with what honestie you can alledge Scripture for that which you say is a tradition or tradition for that which you say you haue Scriptures Can one and the same truth be written and not written 18 You teach that it was not meete all mysteries should be written in Scripture lest every ordinary person should come to the knowledge of them and because of the commonnes of them contemne them Now I desire to know why the mysteries of the Trinitie should be written in Scripture rather then those mysteries you speake of if there be such danger that ordinary persons should attain to the knowledge of whatsoever is written in Scripture and vpon the knowledge of them should contemne them Secondly I desire to know why it should be lesse meete that the mysteries you speake of should be written in Scripture then in the Fathers and in your Catechismes Ordinary persons are as like to come to the knowledge of them by reading if not the Fathers yet of your Catechismes wherein you discourse of them as large as if they were written in Scripture Are they not thinke you 19 Men say you teach that Licet praeceptum prelati sit irrationale pro tali merito quandeque haberi potest tenetur tamen subditus illud obseruare Though the commandement of the superiour be vnreasonable and may well enough be thought so yet the Inferiour is bound to obey it Men say you teach Si Papa erraret pracipiendo vitia velpro hibendo virtutes teneretur Ecclesia credere vitia esse bona et virtutes malas nisi vellet coÌ„tra consctentiam peccare that if the Pope should erre in commaunding vice and forbidding vertue the Church was bound to belieue vnles she would sin against her conscience that vice was commendable and vertue dispraisable Men are bound Papae sententiam ' exequi to put the Popes sentence in execution albeit they know it to be vniust Any man Illaesa consceentia with a good conscience may execute the Popes vnlawfull mandate by your learning Now I pray you how agrees this doctrine with that of the Apostles Acts 5. 29. It is better to obey God then man 16 Sir Priest I reade in your bookes that your Pope is called Caput totius Ecclesiae Pater Ecclesiae Filiuâ— Ecclesiae Sponsus Ecclesiae Mater Ecclesia The head of the whole Church the Father of the Church the sonne of the Church the Spouse of the Church the Church our mother Now I would know of you how hee can be the Church her selfe and yet head of the Church and the Churches husband How hee can be Father to the Church and yet a sonne of the Church How without committing incest the father may marry his daughter the brother may marrie his sister the sonne may marrie his mother 17 I reade in your bookes that your Pope is not onely called the Vicar of Christ and Successour of S. Peter but S. Peters Vicar and Christs Successor in respect of the gouernment of the Church Now here I desire to know two things of you first how your Pope comes to be S. Peters Vicar seeing S. Peter himselfe is but a Vicar and it is a rule in your Law f Vicarius non potest substiâ—â—â—â— Vicarium A Vicar cannot substitute a Vicar Secondly how without blasphemie your Pope can be called Christs Successour seeing hee to whom another succeedeth in office doth cease himselfe to beare that office as Felix did cease to bee Gouernour in Iurie when Festus came in place to be his successour I hope you doe not thinke that Christ who endureth for euer hath turned over all care of his Church to your Pope 22 I reade in your bookes that in the yeare 1552. your Pope was intituled by a certaine Patriarke called Siud The Peter of our time and the Paul of our dayes and that Clemens the eight was intituled by one Gabriel Patriarke of Alexandria Tertius decimus Apostolorum gloriosi Domini nostri Iesu Christi quintus sanctorum Evangelistarum The thirteenth Apostle of our Lord and Sauiour Iesus Christ and the fift Evangelist And that Genebrard approoved of the titles which Siud gaue and Baronius of those which Gabriel gaue Now I desire to know of you why Genebrard should like that any Pope should be called the Peter of our time seeing Sergius the fourth being christened Peter vpon his election to be Pope in reverence to St. Peter renounced the name of Peter and tooke the name of Sergius and secondly how Clemens the eight can with any wisedome be held the thirteenth Apostle of our Saviour Christ and the fifth Evangelist considering there were seven Popes of his owne name and vpon the point of 230 Popes of other names before him For I cannot heare that he was such an A perse as that he deserued these titles rather then any of his predecessors And if all or any of his predecessors deserved to be called Apostles and Evangelists Gabriel in my opinion failed in his Arithmeticke when he termed him the thirteenth Apostle and the fifth Evangelist 23 I reade in your bookes that the jurisdiction of your Pope is boundlesse His Dominion as
Christs Psal 72. 8. is from Sea to Sea and from the River vnto the ends of the world Whereas the iurisdiction of the rest of their Cleargie hath narrower bounds by much Yet I reade in Eusebius of Chrytofersons translations that in Traians time Pope Clemens governed the Church of Rome and Iohn the Evangelist the Churches in Asia Now I desire to know whether this doth not argue that Pope Clemens iurisdiction was lesser then S. Iohns seeing it is apparent hereby that Pope Clemens governed but one Church and S. Iohn many 24 You teach solum Ro. Pont. Conciliorum indicendorum plenum ius et potestatem habere That your Pope only hath full right and power to call Councels Now if that be true I desire to know how it came to passe that he called none by the space of a thousand yeares and vpward to be kept at Rome or some other place in Italy France or Germany but all in the â—ast as namely at Nice at Constantinople at Ephesus at Chalcedon whither he could not goe in person partly for age and partly for other lets And why hee disliking both the place and the time appointed for the fourth generall Councell did not appoint an other place and an other time but sent thither his Legats at the Emperours commandement 25 You teach that Councells which want your Popes approouement are of no great worth Now if such doctrine went for currant of old I desire to know how it came to passe that those Fathers who were pressed with the testimonies of Councels not approved by your Pope as namely Athanaâ—ius and St. Austin did never alledge that circumstance in way of weakning their credit much lesse in way of making a Nullity of them 20 I reade in your bookes that S. Peter had authority over all the Apostles and that the Apostles depende vpon him as vpon their head and commander who was to direct them and to goe in and out before them and to chastise them I reade likewise that after Saint Peters death your Popes succeeded him in tota ipsius dignitate potestate in all his dignitie and soveraignty Now it is evident that diverse of the Apostles survived Saint Peter as namely S. Andrew and S. Simon surnamed the Canaanite not in regard of his Countrey but of his zeale as St. Luke witnesseth and Saint Iohn the Evangelist Two of these if not all three lived till Traians dayes in which time Linus Cletus Clemeâ—s sate Bishops at Rome Now my desire is to know of you whether you thinke Linus Cletus Clemens challenged any soveraigntie over Saint Andrew and Saint Simon the zealous and Saint Iohn the Evangelist Mee thinkes Saint Iohn being the Disciple whom Iesus loued Saint Iohn being the person who was allowed to leane on our Sauiours breast at the eating of the Passeouer St. Iohn being the man to whom our Saviour commended his Mother at his death S. Iohn being such a one as that his wriâ—â—ngs are received for Canonicall Me thinks I say â—aint Iohn not to speake of the other two should â—ot haue beene vnderling to these three Popes Me â—hinkes hee should â—ot haue depended vpon them â—s on his head for direction Me thinkes they should not haue had that superioritie over him that they might haue chastiâ—ed him 27 I reade in your bookes that an Archbishop and Cardinall of yours called Francis Zabarell who lived about the yeare 1400 confessed that certaine flatterers of many ages before his time and till his time had perswaded the Popes quod omnia possent sic quod facerent quicquid libereâ— etiam illicita sic plus quam Deus they could doe all things and might doe any thing were it never so vnlawfull and by that means they could doe more then God And to tell you truly I doe verily beleeue him For I doe finde they were told they might dispense contra ius naturale against the law of nature contra vetus Testamentum against the old Testament and contra Apostolum against the Apostle Paul I finde they were tolde De nihilo possent facere aliquid they might of nothing make something De iniustitia facere possent iustitiam they might make wrong right and in his quae vellent ijâ— esse pro ratione voluntatem they might doe as they list and no bodie might say Domine â—ur ita facis I pray you sir why doe you so I finde some taught that Si homicidium Samsonis quod ex se malum est interpretamur quod in stinctu divino fuit fanum multo magis omne factum sanctissimi Patris interpretari debemus in bonum siquidem fuerit â—urâ—â—m vel aliud ex se malum interpretari debemus quod divino instinctu fiat If we impute the slaughter which Sampson made of the Philistians to an inspiration of Gods Spirit much more are wee bound to interprete in the best part whatsoever the holy Father the Pope doth if it be theft or any other thing which of it selfe is evill as for example murther or adultery wee must likewise impute that to the inspiration of Gods Spirit About the time Zabarel speakes of it seemes it went for currant which is noted by a late Historian Episcopos Romanos ne peccata quidem sine laude committere the Popes could doe nothing were it never so mischievous but it was commendable His geese were all swans his vices were vertues I reade in your bookes that men are bound to worship him with Dulia and that some haue professed in his hearing that they worshipped him with Hyperdulia and that in effect many haue given him Latriam For to omit that some haue affirmed he was alter Deus in terris a second God vpon earth Deus mortaliâ— in terris et immortalis homo in coelis a mortall God vpon earth and an immortall man in the heavens That hee hath so much greater power then any of the Prophets quanto differentius prae illis nomen hareditavit viz Tu es Petra c by how much hee hath a more excellent name given him then any of them had to wit Thou art a Rocke Some of you haue given out that hee is non Deus non homo sed vtramque neither God nor man but both Some of you haue stiled him as Saint Thomas did our Saviour Christ with the titles of Dominus Deus noster our Lord and God and as Saint Iohn likewise did with Rex Regum Dominus dominantium King of Kings and Lord of Lords Some of you now write Christus omnem quem a Patre accepit potestatem transfudit in suos Christ passed over all the power which God the Father gaue him vnto his meaning your Popes Agreeably to others who in former ages were not ashamed to tell the Pope that Tibi vni to him
alone was granted all power both in heaven and in earth Yea that there was in Popes all power super omnes potestates tam coeli quam terrae aboue all powers both in heaven and in earth I need not to tell you of the Bishop who put vp a supplication to Pope Nicolas in these words Miserere met fili David O sonne of David haue mercy vpon me nor of the Religious persons who came from Panormi and other parts of Sicily as Embassadours to Pope Martin the fourth to craue his favour who cried thrice thus Agnus Dei qui tollis peccata mundi miserere nobis O thou Lambe of God who takest away the sinnes of the world haue mercy vpon vs nor of him who in way of proving your Popes omnipotency bids his Reader note Quod in concesstonibus vtitur illo verbo Fiat quo Deut vniversum creavit orbem that your Pope in subscribing petitions vseth the word Let it bee by which God created the whole world intimating that as God so your Pope by a word of his mouth may doe any thing nor of them who against the comming of Paul the third vnto the Citty of Tolentonum in Italy set this inscription over the gates Paulo tertio opt max in terris Deâ— To Paul the third the best and greatest God in earth Now that which I desire to know of yoâ—â— is what difference in substance there is betweene many of these speeches concerning your Popes and theirs in the Acts of the Apostles who applauding Herods Oration cryed amaine Vox Dei non hominis the voice of God and not of man And whether your Pope be not as guilty as Herod was who hearing with his owne eares diverse of these blasphâ—mous speeches and perhaps all by report did neither reproue them vpon his eare hearing them nor cause them to be razed out of the bookes wherein they are written having knowledge thereof at the second hand 28 I reade in your bookes that you haue had many vnlearned Popes not much wiser then the Bishop who examining one that was to bee made Deacon in stead of asking Quot sunt Sacramenta Ecclesiae how many Sacraments are there in the Church demanded Quâ—t sunt septeÌ„ Sacramenta how many are the seven Sacraments To whom the Deacon answering said Tres The Bishop replyed In quibus What call you them And the Deacon tolde him their names were Thurâ—bulum Aspersorum sancta Crux For of Iullus the second it is reported that signing a warrant in stead of fiat he wrote fiâ—tur And constat plures e rum adeâ— illiter atos essâ— ut Grammatiâ—am penitus ignorent It is well knowne that many of the Popes were so vnlearned that they knew not their Grammar rules saith Alfonsâ—s de Câ—stro I reade in your bookes thatsome of your Popes were silly creatures You had one whom your Canonists vsually â—al vnum pecâ—s in â—o quod de mane faâ—iebat gratiaâ—â— de sere 〈◊〉 a very Asser for that in the morning he would grant many men many kindnesses and at night revoke them all againe I reade in your bookes that you had one boy Pope of twelue yeares old viz. Benedict the ninth and a May pole-morrice-dancer Pope of 18 yeares old viz Iohn 12. alias 13. who made the Lateran a plaine Stewes as â—â—itpraâ—â—us witnesseth I read that Iohn 11. was a bastardly brat of Pope Sergiusâ— and that you had a whore Pope called Ioane I read that you had Nâ—â—r omanticall Popes such as Siluester the second who gaue himselfe to the diuell both body and soule that he might attaine the Popedome Theefe Pope such as Boâ—â—facâ— the seuenth who robbed Saint Peters Church Sodomiticall Popes such as Sixtâ—â— the fourth who built a famous stewes in Rome periâ—red Popes such as Gregorie the twelâ—e Nerâ—ticall Popes such as Honorius the first condemned by the 6. and 7. generall Councels for a Mâ—nâ—thâ—lite Aâ—â—â—â—sticall Popes such as Leo the tenth who called the Gospell a â—â—ble Apostaticall Popes such at those fiftie who as Geâ—â—brard writeth entred in not by the doore but by a posterne gate I reade that 〈…〉 Pontificâ—s videntur laborare vt quantum 〈◊〉 â—â—erunt supientâ—s sancti tantum 〈…〉 the latter Popes seeme to striue they may shew themsâ—lmes as very foolâ—s and 〈◊〉 is the â—ncient Popes stroue to approue their wisedome and holinesse to the world Your 〈◊〉 confesseth that the later popes 〈…〉 de â—ep tooke little care how the world went A pretate veterum de geâ—eraâ—â—runt are growne out of kinde Your Victoria professeth they are priscis illis maltis partibus inâ—eriores farre worse then their first predecessors And in Platina I reade that virtus et integritâ—â— defecit vertue and integritie is decayed in them and in Fasciculus Temporuâ—â— that Sanctitas illos dimisit holinesse hath taken her leaue of them Men of your selues write In Pontificibâ—â— hodie nemo sanctitatem requirit optimi putantur sivel leuiter boni sint vel â—inu mali quam caeteri mortales esse soleant At this day no man lookes for any honestie in a Pope thâ—y are accounted excellent good Popes if they haue but a dram of honestie yea if they surpasse not the wickednesse of other men At this day the papacie is so dangerous that Marcellus the second protested he did not see quomodo qui locum hunc l. tissimum tenent salvari possunt how a Pope can bee saved Your Saint Katharin of Sienna told Gregorie the 11. that in Romina Curia vbi deberet esse Paradisus deliciarum virtutum in veniebat foetorem infernalium vitiorum Whereas she looked to haue found a Paradise of rare vertues in his Court shee found in stead thereof a dunghill covered over with hellish vices the stench whereof shee smelt to Sienna the place of her dwelling an hundred miles off And the Virgine Mary told Saint Briget as some of you say that multi Pontifices sunt in inâ—erâ—â— many Popes are in hell And you know that Maâ—tuans counsell was Viverâ— qui cupitis sanctè discedite Roma Omnia cum licâ—ant non licet esse bonum He that desires to liue honestly let him blesse himselfe from Rome for a man may be there any thing saue honest but honest he cannot bee in any wise Now the question wherein I desire to bee resolved by you is whether you thinke indeed that when Christ prayed for Saint Peters faith hee prayed for the faith of your vnlettered Popes sheepish Popes boy Popes swaggering whore-master Popes bastardly brat Popes whore Pope Necromantical Popes theefe Popes Sodomiticall Popes periured Popes hereticall Popes Atheisticall Popes and Apostaticall Popest For there is no question but Christ obtained alwayes the things which hee prayed for and me thinkes there should be no question but when our Saviour prayed
honour of the Asse whereon Christ rode into Ierusalem seeing he was royally vsed when he rid vpon the Asse 76 You teach that the Crosse of Christ is to be worshipped ratione contactus because it touched the body of Christ Vpon which ground would it not follow thinke you that if the woman who was cured of the bloody issue Luk. 8. were living shee must be worshipped and the multitude too who at the same time thrust him and trode vpon him would it not follow that Iudas who kissed him and the other sonnes of Belial who buffeted him and all the ground whereon he trod both in Aegypt and in Iudea ought to be worshipped in like manner 77 I reade in your bookes that Nothing can enter into heauen which is not purified to the poynt Nothing can stand in Gods sight that hath any blemish of sinne any spot of coruption any remnant of infirmitie And I reade likewise that vpon this ground you maintaine that many mens soules goe to Purgatorie to be purified to the point that afterwards they may haue entrance into heaven Now seeing you confesse that mens bodies sin against God as well as their soules and c that sinne hath wrought in the body great filth and feeblenesse I desire to know why you do not maintaine that mens bodies go to Purgatory to fit them for heaven as well as mens soules Methinkes it should be as vnseemely to see a filthy a feeble a corrupt body as to see a sinfull soule in heaven 78 You tell vs that Purgatory is only for those soules which are not perfectly purged in this life yet you tell vs that many mens soules whose sinnes are forgiven in this life goe to Purgatory Now I would know how these two tales can stand together For as sin defiles the soule so forgiuenesse purgeth it That soule whose sinnes are forgiven is perfectly purged And therefore if your Purgatory be onely for such soules as are not perfectly purged in this life it seemes to me it cannot be for those soules whose sinnes are forgiuen in this life But if you meane to giue me full satisfaction herein you may not mocke mee by distinguishing that in sinne two things are to bee considered viz. culpa et poena the fault and the punishment of the fault labouring to make me beleeue that though the fault be remitted yet the punishment remaining there is matter enough for Purgatory to worke vpon For I would haue you know that I know well it is the fault of sinne and not the punishment of sinne which defiles the soule Omnis poena in quantum poena est iusta est a Deo All punishment considered as punishment is iust and from God And it is absurd to say Punishment is purged with punishment 79 I reade in your bookes that your Pope for de livering of soules 〈◊〉 of Purgatorie prescribes sometimes no more but the saying of a Masse at such an Altar in such a Church or the saying of a Pater noster twice or thrice c. Now I would know with what iustice God can keepe him in such horrible torments as you say are in purgatorie for the want of saying of a Masse or two or three Pater nosters whom in mercy he meant to deliver vpon the saying of a Masse or two or three Pater nosters One of your Iesuites affirmes confidently that Deus esset profectò crudelissimus si propter vnam Orationem Dominicam quae non diceretur animam pro qua fudit sanguinem suum detineret in tantis tormentis God might iustly be reputed cruell if for want of pattering over a Pater Noster hee would keepe any soule for which he shed his blood in such torments as are in purgatorie 80 I reade in your bookes Solum Deum nosse quae sit iusta poenitentia that God onely knowes how long any sinne deserues to be punished in purgatorie though some take vpon them preâ—isely to set downe that every sinne deseruâ—s as many yeares purgatorie tormeuts as there are dayes in seaven yeares viz. 2555. And yet I reade that your Pope grants Indulgences in this manner Qui hoc vel illud fecerit liberabit animam vnam à Purgatoriâ— He that doth this or that shall deliver a soule out of purgatorie Now I would know how your Pope comes to know that soules are so neare the time of their deliverie that the doing of this or that will suffice to make euen for the remainder of their punishiment Or rather whether you be not of my mind that the Pope in granting such Indulgences playes the K. And the people in making reckning of them play the fooles The Iesuite aboue cited disputing the question An Papa vel Episcopi possint animas liberare à Purgatorio whether the Pope or the Bishops haue power to deliver soules out of Purgatorie resolues they haue provided tantum pro illis suffragiorum praescribunt quantum necessarium est vt liberentur sed tamen neque possunt neque debent vti hac forma Qui hoc vel illud fecerit liberabit animam vnam à Purgatorio quia nemo illorum scit quantum debeat poenarum illa anima quae liberanda est vt iudicare posset satis esse illud suffragium quod praecipit ad liberandam illam concluded thus Cum autem hoc ignoret non potest nisi temere adcere Qui fecerit hoe liberabit animam vnam which is in effect as much as I say 81 I reade in your bookes that as in the old Law there was a Treasury to keepe money in for the vse of the poore so now there is in the Church a treasurie to keepe spirituall commodities in for the vse of such who having their sinnes forgiven them are yet liable to great punishments either here or in Purgatorie Which spirituall commodities are raised as you tell vs of the surplussage of Christs sufferings and of the surplussage of other holy persons such as Iob Elias Elizeus Esay Ieremy Ezechiel and other of the prophets the Virgin Mary Iohn Baptist c. For Christ suffered more then hee necded and many holy persons suffered more then their sinne deserved as you say which Ne inanes sine fructu essent left they should be thought to haue beene suffered idly and to no purpose are reserved for the vse aboue said and are to be disposed by your Pope whom you make the one onely Lord Treasurer thereof he by his Indulgences may communicate more or lesse of them to whom hee thinkes good Now in as much as you confesse withall that Christs sufferings are of themselues sufficient to make satisfaction for the temporary punishment of all men as well as for the eternall yet not exhausted I would know why the sufferings of the Saints should bee ioyned to them and whether it bee not absurd to hold that any part of Christs sufferings were inanes sine fructu
idle and to no purpose as holy mens And how it came to passe that such a masse of treasure arising from holy persons in the old Law the Priests of that time could make no vse of it but left it vntouched for your Pope 82 I reade in your bookes that diseases of the body are temporall punishments of sin that your holy mother the Church pardoneth exceeding often and much all or great parts of what punishment temporall soever due or deserved either in this world or in the next Now if your Mother hath power to do so I desire to know why she cureth not by her Pardons the Ague-fits the Strangurie the Stone the Gout wherewithall many of her children her best beloved children her Cardinalls her Popes are oftentimes afflicted 83 I reade in your bookes that your Pope hath power to empty Purgatory at once And if the saying of a Masse or a Pater noster will helpe to emptie it as you haue borne men in hand heretofore that it will I would know how you can excuse your Popes from vnspeakable vncharitablenesse and hard hearttednesse in that themselues say no moe Masses and Pater nosters for Christian soules then they doe nor set moe of their Priests on that worke I doe not doubt but if such commodities would redeeme soules the Carmelites should haue no cause to brag of their priviledge viz That none of them shall lie longer in Purgatory then the Saturday following their death for the Pope might deliver every man the same day he died 84 I reade in your bookes that your Bishops may absolâ—e from blasphemy from heresy from periurie from sorcerie from Sodomitrie from incest from bestiâ—liâ—ie from murther and from such like sinnes but they may not absolue him that strikes a Clergie man That falsifieth the Popes letters That saith Masse in an vnhallowed place That buries an excommunicate person in the Church or Church-yard c. These are Papall cases The absolution from these is reserved to your Pope Now I would know why they should be denied the lesser to whom the greater is granted It is written Rabbini gravius plectendos esse eos aiunt qui contradicunt verbis Sâ—ribarum quà m vâ—rbis Mesuicae legis that the Rabbins say They deserue more grievous punishment who transgresse the ordinances of the Scribes then they who transgresse the ordinances of Moses And doth not this your reserving of Papall ordinances to your Popes hearing suffering ordinary Bishops to dispense with the breaches of Gods ordinances argue your kinship to the Iewish Rabbins 85 They who knew your practises better then I doe haue written Qui gustavit ovum trahitur in carcerem cogiturque de haresi causam dicere qui totam diem Dominicam vacat temulentiae scortis aleae audit bellus homâ— Such as eate an egge on a fasting day are imprisoned by you and called in question vpon suspition of heresie whereas they who spend the whole Lords day in drunkennesse in whoring in dicing are accounted good fellowes Severius punitur quando que Monachus sine â—uculla incedens quà m adulterium aut sacrilegium committens A Monke walking without his cowle is more rigorously dealt withall then if he were guiltie of adulterie or sacriledge And in generall Graviùs plectitur agens contrae vnum Papae decretum quà m delinquens contra divinum praeceteptum et Evangelium He who offends against the Popes law is more severely punished then he who offends against the law and the Gospel And doth not this shew that as the Scribes and Pharises so you make void the commandements of God for your traditions 86 I haue a booke of yours wherein there are many pardons granted vpon the saying of certaine prayers some for scores some for hundred of dayes some for hundreds some for thousands of yeares among which there is one for 1000000 yeares and another promising as many yeares of pardon as there are bodies buried in that Church-yard where the prayer is said which may amount to a numberlesse number though perhaps not to so many as Pope Silvester granted to the Church of S. Iohn Laterans who at the hallowing of it granted so many years of pardon thereto as there fell drops of water that day albeit neuer 〈…〉 raine then fell that day Now I would know of you why any man should trouble himselfe with saying of those prayers which haue petty pardons of dayes or some hundreds of years assigned them Methinkes it were enough to say that prayer which hath to 1000000 yeares of pardon and the other Church-yard prayer which comâ— to a nemoscit and to let the rest sleepe in the decke 87 You reach that Auricular confession is necessary to the end that your Priests having power to binde and loose to remit sinnes and to retaine them may the better know whom they should binde whom they should loose whose sinnes they should remit whose sinnes they should retaine And indeed it is plaine by Scripture that Priests as you call them haue equall power to binde and to loose to remit sinnes and to retaine them But this is it that I marvaile at and where in I desire to be satisfied by you why if confession bee so necessarie for the two foresaid ends we seldome or never â—eare of any who come to be confessed whatsoever their sinnes are who are bound by your priests whose sinnes are retained but that all 〈◊〉 any loosed all get absolutioÌ„ 88 You teach that the workes whereby you do make satisfaction to God are poenâ— punishments and withall you reach That prayer is one of those workes And doth it not thereupon follow that you holdâ—â— a punishment to pray Againe if by praying to God a man may make satisfaction why may not a man by praying his creditour to be good vnto him satisfie his creditour But if Creditours will not be so satisfied what reason haue you to thinke that God will be so satisfied 89 You teach thaâ— innummerable sinnes are veniall that is pardonable of their owne nature such as wee need not make confession of such as for which a man deserues not to bee called a sinner such as make no breach of friendshippe betweene God and vs such as God according to some of your Doctors is not displeased with such as may be pardoned in this life by a knock on the breast by the Bishops blessing by the holy water sprinkle by saying a Pater noster c. And yet you tell vs that if these sinnes be not pardoned in this life the delinquents shall goe to Purgatorie where the paine is so intollerable that a good fellow who had lyen there thirtie yeares having it in his choise whether he would lye there one day longer or returne to the earth and bee bound for an hundred yeares together to walke vpon sharpe iron nailes which should
As the Church beleeved And being asked how the Church beleeved replied As hee beleeved Vouchsafing no other answere but I beleeue as the Church beleeues and the Church beleeues as I beleeue Now if this be true is it not true also that Laico-papismus nihil aliud est quà m merus idiotismus The Divinity of Lay-papists is nothing else but foolerie Certainly Lactantius laughed at them as fooles who being asked a reason of that which they beleeved could giue none but rested in their forefathers iudgements quòd illi sapientes fuerint illi probaverint illi sciverint quod esset optimum because forsooth they were very wise they approoved of that which they held they knew what was best to be holden concluding that such did seipsâ—s sensibus spoliare ratione abdicare shew themselues idiots 97 It is written by the Secular Priests that when Sixtus 5. conventing the Generall of the Iesuites before him demanded why he and his Order called themselues Iesuites and receiving answer that they did not call themselues so but Clerkes only of the societie of Iesus and that the Pope replying said But why should you appropriate vnto your selues to bee of the societie of Iesus more then other Christians are of whom in generall the Apostle saith Vocati sumus in societatem Filij eius We are called into the societie of Iesus The Iesuites Generall made hereto no replication Now my desire is you would supply what was wanting in the Generall of the Iesuites for me thinkes the Popes answer doth convince the Iesuites to bee as faultie in raking vpon them in speciall to be of the society of Iesus as if they had taken vpon them to be named Iesuites of Iesus Which was held altogether vnlawfull in former as well as in these later times For nuns dicimur Christiani à Christo in Paradiso appellabimur Iesuani à Iesu We are here on earth called Christians of Christ whereas in heaven we shall be called Iesuites of Iesus saith Bernardinus de Busti And Ratio quare dicimur Christiani à Christo non à Iesu Iesuani est quia rem signatam hoc nomine Christus scilicet vnctionem nobis communicavit sed rem signatam nomine Iesu non communicavit nobis Interpretatur enim Salvator cuius effectus viz. salvare ipsi soli convenit Ipse enim vt dicitur in Evangelio Salvum faciet populum suum c ac si diceret ipse solus non alius The reason why here we are called Christians of Christ and not Iesuites of Iesus is this saith Lindwood Christ hath communicated to vs what is signified by his name Christ viz. vnction but hee hath not communicated vnto vs what is signified by his name Iesus for Iesus signifieth a Saviour and it is his propertie to saue and no mans else as the Scripture witnesseth 98 It is written that the whole Order of your Humble Friers were put downe in an instant by Piâ—s 5. Anno 1570. for that some of them would haue murthered Cardinall Borrhomaens Aud all the Frier Minorites were banished out of Apulia by Fredericke 2. for that they perswaded the people to put in execution the Popes commandement And the whole Order of the Templaries for suspition of impietie were spoiled of all they had by Clement 5. approouement Now I would know if you and your fellowes had bin so served for your Powder-plot what reason you could haue rendered against such procceeding with you seeing it is an old said saw Pares culpa pares poena They who sin alike ought to be punished alike 99 Our noble King reports that his Mother sent word to the Arch-bishop 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 Bellarm. answers Non est credibile eam caeremoniaÌ„ 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 salivam Presbyteri in os infantuli inspui It is not true that the Priests spittle vsed in baptisme is put into the childs mouth Yet wee reade in Guide de mome Rocherij who lived 250 yeares ago that Sacerdos mittit digitum in aures eius baptizandi ponit de salive in ore eius signat quòd baptizandus debet habere aures apertas ad audien duÌ„ verba Dei documenta fidei postio salivae in ore signat quòd debet esse promptus ad respondendum loquendum de fide quia loquutio fit mediante saliua The Priest puts his finger into the eares of him who comes to bee 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 helpes speech Now good Sir Priest tell mee 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 100 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 reservatum nam vsque ad hanc diem Ecclesia Compostellana habeâ— suos Cardinales That is not true which our King writes for the Church at Compostella hath her Cardinalls to this day Yet we reade in Moscoâ—iâ—s Vicar generall to the Archbishop of Bononia that Pius 5. in suo diplomate Anno 1568 penitus hoc nomen in omnibus alijs Ecclesiis praeterquam in Romana extinxit folummodò Cardinalis nomen competere voluit Cardinalibus S. R. P. à Papacreatis Pius 5. by his Bull 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 Cardinalls of the Church of Rome shall be called Cardinalls And doth not this argue your Cardinall an audacious Prelate 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 101 Cardinall Bellarmine affirmes Nefac apud eos Protestantes quenquam creari 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 apudeos Protestantes continent No man neither of the Clergie nor of the Laiâ—ie among Protestants liues continently that is
man cannot keepe the whole Law the Apostle in this Epistle stands guiltie of this heresie for speaking in the person of a iustified man To will is present with me saith he but I finde no meanes to performe that which is good for I doe not the good thing which I would but the evill which I would not that doe I. Ninthly whereas you teach that good workes be meritorious even so meritorious that the ioyes of heaven are a thing equally and iustly answering to the time and weight of our workes the Apostle in this Epistle teacheth that the afflictions of this present time are not worthy of the glory which shall bee shewed vnto vâ— Tenthly whereas you crie out against the certaintie of faith calling it an vnhappie securitie presumption and a faithlesse perswasion the Apostle in this Epistle commends the faith that is free from doubting professing that he was assured Neither life nor death nor any creature was able to separate him from the loue of God which is in Christ Iesus our Lord. Eleventhly whereas you teach that Christ is vpon every of your Altars the Apostle in this Epistle teacheth that since his rising he is at the right hand of God Twelfthly wheras you teach that workes done before iustification deserue of congruitie at Gods hands the grace of iustification the Apostle in this Epistle teacheth flat contrary saying The wisdome of the flesh that is a man vniustified cannot please God Thirteenthly whereas you teach that every creature must be subiect to the Pope that the Pope is subiect to none the Apostle in this Epistle exhorteth euery creature to be subiect to the higher powers meaning by the higher powers as the circumstances shew the civill Magistrates and not the Pope Fourteenthly whereas you teach that the Clergie is and ought to bee free from whatsoever impositions of the civill Magistrate and that by the lawes of God and man the Apostle in this Epistle perswades every Creature the Clergie as well as the Laitie to pay tribute custome to the civill Magistrate Fifteenthly whereas you teach that inferiours must doe whatsoever superiours command them though it be against their consciences vnlesse they haue plain reason for their refusall the Apostle in this Epistle requires that men be fully perswaded in their mindes of the lawfulnesse of that which they doe meaning they should not onely forbeare the doing of that which went against their consciences but whereof they doubted in their iudgements Lastly whereas you teach that some actions onely of the Infidells are sinnes the Apostle in this Epistle affirmes that all the actions of the Infidells are sinnes saying Whatsoever is not of faith is sinne 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 hee writ to the Romanes spake nothing of the principall points of your now-faith but many things for vs and against you Your Cardinall Hosius to proue satisfaction alledgeth these as the words of Saint Paul Rom. 6. Exhibeamus membra nostra servire institiae in satisfactione Let vs exhibite our members to serue iustice vnto satisfaction And your Doctor Harding for proofe of the same point alledgeth these as the words of S. Paul 2 Cor. 7. Let vs cleanse our selues from all filthinesse of the flesh and spirit making perfect our satisfaction in the feare of God Both of them putting the word satisfaction in place of the word sanctification vsed by the Apostle Was there any great sanctitie shewed by them in this or rather are they not bound to make satisfaction vnto the Apostle for this their bad dealing thinke you Your Bishop Gardiner some say to proue the carnall presence which you maintaine against the truth and vs alledgeth these as the words of the 110. Psalme Escam se dedit timentibus cum He gaue himselfe for meare to them that feared him Was â— ere any feare of God in your Bishop to adde the word se himselfe of himselfe to the text thinke you Your Cardinall Bellarmine to proue that holy things may be religiously worshipped alledgeth thâ—se as the words of God Exod. 12. 16. Dies prima eri sancta septima eadem religione venerabilis The first day shall be holy and the seventh day with liâ—â—e religion shall be venerable descanting vpon them thus Hic vides pro eodem acâ—ipi rem sanctam religiose venerabitem yet the word religiose is not in the text but the word festiustate Now I pray you was it not irreligiously done of your Cardinall to chop into the Text the word religiously falsly Your Bernaltus a Priest of Constance writing in defence of Gregory 7. his prohibition of Priests mariage affirmes that S. Peter commanded even the Laitie 1. Pet. 3. vt parcant vxoribus suis ne impediantur orationes earum that they should forbeare companying with their wiues lest their prayers should be interrupted whereas in Saint Peter there are no such wordes as vt parcant vxoribus they should forbeare companying with their wiues Did not this Priest of yours deserue to be accompanyed with whores who forged this Text to proue that a man may not keepe company with his wife Your Cardinall Hosius and your Bishop Canus in way of prooving that wee may beleeue in Saints alledge the words of Saint Paul to Philemon Gratias agâ— Deo meo audiens fidem quam habes in Dominâ— nostro in omnes Sanctes I giue thanks to my God hearing of the faith which thou hast in the Lord Iesus and in all Saints leaving out the word charitatem loue or charitie which the Apostle coupled with the word fidem faith meaning loue or charitie should be referred to the Saints as the obiect of it and the word faith to the Lord Iesus as his obiect Was there any loue or charitie in these towards the Apostle who suppressed the mention of that loue towards the Saints which he commended in Philemon or is it safe I do not say to beleeue in but to beleeue such saints as these who cite the Scriptures so divel-like leaving out as the divel did Math. 4. what made against him Your pope Leo 10. affirmed in the Councell of Lateran that Christ ordained Peter and Peters successors to be his Vicars who by the testimonie of the booke of Kings must needes be so obeyed that he who obeys them not must dye the death In what booke of Kings I pray you find you this for there is no such testimonie in those bookes of the Kings which are in my Bible Your Cardinall Bellarmine to returne to him againe in way of prooving Purgatorie alledgeth these as the words of the Prophet Esa Chap. 4. 4. Purgabit Dominus sordes filiorum filiarum Sion sanguinem emundabit de medio eorum spiritu iudicij combustionis
was so evill conceited of the Romanes that they should write Vbi Romani ibi vitia where Romanes come there is roguerie enough Onely since I haue heard or rather read so much in others And therefore if your Logicke be good I cannot report these things hee who though I told them should say I did report them should say a manifest vntruth But if this be a grosse conceit as doubtlesse it is you must acknowledge you did me wrong yea your selfe wrong in charging me with vntruth for saying Our Noble King reporteth c. though he knew not at the time of his Baptisme what Message she sent to any man c. for therin you belied me and bewrayed much weaknesse in arguing But perhaps you haue quit your selfe better in proving the second vntruth wherwithall you charge me Truly never a whit for you gather the vntruth wherewith you charge me from those words wherin I report from our Noble King That his Mother forbad the vse of spittle in Baptisme and your onely reason to convince me of vntruth therein is for that as you say it is incredible the Catholicke Queen would forbid the Ceremonie of spittle which holy Church vseth Which answer first presupposeth that he is chargeable with vntruth who reports any vntruth from another else how can I bee charged with vntruth who am the reporter onely from another man what was said Secondly this presupposeth that holy Church vseth to put spittle into their mouthes who are baptized else why should the practise of holy Church bee mentioned to proue that a Catholicke Queene would not forbid such a Ceremonie But these are false suppositions for which concerns the first That every man is not chargeable with vntruth who reports an vntruth it is plaine by Scripture wherein many vntruths are truly reported As for example Gen. 37. 33 Moses truly reports that Iacob said A wicked beast had devoured his sonne Ioseph though indeed it was vntrue that a wicked beast had devoured Ioseph Secondly that holy Church your holy Church vseth not to put spittle into their mouthes who are to bee baptized all your bookes which speake of the Ceremonies vsed in Baptisme at this day generally doe witnesse but especially your Cardinall Bellarmine for he saith expressely that solùm aures nares salivâ tanguntur the eares and nostrills onely are touched with spittle in Baptisme Neither hee nor any other writer in this age knew of any spittle which was put into the mouthes of such as were to be baptized And therefore the second vntruth which you would fasten on me returnes vpon your selfe accompanied with Arguments proceeding from a little head And so will the third vntruth wherewithall you charge me returne likewise for it consists in this that I say Our noble King reports his Mother said shee would not haue a pockie Priest to spit in her childes mouth Which as you say but proue not is doubtlesse a wicked lie For to suppose it were a wicked lie which I beleeue not what is that to me It is true I say Our noble King reports it If there were an vntruth in it yet I should be innocent of it But why Sir Masse-priest are you so confident that it is doubtlesse a wicked lie she called him a pockie Priest I hope you doubt not but that your Church notwithstanding her holinesse hath had many pockie Priests and perhaps she knew more by him then either you or I Sure I am that his Maiesties grandfather who as some of you say was a Catholike hanged him within a few yeares after for an arrant Traytor And if an arrant Traytor why not a pockie Priest And if hee being a Catholike hanged him why might not she though a Catholike call him pockie Priest The fourth vntruth wherewithall you charge me is That I say our noble King reports his Mother said the Priest spitteth in the childes mouth for shee could not say so and conâ—equently would not say so say you whereof you giue this reason viz. That the spittle is not spit into the childes mouth but is gently put into the childes mouth with the Priests finger In this Sir Priest you shew your selfe a young Priest and one of little skill in your Pontificalls and of small practise in your profession for at this day and in those Countreys there is no spittle put into any childs mouth by any manner of way as before I noted though if it vvere as you say my credit is no vvay tainted by this for I onely relate it as from our King in vvhose booke you may finde it Here by the way you take occasion to tell how your holie Church vseth this Ceremonie by Imitation of Christs example putting spittle and dust vpon a blind mans eyes and putting his finger into the eares and touching the tongue of a deafe and dumbe man whom he cured Which note you might more honestly haue passed by then made considering it bewrayeth a great deale of foolerie in your holy Church For is it not foolerie to vse your spittle in baptizing because our Saviour Christ with his spittle made a kind of clay by which hee miraculously cured a man that was blind Is it not foolerie to touch with your spittle the eares and nostrills of such as are to bee baptized because our Saviour Christ touched the eares and the tongue of one whom he cured of deafnesse and dumbnesse with his spittle Is your spittle answerable to his spittle Is there any wisdome in applying that to spirituall vses which he applyed onely to corporall to doe that ordinarily which he did onely once extraordinarily to doe that to every one which he did to one onelie To omit that notwithstanding your shew of imitating him you neither vse Clay in Baptisme nor touch the tongue of the baptized as he touched the tongue of the dumbe Methinkes this your imitation is Apish certainlie you haue no warrant for it from antiquitie the holie primitiue Church knew no such Ceremonie in Baptisme Wherefore I subscribe to him who said Your spittle is fitter for the Spittle then for the Church And let this serue for answere vnto the first fower vntruthes which you thought you did see but did not see in the first words of my first obiection as you call it To the foure former vntruthes you say I haue added three more against Bellarmine The first whereof is that I vntrulie translate his wordes making him say thus It is not true that the Priests spittle vsed in Baptisme is put into the childes mouth Whereas he saith no more in true English then It is not true the Priests spittle is spit into the Childes mouth But this is one of your fooleries and no vntruth of mine My translation of his wordes is answerable to his meaning for he fansied no difference betweene spitting in and putting in of spittle Hee knew no vse of spittle for any part but for eares and Nostrills Solùm aures nares salivâ tanguntur