Scriptures though truly Catholikly translated may not indifferently be read of all men no not of any other then such as haue expresse licence thereunto 4 That the holy Scripture even where it seemes most plaine is yet so hard and obscure that it stands in need of a set Interpreter who may open vnto vs the meaning of it 5 That it is lawfull to make an image of God the Father 6 That Latria may be given to â—mages 7 That there are seven Sacraments neither mo nor fewer 8 That the Communion cannot with any reason be called the Lords Supper 9 That it is vnlawfull for the common people to communicate in both kinds 10 That it is vnlawfull for the common people to receiue the CoÌ„munion with their hands 11 That a woman may baptize 12 That on a fasting day a man may eat at noon yea at eleven or ten of the clock before noone 13 That on a fasting day besides a noon 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-meat and three or foure ounces of bread withall 14 That all such are exempted from fastings as are vnder 21 yeares of age and aboue 60 all that are sicke or sore all women with child all that giue suâ—â—e all beggars that goe from doore to doore all Mâ—ons â—arriers Wrights Carters Husbandmen and almost all Handicrafts men 15 That a Priest sinnes more grievously if he marrie then if he play the fornicatour abroad or keepe a whore at home 16 That a man who hath vowed chastitie is not guiltie of breaking his vow by whoring but onely by marrying 17 That a man may vow to go on pilgrimage to Ierusalem without his wiues consent and performe his vow 18. That the name of Pope is to bee appropriate to the Bishop of Rome onely 19 That the Bishop of Rome onely is by right to be called Vniversall 20 That the Rome Church is the Ladie of all Churches 21 That the Church of Rome is the Mother of all Churches 22 That the Church of Rome fundata est à solo Demino was founded by Christ onely 23 That out of the Church of Rome there is no salvation 24 That without your Popes leaue no man may preach to the Heathen 25 That none may discutere de fide determine a point of faith but your Pope 26 That the Princes of the world must kisse your Popes feete but no other Bishops 27 That a notorious offender may be absolved from his fault before any penance bee performed by him or so much as enioyned on him 28 That if a poore womans Hen be sicke or lost she may procure a Masse to be said for her 29 That the Popes or Bishops blessing will purge a man from veniall sinnes 30 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 a thousand yeares after Christ of whom you learned them no not one of them if you can shew your skill if you cannot confesse your impudencie 11â— You â—rag much of the vnity that is among you You would make all the world beleeue that Nunc omnes Catholici toto orbe dispersi de omnibus dogmatibus â—idelidem sentiunt All Catholickes dispersed through out the whole world are of one opinion in matters of faith That Whosoever they be or in what place or region soever they remaine in all the world if they bee Catholickes or Papists they haue all one saith one heart and one soule But if this be true I desire to know how it came to passe that Iacobus Aâ—â—â—ain a Doctor of Paris writ against Cardinall Caieâ—an why Soto the Spaniard writ against Ferus and Medina a Spaniard in defence of Ferus against Soto Why Guliâ—mius Occham our countrey-man writ against Pope Iohn 22 Why Nicolas de Tadisco best knowne by the name of Abbat Panermitan writ a booke pro Concilio Basilien si in defence of the Councell at Basill 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 Grande vallis another and why Iodochus Clychtoveâ—s writ against Grande vallis and Fisher against Clyctovens Why Alexander Carerius an Italian writ a booke de potestate Ro. Pont. adversus impios politicos meaning such as Bellarmine Why Turrian writ against Pighius Why Ecchiusâ—alled â—alled upon Taulorul Why Catharin writ against 〈◊〉 Why Soto writ against Catharin Why Didicus Castillns writ against Iansenius Why your Seminaries writ so many biâ—ing bookes against the Iesuites and the Iesuites so many biting bookes against your Seminaries Proceeded these bookes from men of one faith one heart and one soule Or will you deny that they who writ them were Catholicks Or that the matters about which they contended were matters of faith or bordering therevpon The men run vnder the name of Catholickes in all your bookes And if the poynts about which they contended doe not concerne faith why are they so earnest in censuring one another as for example why doth Archbishop Catharin charge Cardinall Caietan with such opinions touching the Epistle to the Hebrewes qua pijs auribus horribilia as are horrible to be heard and with such opinions concerning the Sacraments qua nova foeda â—mnino Catholic iâ— auribus absoâ—a 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 wines as are prophanissiunâ— most profane and with one opinion touching mariage betweene persons of different Religion which is implum irrationabâ—â—e both wicked and vnreasonable and with another touching the Resurrection which is irrationabilis contra Scripturam in digna vs cadat in mentem Christianam an vnreasonable opinion contrary to Scripture and vnworthy of any Christian and with other expositions of Scripture Qua nouum infandum dogma introducunt multa falsa incredibilia whereon followes one new and grand paradox besides many lesser falsities and incredulâ—ties Yea why doth Catharin charge Caâ—â—â—an with words touching the Godhead of Christ quaeâ—aniâ—elfe â—â—orribilia omnium sententiâ detestanda which are apparently horrible and by common consent to be detested and with another opinion of which he saith thus Hanc ego procul dubio vt haereticam detestabilem toto spiritu pronuncio I doe with open mouth proclaime that this opinion is hereticall and detestable Againe if there bee such vnitie among you as you brag of why forbid you Masâ—as Commentaries vpon Iosua Didacus Stella his Commentaries vpon Luke Ferus Commentaries vpon Mathew and Iohn Claudus Espencaeus his Commentaries vpon Titus Iameâ— Faber his Commentaries vpon the Evangelists and S.
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
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
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
he may aperire et claudere ianuas regni coelestis quibus voluerit open the gates of heaven to whom he list and shut out of heaven whom he list so he may auferre et conferre regna quaecunque quibuslibet take the Crowne from any Kings head and set it on an other mans head at his pleasure If an Emperour or King be haereticus vel schismaticus vel fautor vel receptator vel defensor Hereticorum vel Schismaticorum an Heretike or Schismatike or favourer of Heretikes or Schismatikes If an Emperour or King be a Tyrant and tenens Regnum contra formam iuris et mentem Papae dicitur Tyrannus He who holds his Kingdome contrary to the Popes Law and the Popes liking is a Tyrant If an Emperour or King be a sacrilegious person that is such a one as goeth about to infringe the liberties immunities and priviledges of the Church either by laying hands vpon Ecclesiasticall persons or their goods or taking vnto himselfe Ecclesiastica iura to be governour next vnder Christ of those particular Churches which are within his territories If they despise Claves Ecclesiae the Popes Suspensions Interdictions Excommunications If they forbid Episcopos et Clericos suo officio fungi popish Bishops or Priest to say Masse If they doe homines excellentes sine causa perimere hang priests who come into their Kingdoms steal the hearts of the people vnto the Pope If they doe banish popish priests out of their Dominions If they dissolue Societates aut Congregationes ad sanctè honestè â— vivendum that is Monasteries and Nunries If they oppresse or grieue populos sibi subiectos their Subiects If they governe their Kingdomes negligenter ignavè ineptè et inutiliter carelesly and vnprofitably If Leges contra Ecclesiae libertatem aut permittant aut condant they either make any law against the liberty of the Church or suffer any such Law made by some of their predecessors to stand in force If they commit any sin and will not be admonished by your booke learning they are but gone men they haue forfeited their estates into your Popes hands yea though there be no fault in them yet for publicum bonum if it tend to the Popes profit hee may vncrowne them and bestow all they haue vpon such who had no title in the world to any part thereof before the Pope gaue them all And doth not this argue that Kings by your learning are worse then Copy-holders 8 You dubbe vs with the name of Hereticke affirming that we most certainly are Heretikes and to be detested as Heretickes Yea you say Whosoever is a Protestant not so much as in any one point x he is therefore a damnable Heretike You I â—orbid your Bishops your Archbishops your Patriarkes your Cardinall except they be Inquisitors or Commissioners appointed by your Pope to sit vpon heresie the reading yea the keeping of any of our bookes You cannot abide that one good word should bee spoken of vs For Epitheta honorisâ—â—a omnia in laudem haereticorum deleantur Let all honourable Epithites and whatsoeuer else in praise of Heretickes be blotted out say you If Vlrichus Hutten a Protestant be commended for Eques Germaniae doctissimus Poeta laudatissimus A learned Knight and excellent Poet. If Frederike Dnke of Saxony a Protestant be termed illustrissimus saepientissimus Christianissimus Princeps an illustrious wise and Christian Prince If our Edward the sixth be found praised as admirandae indoliâ— adolescens a Prince of admirable towardlinesse there shall deleatur be set vpon the places in the next Impressions such commendations must be put out Yea you cannot finde in your hearts that our bare names should bee remaining in any bookes vnlesse we be named per ignominiam et contemptum with reproch and shame And such is your further hatred to our Princes that you forbid the reprinting of such Dedicatory Epistles as learned men haue prefixed before their bookes for the eternizing of the memory of our Princes witnesse hereof your note of detrahatur reijciatur deleatur set vpon three severall Epistles written by Hadrianus Iunius and Iohannes Serarius to our laâ—ee famous Soveraines Queene Elizaheth and King Iames. And so farre are you from approving of the keeping of a picture either of Prince or people that you account it though it be kept in a Closet a great presumption that the keeper thereof smells of heresie And such is your burning charity towards vs all that you are not ashamed to professe Certe pâ—riculosiùs est cum Hereticis quam eum Samaritanis quam cum Gentibus aut Mahumetan is agere It is vndoubtedly more dangerous to haue any thing to doe with vs then either with the Samaritan or the Heathen or with the Mahumetans And that Nunc qui verè Catholici sunt maiori odio Calvinistas caterosque omnes Haeriticos quà m Gentiles prosequnntur They who are thorow Catholikes at this day doe more deadly hate Calvinists and all other Heretikes then the Heathenish people Yea you are not afraid to adjudge vs all to the boâ—omlesse pit of Hell For certaine it is that whosoever in this new faith and service hath ended his life is in Hell most certainly saith Bristow And Fieri nequit ut Lutheranus moriens salvetur Geheunam evadat et aeternis ignibus eripiatur si mentior damner ipse cum Lucifero Let me be damned in Hell with the Divell if any Lutheran be saved if any Lutheran escape Hell saith Costerus And haue we not great cause to loue you 9 Ipse iure priuatos esse haereticos omni debito fidelitatis dominij obligationis obsequij quo illis quicunque tenebantur astricti That heretickes are depriued by law of all fidelitie authoritie bond and seruice which any man owes them is currant doctrine among you Children and seruants and subiects to heretickes owe no duty to their parents masters or Soueraines Per haeresin patris efficiuntur filij sui iuris if parents fall into heresie their children are left to their owne discretion saith Symâ—ncha The parents that become Heretikes loose the superiority and dominion they haue by law or nature over their owne children saith Allen. Domino civili quod in servum dominus habet privatur Haereticus saith Symancha The very bond-slane which is another kind no lesse bound to his Lord and Master then the Subject to his Soveraine may depart and refuse to obey his Master if he become an Heretike yea ipso facto he is made free saith Allen. Dominio politico quod habent Reges et Principes in suos subditos et vasallos privati sunt Haeretici saith Symancha Let no man mervaile that in case of heresie the Soveraine looseth his superioritie and right over his people and Kingdome saith Allen. Popish wiues need
for Saint Peters faith that it should not faile by the name of faith he meant a liuely Christian faith which workes by loue and which embraceth the promises of the mercie of God which whosoever hath hath assurance of eternall life and if so how is it credible that he prayed for all these 29 Your Sixtus 5. caused you vulgar Latine to be corrected and printed at Rome in the yeare 1590. The paines hee tooke therein as it seemeth was wonderfull For not withstanding all other his papall businesse hee read over every word of the Bible before it was printed and after too correcting with his owne hands the 〈◊〉 of the print Then hee published it and printed his Bâ—â—l before it in stead of a Preâ—ace signifying therein that his good will and pleasure waâ— that this onely should goe for Authenticall and that 〈…〉 impressionâ— in time to come should be 〈…〉 to it without any change without taking away or adding so much as a letter and that all former impressions yea and Manuscripts differing from this should bee of no credit and all this he required vpon paine of the greater excommunication Yet after the death of Vrban 7. Greg. 14. and Innocent 9. successours of Sixtâ— 5. comes Clemens 8. and hee sets out another Bible differing much from that of Sixtus in many materiall poynts avowing that this Edition of his is doubtlesse better then any Edition whatsoever heretofore imprinted Now that which I desire to know of you is whether Sixtus erred in commending his Bible or Clemens in commending his Bible or both of them in their severall commendations for I thinke you will not say commending bookes so different they both spake truth 30 Sir Priest is not this of Athanasius good Divinity Filius à Patre soloest nec factus neâ— creatuâ— The Son is of the Father alone not made nor câ—eated If so then I pray you tell mee how without blasphemy you can say Sacerdos est creator sui Creatâ—ris A Priest is the creator of his Creator meaning Christ the Sonne of God 31 Againe if it be currant Divinity which the same Athanaâ—ius delivers Christus Deus ex substantia Patris homoex substantia matris Christ is of the substance of his Father as he is God and of the substaÌ„ce of his mother as he is man Tell me where the witt of your Iohn 22. was when he said Rex fit ex pane The King meaning Christ the King of heaven is made bread And why you are not ashamed to retaine in your Canon Law these words Corpus Christi saâ—guiâ— expanis vini substantia efficitur The body and bloud of Christ is made of the substance of bread and wine 32 If it be true which Austin saith that God is nusquam inclusus penned in in no place and that the great Clyclops when Vlysses told him that the wine which he had in a bottle was the god Bacchus did not without cause in a wonderment reply what A god in a Bottle I pray you tell me why you pen vp your Sacrament which you acknowledge for your God in a pixt or in a boxe Of a bee in a boxe I haue heard much by many but of a god in a boxe I neuer heard but by papists 33. If it be euident that they are no gods whose priests keepe their Temples with dores and with lockes and with harres â—est their gods should bee spoiled by robbers as Baruch saith in his 6. Chapter which goes for Canonicall Scripture with you If they who cannot deâ—end themselues from theeâ—es and robbers deserue not to be reputed gods as the same Author saith If Chrisostome iustly derided Laban when he said O excellentem insipientiam Tâ—les sunt dij tui vt quis eoâ— furari possit Non erubescis â—â—cere Quare furatus es deos â—eos O notable fooleâ—rie Are thy gods such gods as may be stolne Art thou not ashamed to say Why hast thou stolne my gods Why should not you and your fellowes sir priest be whoopt at for holding the Sacrament to bee God which for feare of stealing you would not haue hung ouer the high Alter vnder a Canopâ—â— but reserued in a surer place vnder locke and key 34. If it bee euident that they be no gods which cannot be preserued from rust and wormes which feele not when things which creepe out of the earth eaâ— them as it seemes by Baruch before mentioned seeing it is the generall doctrine of your Church That wormes may breed in your Sacrament that bruite beasts hogs dogs mice choughs c. may eat 〈◊〉 Are not you singular oâ—-caps to hold the Sacrament for your Lord and your God 35 Ecuqem â—â—m amentem esse putes qui illud quo vâ—â—catur deum credat esse Thinkest thou there is any man so mad that holds that for his god whereof he eates saith Cotta Quomodo quis sanae mentis deum nuncuparit id quod vero Deo oblatum tandem ipse comedit How can any man of reason thinke that to be god which hee offereth in sacrifice to the true God and afterwards eates thereof himselfe saith Theodoret. And if this be true doe not you deserue to be sent to Bedlem for eating the Sacrament which you call your Lord and your God Auerroes they say professed that he had travailed a great part of the world and that hee had seene many men of different Religions and yet hee found not any Christiana deteriorem aut tam fatuam worse or foolisher then the popish Christian Quia Deum suum qâ—eâ— coâ—une dentibue devorabant because they tare him with their teeth whom they worshipped for their god 36 The God of right beleeving Christians is life it selfe and giues life to others even everlasting life to them who eate him as the Scriptures speake of eating him But your God is such a God and your fashion of eating such an eating as that a man by eating your God after your fashion may easily be poysoned And I pray you then how can your God bee reputed the God of right beleeving Christians That a man maybe poysoned by eating your God that is the Sacrament after your fashion it is plaine by diverse examples For Victor 3. one of your popes Fuit extinctus per venenum in calicem missum was killed with poyson in the chalice saith Polonâ—â— and others Henricus Archiep. Eboracâ—â—s cum diuine celebraret mysteria hausto in ipso calice vt aiunt veâ—eno obijt Henrie Archbishop of Yorke died as they say of poyson by drinking of the Chalice when he administred the Sacrament saith Mathew Paris Henricus 7. Imperator intoxicatus fuit sumendo Eucharistiam Henrie 7. Emperour of Rome was poysoned in receiuing the Sacrament saith Fasciculus Temporum Nuper Prior noster misericordia Venetijs veneno in calice sublatus fuit Of
late a prior of ours in Venice was kild with poyson put into the Chalice saith Iohn Baptista Leo Embassadour to the Duke of Vrbinus 37. A Synod of your Bishops in Italy decreed That when the true flesh of Christ and his true blood appeare at the celebration of the Sacrament in their proper kind both the flesh and the 〈◊〉 should be 〈◊〉 in the midst of the Altar for speciall relikes Now I would know of you Sir priest what reason you haue to make a relike of your god Is it not enough for you to reserue Relikes of Sainte but you must reserue Relikes of god the sanctifier of Saints yea God himselfe for a relique 38. I read that you prescribe Si musca vel arenea cadat in calicem post consecrutâ—â—nem c. If either flie or spider fall into the Chalice after the words of consecration so that there be feare of poysoning or prouocation to vomit the priest shall take sanguinem illum igne combur at cum alique stupa vel pâ—mo lineo in ipso madefacto that blood and burne it by the helpe of some tow or linnen rods dipped in it Now whether it be poysoned or not poysoned whether it be such as will prouoke vomit or not prouoke vomit as long as the species remaines it is your God And how then can you cleare your selues from burning of your God 39. I read you teach that in your Masse Christ is truly and properly sacrificed by you and withall I read you teach that whatsoeuer is truly and properly sacrificed if it be a liue thing it is killed Now I would gladly know of you if this be thus how you can excuse your selues from killing of Christ for Christ whom you sacrifice truly and properly as you say is a liue thing 40. I read you teach Perconsecrationem fit vt Christi corpus vere visibiliter adsiâ— super mensam that by consecration Christs body and blood is truly and visibly vpon the Altar Visibly not meerly in regard of the spâ—cies vnder which they lie but simply and properly yet I neuer met with papist hitherto who durst venture his credit that if his consecrate host was shuffled with vnconsecrate hosts or his consecrated chalice set among vnconsecrated chalices he was able by sight to discerne which was his God Dare you Sir priest venture a booke offixe pence price that your sight will serue you better 41 Your Rhemists tell vs wheresoeuer Christs person is there it ought to be adored of men and Angells And vpon that ground I thinke you imagining that he is in the Priests hands at the elevation in the Masse and in the Pixe which is carried by the Priest when he goes to visite the sicke you bow or fall downe vpon your knees adoring him Now I would gladly know why you bow not or fall not downe vpon your knees before every Communicant vpon his receiving of the Sacrament seeing according to your doctrine every of them receiues his maker he is in every of their bellies 42 I am told you teach that there is no Transubstantiation except he be a Priest who consecrates and haue an intent to consecrate Yea I am told that some of you teach that to Transubstantiation Non solumre quiritur intentio consecrantis sed etiam intentio istud Sacramentum instituentis It is not onely requisite that the Priest haue an intent to consecrate but that Christ haue an intent also that hee shall consecrate Now seeing it is confessed by divers of you that some haue taken vpon them the name of Priests who were none some being Priests haue vsed the word of consecration without intent to consecrate and osometimes Christ is not disposed the Priest should consecrate though he speake the words and purposeth to consecrate I would know how any Papist can possibly know when any of your hosts are transubstantiated and when hee may safely adore it Because except there be Transubstantiation he committeth Idolatry in adoring adoring bread and wine the creatures in stead of the Creator 43 Iram Iudicis placare nescit oblatio nisi ex munditia placeat offerentis ideirco non Abel ex muneribus sed ex Abel munera oblata placuerunt prius namque ad eum legitur Dominus respexisse qui dabat quà m ad illa quae dabat No sacrifice is acceptable to God except the sacrificer be acceptable and therefore it is that God had not respect to Abel because of his offerings but hee had respect to the offerings because of Abel for it is written that God first respected the giuer before hee respected the gift saith Saint Gregory And if this be true I would know how you can auoide the acknowledgement of this paradoxe viz. That God is better pleased with your Masse-priest then with his Christ or rather this That God respects his Christ for your Prists sake and not your Priest for his Christs sake seeing your Masse-priests are the sacrificers and Christ himselfe according to your learning the sacrifice especially this being considered withall that your priests after consecration pray God he will vouchsafe to look downe with a mercifull and chearefull countenance vpon the things offered to wit Christ in your learning and to accept them as he did vouchsafe to accept the offerings of his righteous seruant Abel For it seemes by this prayer that the Priests presume more of their owne credit with God then of their offerings in that they desire the gifts may be accepted at their request and not they for the gifts 44 It is plaine by Scripture that Abraham Isaak Iacob Moses Dauid c. were holy men and in great fauour with God For we reade in Scripture that Abraham is termed the father of the faithfull Rom. 4. 11. and the friend of God Iames 2. 23. that Isaack was the child of promise Gal. 4. 28. that Iacob was beloued of God Mal. 1. 2. and preuailed with God Gene. 32. 28. that God speake to Moses face to face as a man speakes to his friend Exod 33. 11. and that there arose not a Prophet since like Moses Deut 34. 10 that Christ was Dauids Sonne Math. 15. 22. and Dauid a man after Gods owne heart Acts 13. 22. But it is not plain by Scripture nor by any ancient approoued Author that your George your Christopher your Katharin your Vâ—sula your Margaret were holy persons and in great fauour with God yet you make speciall prayers to these and none to Abraham Isaak Iacob Moses or Dauid whereof I desire to know the reason For me thinks it is grosse foolery to neglect the old approoued Saints and to dote and rely vpon younger of whose sanctity yea of whose entity we haue no certaintie 45 It is written in your bookes that Maria apud Deum omnibus Sanctis potentior est Maria sola plus potest apud Deum impetrare quam omnes Sancti in
8. Now if his report be true I would know how you can saue Cardinall Bellarmins credit who denies that any Catholike did euer equall in any sort the virgin Mary vnto Christ For as it is confessed in that booke that Christ saued men so the Author professeth that she saued women 51 Ambrosius Catharinis in an Oration which hee made An. 1546. in the second Session at Trent termed her Fidelissimam sociam Christi Christs most faithfull fellow or companion And another great Papist did not sticke to write Fuit Dâ—minuâ— cum Maria ipsacum Domino in eodâ—m labore â—odem opere redemptionis Mater enim misericoraiae adiuvit Patrem misericordiae in opere nostrae salutis Our Lord was with Marie and Marie with our Lord in the same labour and in the same worke of our redemption for the Mother of mercie helped the Father of mercie in the worke of our saluation Who fearing some might reply on Christs behalfe that it was written Esay 63. I haue troden the winepresse alone and of all the people there was not one man with me in way of preuenting that goes on thus Verum est Domine quod non est vir tecum sed mulier vna iecum est qua omnia vulnera qua tu suscipisti in corpore suscipit in corde It is true Lord that thou sayest There was no man with thee but there was a woman with thee which suffered all the wounds in her heart which thou sufferedst in thy body Doe not these speeches argue that some Catholickes haue equalled in some sort the virgin Marie vnto Christ 52. You apply that to the virgin Marie which the Scriptures apply to Christ The Scriptures say that The seed of the woman meaning Christ the God of peace Rom. 16. 20. shall bruise the Serpents head you say the virgin Marie bruised it The Scriptures say that Of his fulnesse we all haue receiued euen grace for grace Ioh. 1. 16. you say Veraâ—iter dicere possumus â—am de matre quam de filio c. wee may as truly say that of her fulnes we haue receiued grace The Scriptures say that Christ did reconcile all things to himselfe Coloss 1. 20. and that he did redeeme vs from our vaine conversation by his blood 1 Pet 1. 18 19. and you say the same in effect of her For you affirme that she was Redemptrix vniversi Recuratrix perditi orbis and that per illam omnia in statum pristinum sunt restituta The Scriptures say that Christ was given ad educendum claustro vinctum to bring prisoners out of prison Esay 42. 7. and you ascribe as much to her for you pray to her thus Solue vinculareis The Scriptures say that Christ was that Lambe which taketh away the sin of the world Ioh 1. 29. and you seeme to beleeue she can doe as much for to her you vse to pray mâ—la nostrapelle put away our evills meaning by evills sinnes The Scriptures note it as a prerogatiue of Christs that he was without sin and you tell vs that sicut Christus redeÌ„ptor noster sine originali extitit ita reparatrix nostra Maria illi similis in hoc fuisse comprobatur she was like him in this And doth not this also argue that some Catholickes haue equalled in some sort the Virgin Mary vnto Christ 53 You giue the Virgin Mary answerable titles to those which are given God For as God is called the King of heauen Dan 4. 34. so you call her the Queene of heaven As God is called the Father of mercies 2. Cor. 1. 3. so you call her the mother of mercie As God is called the Author of all comfort 2 Cor 1. 3. so you call her the fountaine of all comfort As Christ Iesus is called our Hope 1 Tim 1. 1. so you call her As Christ Iesus is called our Advocate 1. Ioh 2. 1. so you call her As hee is called our Saviour Luk. â— 11. so she a Saviouresse by you As he a Mediator 1 Tim. 2. 5. so she a Mediatrix As he a Redeemer psal 78. 15. so she a Redemptrix As hee omnipotent Math. 28. 18. so shee As he the morning starre Apoc. 22. 16. so shee As he our life Ioh. 14. 6. so she As he our Lord Ioh. 20. 28. so she our Ladie As he our God Ioh. 20. 28. so she our Goddesse As he a chiefe corner stone Eph 2. 20. so she As hee the glory of his people Israel Luke 2. 23. so g shee And as he was assumed into heaven in body Acts 1. 9. so was she you say And as the first day of the weeke is observed in a remembrance of him Apocalyp 1. so the last day of the weeke is observed holy by you in remembrance of her For Sabbathum cuiusque hebdomadis Mariae sacrum esse vix est qui nesâ—iat saith i Ferreolus Locrius Mariae Augusta lib. 6. cap. 23. and Dies Sabbathi dedicata est gloriosa virgini Mariae saith Diseipulus de Tempore serm 164. And doth not this also proue that some of you Catholicks equall in some sort the Virgine Mary vnto Christe 54 Fiunt in Ecclesiis processiones annuatim ad honorem Saluatoris in die Palmarum similiter ad honorem matris suae in die Purificationis ad correspondendum ad diem Palmarum As vpon Palm Sunday you keep yearely a Procession in honour of Christ so answerably thereunto you keep yearely on the day of the virgin Maries purification a solemne procession in honour of her as Bernardinus confesseth in Mariali 6. part ser 2. part 2. de visitatione Mariae And Statuit Ecclesia Officium particulare quod dicitur singulis diebus ad honorem ipsius Virginis sicut alind Officium ad honorem Dei as you haue set Service appointed for every day to the honour of God so your Church hath appointed set service for every day in honour of her as the same man witnesseth in the same place And whereas David and some other holy persons made Psalmes in their dayes to the honour of God all which Psalmes except two are recorded in holy Scripture did not a great Cardinall among you publish a Booke intitled Psalter ium B. Virginis The Psalter of the blessed virgin Mary in which there are 150 Psalmes whose beginnings answer to the beginnings of Dauids 150 Psalmes and eight other Psalmes answering to eight Psalmes recorded in other places of the Bible carrying the name of Esay Ezechias Hanna Moses Abacuk the three children and Zachary besides one much like to that which is fathered on S. Ambrose and S. Austin beginning We praise thee O Lord and another like that of Athanasius Creed beginning Whosoeuer will be saued and all this to the honour of the Virgine Mary Is it not true Sir Priest that what Dauid and other
by the help of the white ladder at the top whereof his Mother stood You wish sicke folkes to call vpon the Virgin Marie in assurance that she will make their entrance into the Kingdome of heaven when otherwise it might be through the divine iustice of God they could not enter in by reason of their iniquities And the like counsell you giue to others who are in extremity for eum adolescens quidam Lutetia ad supplicium illud exquisitum et horrendum fidei nomine duceretur ac palo inspecto subinde exclamaret Domine Deus habe misâ—rationem meâ— magni quidâ—m nominis Theologus male in sidens identidem increpantis voce gestu acclamauit Dic inquit Maria Mâ—ter gratiâ—e Mater misericordiâ—e c. when a yong man was to be burnt at Paris for his â—aith vpon sight of the stake cried O Lord my God haue thou mercie vpon me a great Divine of yours who rode by on a mule reprooved him sharply and bad him call vpon the mother of grace and mercie c. as Cassander witnesseth Now this being thus I desire to know how you can cleare your selues from holding that the virgin Mary is more mercifull then Christ and that you repose more trust and confidence in her then in Christ 57 It is well knowne that you make mo prayers to the virgin Marie then to Christ for shee hath ten Aue Maries of you for one Pater noster that Christ hath It is well knowne that your Preachers before their Sermons make their entrance not with a Pater noster to Christ but with an Aue Maria to the blessed Virgin For Omnes praedicantes exordium pro gratia impetranda à salutatione Angelica faciunt saith Bernardinus de Busti It is well knowne that shee hath the honour of receiving thankes before Christ for vpon finishing of your books which you publish you conclude with Laus Deo beatissimae Virgini Deo item Iesu Christe Glorie be to God the Father and to the most blessed Virgin and to God the Sonne you giving precedencie to the Virgin Marie before her Sonne not remembring at all the Holy Ghost And doth not this your so often praying vnto her and praying to her before her Sonne and rendring of thankes vnto her before her Sonne argue that you honour her more then her Sonne 58 It is well knowne that you haue moe Churches and Oratories which you call by her name then by Christs Non est ciuitas vel castram seu viâ—la quae non habet Ecclesiam vel saltem Capellam aliquaÌ„ ad honorem virginis Mariae immo plures reperiuntur Ecclesia et intitulatae quam ad honorem Saluator is Sanctorum omnium There is not a citty nor a castle nor a grange house which hath not either a Church or a Chappell dedicated to the Virgine Marie yea there are more Churches dedicated to the Virgine Marie then to Christ and to all his Saints It is well knowne shee hath more Holy dayes observed by you to her honour then Christ to his for hee for any thing I can learne hath onely these dayes obserued as holy by you viz. his Nativitie his Circumcision his Ascension and Corpus Christi as it is called but shee hath her Feast of Conception of her Nativitie of her presentation in the Temple of her Annuntiation of her Visitation of her Purification of her Assumption her Snow feast as you call it besides the Feast of her espousals of her Sorrowes of her Ioyes and her weekely Saturday feast It is well knowne shee hath more presents and gifts bestowed vpon her then Christ hath vpon him For you decke her Churches and Chappell 's with gold and silver and precious stones whereas Christs are open to winde and weather Where shee hath had by Offerings 200 pounds yearely there Christ hath had some yeares but fiue markes and some yeares not a penny It is well knowne you goe oftner a pilgrimage to her Image then vnto Christs For in Italy you goe by droues to her Image at Loretto in Liguria you goe to Savona in Spaine to the mount Serrato in France to the towne of Cleere in the Low Countries to Hales and with vs in England when it was popish you flocked to her Image at Ipswich and Walsingham as Stapleton witnesseth whereas of such flocking to any of Christs Images wee neither reade nor heare of And doth not this your intituling Churches with her name and observing of Holy dayes to her honour and presenting her with such gifts and running of pilgrimage to her Image so far and so often fortifie the former conclusion that you honour her more then Christ 59 Statuit Ecclesia quod singulis diebus ter pulsentur campanae ad honorem benedictae matris Dei maxime de mane et de sero vt omnes ipsam immaculatam Virginem genibus flexis adorantes venerentur ac beatificent c. Your Church hath ordained that three times a day a bell which you call your Ave Marie bell shall be rung to put men in minde of worshiping the virgin Marie of recommending your selues to her of that thankfulnesse which you owe to her but you haue no ordinance for the ringing of a bell in such sort to put men in minde of worshipping Christ Your Church hath taught men to pray to the Virgin Marie to command her Sonne Ora Patrem iube Filio Intreat God the Father and command God the Sonne was an vsuall prayer in many Churches and so was O foelix puerpera Nostra pians scelera Iure matris impera Redemptori And in your Bonauenture Ladies Psalter lately printed Coge illum peccatoribus misereri Compell him viz. Christ to haue mercie vpon sinners saith Bonauenture speaking of the Virgin Marie And in another Treatise of Bonauentures making called Corona B. Mariae Virginis this formall prayer is to bee found O Imperatrix Domina nostra benignissima iure matris impera tuo dilectissimo filio Domino nostro Iesu Christo vt mentes nostras ab amore terrestrium ad coelestia desideria erigere dignetur O noble Empresse and kinde Ladie wee pray thee vse the authoritie of a mother and command thy Sonne and our Saviour to turne our hearts from the loue of earthly things vnto the loue of heavenly Doth not this your care to see her served and the soveraigntie which you giue her over her Sonne inforce that you esteeme of her more then of Christ 60 You tell vs that Salomon dicit qui parum noverat de Maria Turris fortissima nomen Domini ad ipsum confugiet iustus exaltabitur nobis auâ—em dicendum Turris fortissima nomen Dominae ad ipsam confugiet peccator salvabitur Salomon who knew little of the Virgine Marie said The name of the Lord is a strong Tower the righteous shall come vnto it and be exalted but we must say The name of
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
may take notice of your wit But take heed of the Glosses answer though it be approoved by Cardinall Hosius expound not In matrimonio copulantur i. copula vtuntur as though Stephen had meant no more then that the Clergie in Graecia had lived after their Ordination with their wiues whom they had married before their Ordination for which is observed by one of your Grande Iesuites Iâ—â—a interpretatio Glossa non satis videtur Textui conâ—entanea nam vt patet ex Antithesi quam ibi facit Stephaâ—us proeodem ille aâ—â—epit Matrimonia copul ari et fontiri coniugiâ—m As sortiâ—â— coniugiâ—â— inire mâ—trimonium est Ergo et matrimento 〈◊〉 That exposition seemes not sutable to the 〈…〉 by the opposition in Stephene speech it is evident Stephen meant the selfe same thing by in 〈…〉 by sortiri coniugtuÌ„ But by sortiri coniuginÌ„ 〈…〉 he meant to marry Wherefore by In matrimonio 〈◊〉 he meant to marry Besides the Glosses exposition giues a deadly blow to your former asseâ—tion viz. That all notable Bishops and Priests lived continent from their wiues whom they had married before they came to the Clergie for if in matrimonia copulari signifie copulate viuÌ„tur they lived not contineÌ„t from their wiues 107 You haue set vs out oâ— divers times divers Indices or forbidden bookes of which I haue seene three One made by the Inquisitors of Rome and printed Anne 15â—9 by the commaundement 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 reviewed and printed An. 1594. by the commandement of Clemens the 8. In the first of these Editions I found forbidden Abdiae de vitis 12. Apost Itinerarium Petri per Clementem Opus imperfectum in Mattheum Nicolas Cabasila Almaricus Gâ—lielmus de sancto Amore Iacobus Alman consra Thomam de Vio by whom is meant Cardinall Caietan and Ioh. Casaepoemata But I cannot finde any of them either in the second or third Editions Againe in the first Edition of these Indices I found Desiderius Erasmus Roterodamus pâ—nced in the ranke of writers quorum libri scripâ—â—mnia prohibentur whose bookes and writings of what argument 〈…〉 Religion or humanitie are absolutely forbidden And I found in the same ranke forbidden Nilus Thessalonicensis Nicolaâ—â— Clemangis Beatus Rhenanus and Vearious Zasius Yet in the two latter Editions of the Indices I found all these removed out of the first ranke into the second which are not so severely 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 of 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 â—tinerarium Petri Opus imperfectum Cabasila Almaricus Gulielmus de S. Amore Alman against Caietan and Casâ— poemata which were forbidden in the first Edition are left out in the later Editions seeing the leaving of them out argues allowance of them And vpon what consideration all Erasmus workes were forbidden seeing some of them were approoved by the Bull of Leo 10 And why Nilus Clemingis Rhenanus Zazius and Erasnius were removed out of a worse ranke into a better seeing that argues great diversitie of iudgement in Popes And by what authoritie Charanzâ—es Catechisme is forbidden which was approoved 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 Panlus quartus especially Iohannis Casa poemata which were written in commendation of the sinne of Sodomie though the writer was Archbishop of Beneventum 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 107 As you haue â—et vs out divers Indices of forbidden bookes so you haue set vs out divers Indices of books which stand in need of purgations must be purged before they can be vsed of which I haue seene foure the Belgicke published by Iunius the Spanish by Quiroga the Neopolitan by Gregory Capuccinus the Romine by Fr. Ioan. Maria Master of the Popes Pallaces In one or two of these purgatory Indices order is taken that these and such like propositions shall bee razed out of the Indices and margents of S. Austin S. Ierom S. Hilarie S. Chrysosâ—ome and Epiphanius viz. Eucharistiam non esse sacrificium sed sacrificij 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 Apocryphal Matrimonium omnibus concessum qui continere non volunt Mariage is free for all who will not liue vnmaried Peccata venialia damnant Veniall sinnes are damnable Sanctorum invocationem praeuenit Iohannes Saint Iohn prevented invocation of Saints Adorare statuas vel imagineâ—â—ultores 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 dyed causlesly Apostoli omnes aequales All the Apostles were equals Opera omnia commixta sunt alique errore Our best actions haue some want Oratio pro viuis valet non pro mortuis Prayer profits liuing men not dead men Alients meritis operibus nemo iuvatur No man is better for other mens merits and works Meritum hominis nullum Man hath no merits Non ex meritis salus Salvation comes not by merits Apostolorum doctrina facilis Scripturae diuinae omnibus volentibus peruiae faciles The holy Scriptures are plaine and easie for every man Confitenda Deo peccata non homini Confession is to be made to God and not to man A Deo solo omnia petenda We must pray for all things to God onely Ecclesia non super hominem sed super fidem adificata The Church is built not on Peter but on Peters faith Fide solâ— iustificari Faith onely iustifies Coram Imaginibus procumbere quanta stupiditas It is a great foolerie to kneele before Images Iustus nec in operibus confidat quantumcunque bonis Let not a good man trust in his goodnesse be he never so good Mandatis Dei addere diaboli est consuetudo It is the divels practise to adde vnto Gods commandements Martyres colere Pseudo-Christianos False Christians worshippe Martyrs
Prophet as omnes vxores habuisse All the Prophets had wiues Punire pios post mortem impossibile It is impossible that godly men after their death should goe to Purgatorie Sacerdotes etiam Principibus iure divino subditi Bishops are subiect to Princes by Gods law Sine Scriptura divina nihil asserendum Nothing is to be taught without warrant of holy Scripture Scripturarum lectio omnibus necessaria It is necessarie all men should reade the Scripture Scriptur as legere omnibus etiam mundanis praeceptum Every man even lay-men are bound by commandement to reade the Scriptures Creaturam non adorari Creatures are not to bee worshipped Mortuis vivorum preces non prodesse The prayers of the living doe not helpe the dead Imagines damnatae Images are condemned Sanctinon adorandi Saints are not to be adored Yea in these Indices order is taken that these and such like propositions shall be razed out of the Indices and margents of certaine Bibles viz. 1. Sacerdos nâ—n redat barbam Let not a priest shaue his beard Sacerdos virginem ducat vâ—orem Let a priest marry a virgin Praecepta Dei custâ—dienda Gods precepts are to bee kept Sculptilia prohibet fieri Hee forbids the making of graven things Verbo Dei nihil addendum aut detrahendum Nothing is to be added or detracted from Gods word Idololatria fugienda Idolatry is to be avoyded Illi soli seruiendum Him only shalt thou serue Faciendum quod Deus praecipit non quod nobis rectum videtur We must doe what God commands vs and not what seems good in our owne eyes Salus et spes nostra Deus God is our salvation and our hope In Deo spes ponenda Our trust is to be reposed in God Adorandus Deus God is to be worshipped Optat doceri a Deo He wisheth that he might be taught of God Omnis homo mendax Every man is a lyer Christus iusticia nostra Christ is our righteousnesse Deus sortitudo nostra God is our strength Omnes peccatores All men are sinners Non in manufactis templis habitat Deus God dwelleth not in temples made with hands Maledicti confidentes in homine Cursed are they who put their trust in men Iustus ex fide viuit The iust man liues by faith Doctor Ecclesiae Christus Christ is the master of his Church Christus dilectus audiendus Christ the vvelbeloued is to be heard Mandata Dei obseruanda The commandements of God are to bee kept Fides saluat Faith saues Laborat manibus Paulus Paul vvrought vvith his ovvne hands Lex non iuste sed impio data est The law is not given to the righteous man but to the vngodly Respectus personarum non habendus There ought no respect of persons to be had Christus pro nobis mortuus Christ dyed for vs. Angelus non vult adorari The Angell would not be adored Credens Christâ— non morietur in aeternum He that beleeveth in Christ shall never die Fide purificantur corda Hearts are purified by faith Gratiâ Christi salvamur We are saved by the grace of Christ Gratiâ Christi salvamur non operibus alioquin gratia non est gratia Wee are saved by the grace of Christ and not by works else grace were no grace Hominum mandata docens frustrà Deum colit In vaine they worship God who teach for doctrine mens precepts Homini bonum mulierem non tangere propter fornicationem tamen habeat vnusquisque vxorem suam It is good for a man not to touch a woman but for avoiding of fornication let every man haue his owne wife In infirmitatibus inuocantibus Deum salus There is a helpe for them who pray to God in the time of trouble Qui non laborat non manducet He that will not labour let him not eate Manducet Christianus quicquid vendi solet in macello Let a Christian eate whatsoever comes into the shambles to be be sold Miseranti Deo tribuenda salus Our salvation is to be ascribed vnto Gods mercy Operatur in nobis Deus vel le perficere God works in vs both the will and the deed Misericordiâ purgantur peccata By mercie iniquities are forgiuen Petentes in nomine Christi obtinemus We obtaine what we aske in Christs name Purgatio peccatorum nostrorum facta per Christum The purging of our sinnes is wrought by Christ Though these bee in sense and meaning in the currant of the text it selfe and most of them formally even in so many words as appeareth by the marginall quotations yet by commandement of your Church they are to bee blotted out of the Indices and Margents of such Bibles as you allow men to keepe Now I desire to know what greater harme these propositions set downe in the Margent and Indices of your Bibles are like to worke then the same which are read in the currant of the Text And why if you feare any danger by them you purge not the Text from them as well as the Margent and the Indices And I desire to bee satisfied in like manner what greater mischiefe might happen by suffering the propositions found in the Indices and Margents of the Fathers then by the matter in the currant of the Text whereunto they haue reference And why if any mischiefe be feared the Text of the Fathers is not purged as well as the Margents and Indices 108 There was printed at Bononia in Italy Anno 1590. a booke intitled Liber conformitatum vita B. ac Seraphici patris Francisci written by one Bartholomew Pisanus and published by one Ieremy Bucâ—hius of which booke it is affirmed in the Title page that it is liber aureus a golden booke In this golden booke so lately set out I reade that Christus ipsum Patrem Franciscum sibi per omnia similem reddidit et conformem Christ made Frier Francis like and conformable to himselfe in all respects and that In monte Alverna Franciscus cum Deo Domino Iesu Christo vnius spiritus efficitur In the mount of Alverna Frier Francis was made one spirit with God the Father and his Sonne Christ Iesus And that Frier Francis said the words of Christ Quod vni ex minoribus meis fecistis mihi fecistis That which you haue done to one of these my little ones you haue done vnto me were spoken by Christ literally and particularly of his Frier Minorites And that B. Franciscus titulatus fuit titulo Iesus Nazareâ—us Rex Iudaeorum Frier Francis had the tittle of Iesus of Nazareth king of the Iewes given him And that Nemo fuit minister servus Christi vt Franciscus ipsius perfectus imitator Christ had neuer such a servant as Frier Francis there was never
Pauls Epistles Why forbid you Charanza Archbishop of Toledo his Catechisme Why forbid you Catharinus his two questions de verbis quibus Christus sanctissimum Eucharistiae sacramentum confecit Why forbid you Baptista Cremensis workes Why forbid you Beatus Rhenanus his Scholies vpon Tertullian and his Epistle de primatu Petri Why forbid you Onus Ecclesiae and Stephen Gardiners booke de vera obedientia Why haue you purged already Guitmundus de Sacramento who lived ad an 1070 and Tho. of Aquin his summe of Divinitie who lived ad an 1240 and Ioh. Petrus de Ferrarijs his practica who lived ad an 1414 and Bernardinus de Busti his Mariale who liued in Sixtus 4. his dayes about the yeare 1470 Why haue you purged already Cardinall Contarenus his works and Sir Thomas Mores workes and Vives his Commentaries vpon S. Austin de Civitate Dei Why haue you given direction for the purging of Bertram de corpore sanguine Domini who lived about the yeare 870 And for the purging of Antonius Rampegolis or Rampelogis a great stickler in the Councell of Constance An. 1414. against Iohn Huss and for the purging of Antonius de Rosellâ—s who lived ad Ann. 1467 and for the purging of a speciall booke intitled Ordo baptizandi cum modo visitandi printed at Venice Ann. 157â— In this booke last mentioned your Priests were enioyned to aske these two questions of him that was sicke Credis non proprijs meritis sed passionis Domini nostri Iesu Christi virtute merito ad gloriam pervenire Doest thou beleeue that thou shalt goe to heaven by the vertue and merit of Christs passion aud not by thine owne merits Credis quòd Dominus noster Iesus Christus pro nostra salute mortuus sit quòd ex proprijs meritis vel alio modo nullus possit salvari nisi in merito passionis ipsius Doest thou beleeue that our Lord Iesus Christ dyed for vs and that no man can bee saved by his owne works or by any other meanes then by the merit of his passion And vpon the sick mans answering that he beleeved so your Priests were enioyned to tell him further Nonâ—e it desperandum vel dubitandum de salute illius qui suprapositas petitiones corde crediderit ore confessus fuerit There is no cause to despaire no nor to doubt of his salvation who beleeues with his heart and confesseth with his mouth the truth of the aboue named questions Yet t by order from your Church all this is to be blotted out Againe if there be such vnitie among you as you bragge of how I pray you comes it to passe that Bellarmine holds Tobith Iudith Wisdome Ecclesiasticus the 1 and 2 of Maccabees to be Canonicall Scripture seeing Arias Montanus holds them to be Apocrypha saying in the title page of his Interlineall Bible printed by Plantin at Antwerp Anno 1584. Huic Editioni accesserunt libri Gracè scripti quo Ecclesia Orthodoxa Hebraeorum Canonem secuta inter Apocryphos recenset In this Edition haue you the bookes written in Greeke meaning Tobith Iudith c. which the Catholicke Church following the Hebrew Cannon reckons among the Apocrypha How comes it to passe that Sir Thomas More Bellarmine and many others of you denye that the Hebrew and the Greeke are wilfully corrupted either by Iewes or Hereticks seeing our Dowists tell vs that your vulgar Latin is more pure then the Hebrew or the Greeke those Editions being fouly corrupted by Iewes and Heretickes since the Latin was truely translated out of them How comes it to passe that in Spayne it runnes for currant That the Crosse of Christ is to be worshipped with Latria and that yet in France that doctrine is not liked How comes it to passe that at Rome no man dare teach That a Councell is aboue the Pope and that yet no man dare teach at Paris that the Pope is aboue a Councell How comes it to passe that your Iesuits in Scotland permitted the Catholicks there to goe to Church with Protestants and yet your Iesuites with vs in England would not permit your Catholicks here to goe to Church with vs that are Protestants Do not b some of you teach That we are iustified by the righteousnesse of Christ inherent in vs and not imputed to vs and yet doe not others of you as namely e Cardinall Contarenus and Albertus Pighius teach flat contrary even that which we teach viz. That we are iustified by Christs righteousnesse imputed to vs not inherent in vs Do not some of you teach that we are not iustified by faith onely and yet is it not confessed by Alfonsus de Castro that Claudius Guillauaâ—us a learned Papist was of opinion that wee are iustified by faith onely Doe not some of you teach that no man can be sure of his salvation without speciall revelation and yet did not the same Claudius Guillandius maintaine the contrary and Catharinus too both in and after the Councell of Trent Did not Michael Baius who was one at the Councell of Trent and Deane of the Vniversitie of Lovaine and died in the yeare 1589. teach Nullum est peccatum ex natura sua veniale sed omne peccatum meretur poenam aeterna There is no sinne which is veniall of its own nature but every sinne deserues eternall death And that Omnia opera insidelium sunt peccata Philosophorum virtutes sunt vitia All the actions of infidells are sinnes and all the vertues of Philosophers vices And that Liberum arbitrium sine graâ—ae Dei adiuâ—orio non nisi ad peccandum valet Freewill without the helpe of Gods grace can doe nothing but sinne Pelagianus est error dicere quòd liberum arbitrium valet ad vllum peccatum vitanaum It is a Pelagian error to say that by the power of free-will a man may avoid some sinne Omne quod â—git peccator vel servus peccati peccatum est All that is sinne which is done by a sinner or by him that is servant to sinne Ad rationem et definitionem peccati non pertinent voluntaria It is not necessary that sinne should bee defined to bee a voluntary action Prava desideria quibus ratio non consentit qua homo invitus patitur sunt prohibita praecepto Non concupisces Wicked lusts whereunto reason giues no consent and such as man falls into against his will are forbidden by the commandement Thou shalt not covet Definitivâ— haec sententia Deum homini nihil impossibile praecepisse falsò tribuitur Augustino cùm Pelagij sit This definâ—tiue sentence viz God commanded no man any impossible thing is faâ—sly fathered on S. Austin for it was Pelagius not S. Austins Nemo praeter Christum est absque originali peccato hinc beata Virgo mortua est propter peccatum ex Adam contractum omnesque eius