Worke, more vvorke, and a little more work for a masse-priest Reviewed and augmented by the authour. VVith an epistle of an vnknowne priest remaining in London, sent to the authour, excepting against fiue points therein. With the authours answere thereunto: returned vnto the priest within twelue dayes after the receipt of the priests exceptions. ...
More worke for a Mase-priest
Cooke, Alexander, 1564-1632.
1628
Approx. 350 KB of XML-encoded text transcribed from 83 1-bit group-IV TIFF page images.
Text Creation Partnership,
Ann Arbor, MI ; Oxford (UK) :
2009-03 (EEBO-TCP Phase 1).
A19252
STC 5665
ESTC S117166
99852381
99852381
17697
This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of
Creative Commons 0 1.0 Universal
. The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission.
Early English books online.
(EEBO-TCP ; phase 1, no. A19252)
Transcribed from: (Early English Books Online ; image set 17697)
Images scanned from microfilm: (Early English books, 1475-1640 ; 879:19)
Worke, more vvorke, and a little more work for a masse-priest Reviewed and augmented by the authour. VVith an epistle of an vnknowne priest remaining in London, sent to the authour, excepting against fiue points therein. With the authours answere thereunto: returned vnto the priest within twelue dayes after the receipt of the priests exceptions. ...
More worke for a Mase-priest
Cooke, Alexander, 1564-1632.
Cooke, Alexander, 1564-1632. Worke for a Masse-priest.
Cooke, Alexander, 1564-1632. Yet more worke for a masse-priest.
[8], 153, [1] p.
Printed by William Iones, dwelling in Red-crosse-street,
London :
1628.
Signed: Alexander Cooke.
Augmented from STC 5663: "More worke for a masse-priest" and STC 5664: "Yet more worke for a masse-priest".
Reproduction of the original in the British Library.
Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford.
Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors.
EEBO-TCP is a partnership between the Universities of Michigan and Oxford and the publisher ProQuest to create accurately transcribed and encoded texts based on the image sets published by ProQuest via their Early English Books Online (EEBO) database (http://eebo.chadwyck.com). The general aim of EEBO-TCP is to encode one copy (usually the first edition) of every monographic English-language title published between 1473 and 1700 available in EEBO.
EEBO-TCP aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the Text Encoding Initiative (http://www.tei-c.org).
The EEBO-TCP project was divided into two phases. The 25,363 texts created during Phase 1 of the project have been released into the public domain as of 1 January 2015. Anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source.
Users should be aware of the process of creating the TCP texts, and therefore of any assumptions that can be made about the data.
Text selection was based on the New Cambridge Bibliography of English Literature (NCBEL). If an author (or for an anonymous work, the title) appears in NCBEL, then their works are eligible for inclusion. Selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. In general, first editions of a works in English were prioritized, although there are a number of works in other languages, notably Latin and Welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so.
Image sets were sent to external keying companies for transcription and basic encoding. Quality assurance was then carried out by editorial teams in Oxford and Michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet QA standards were returned to the keyers to be redone. After proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. Any remaining illegibles were encoded as <gap>s. Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor.
The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines.
Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements).
Keying and markup guidelines are available at the
Text Creation Partnership web site
.
eng
Catholic Church -- Controversial literature -- Early works to 1800.
Catholic Church -- Doctrines -- Early works to 1800.
2006-08 TCP
Assigned for keying and markup
2006-09 Aptara
Keyed and coded from ProQuest page images
2008-07 John Pas
Sampled and proofread
2008-07 John Pas
Text and markup reviewed and edited
2008-09 pfs
Batch review (QC) and XML conversion
WORKE
,
MORE
VVORKE
,
AND
A
LITTLE
MORE
WORKE
FOR
A
MASSE-PRIEST
.
Reviewed
and
augmented
by
the
Authour
.
VVith
an
Epistle
of
an
vnknowne
Priest
remaining
in
London
,
sent
to
the
Authour
,
excepting
against
fiue
points
therein
.
With
the
Authours
Answere
thereunto
:
returned
vnto
the
Priest
within
twelue
dayes
after
the
receipt
of
the
Priests
Execptions
.
Numbers
25
,
16
,
17
,
18
,
verses
.
The
Lord
spake
〈…〉
Vexe
the
Midianites
,
and
smite
th●
〈…〉
●●ey
trouble
you
with
their
wiles
.
LONDON
,
Printed
by
William
Jones
,
dwelling
in
Red-crosse-street
.
1628.
TO
THE
RIGHT
HONOVRABLE
,
AND
MY
VERY
good
Lord
,
THOMAS
Lord
Viscount
SAVILE
,
Baron
of
Castle
Barre
.
Right
Honourable
,
KIng
IAMES
of
late
and
blessed
memory
,
knowing
the
mysteries
of
Popery
better
then
many
of
his
predecessors
,
how
by
it
God
was
robd
of
his
honour
,
by
Invocation
of
Saints
,
vowing
to
Saints
,
beleeving
in
Saints
,
sacrificing
to
Images
,
adoring
of
a
breaden
god
,
and
Relikes
:
and
how
Kings
and
Princes
were
spoiled
of
their
soveraignty
,
by
the
Popes
exempting
of
all
Clergy
men
from
obedience
to
them
,
and
absolving
their
subiects
from
the
Oath
of
Allegiance
;
and
how
Inferiour
Magistrates
were
hindred
in
the
execution
of
Iustice
,
by
the
doctrine
of
Aequivocation
;
and
the
common
people
inveigled
and
misled
,
to
the
endangering
both
of
their
bodies
and
soules
,
by
the
doctrines
of
blind-fold
obedience
,
and
that
faith
and
truth
is
not
to
be
kept
with
heretikes
:
he
was
not
onely
willing
,
all
the
time
hee
did
reigne
over
vs
,
that
we
should
pray
to
God
,
as
we
did
in
the
dayes
of
Great
ELIZABETH
:
That
he
would
keepe
vs
from
all
Papistrie
:
and
that
he
would
preserue
vs
from
the
Pope
,
as
well
as
from
the
Turke
;
in
as
much
as
the
Pope
laboured
to
dethrone
Christ
,
as
well
as
the
Turke
did
:
but
hee
required
further
of
vs
,
That
wee
should
pray
God
to
strengthen
his
handes
,
and
the
handes
of
his
Nobles
and
Magistrates
in
the
Land
,
to
cut
off
the
Papists
,
and
to
roote
them
out
of
the
Confines
and
limits
of
the
Kingdome
:
protesting
in
one
Parliament
,
That
hee
could
not
permit
the
increase
and
growth
of
Poperie
,
without
betraying
the
liberties
both
of
England
and
Scotland
,
&
of
the
Crown
in
his
posterity
.
And
in
another
,
That
his
heart
bled
when
he
heard
of
the
increase
of
Popery
:
And
that
his
griefe
was
such
,
as
if
thornes
had
beene
in
his
eyes
,
and
pricks
in
his
sides
:
avowing
earnestly
,
That
if
he
knew
any
way
better
then
another
,
to
hinder
the
growth
thereof
,
hee
would
take
it
.
Which
courses
and
speeches
of
his
,
argued
no
small
dislike
of
Popery
and
of
Papists
also
:
though
some
of
them
gaue
out
in
Germany
,
yea
,
and
in
S.
Lucies
Iland
,
not
long
before
his
death
,
that
he
was
turned
Roman-Catholike
.
Now
in
as
much
,
as
the
causes
which
wrought
in
his
Royall
heart
such
a
detestation
of
Poperie
,
are
the
same
still
,
(
if
not
greater
)
which
they
were
in
his
time
:
I
cannot
but
thinke
,
that
Charles
his
sonne
,
our
present
soveraine
Lord
and
King
,
carries
the
same
opinion
of
the
same
profession
,
and
professours
,
which
his
blessed
Father
did
.
And
hereupon
it
is
(
Right
Noble
Sir
)
that
I
being
perswaded
,
it
is
the
duty
of
every
good
subiect
(
according
to
his
place
and
meanes
)
to
labour
the
effecting
of
that
which
hee
conceiues
his
Soveraine
intends
,
for
the
preservation
of
Gods
glory
,
and
his
owne
authority
:
and
for
procuring
the
quiet
and
safety
of
his
people
;
I
haue
reviewed
and
inlarged
a
little
Treatise
which
I
published
in
King
James
his
time
,
wherein
many
grosse
doctrines
,
and
vile
practises
of
the
Papists
are
discovered
:
as
namely
,
that
it
is
lawfull
to
eate
their
God
,
to
kill
their
Kings
,
to
cozen
their
neighbours
,
&c.
Which
I
humbly
pray
may
passe
in
your
Honours
name
,
as
a
lasting
testimony
of
my
vnfeigned
thankefulnesse
vnto
your
Honour
,
and
to
your
Honourable
father
,
by
whose
onely
meanes
(
vnder
God
)
I
haue
what
I
haue
▪
for
which
,
next
vnto
God
and
the
King
,
I
professe
I
honour
you
both
:
and
will
never
forget
to
pray
for
you
,
and
yours
:
remaining
alwayes
At
Your
service
,
Alexander
Cooke
.
TO
THE
READER
.
REader
,
in
this
Pamphlet
,
among
other
things
,
thou
shalt
finde
it
proved
,
that
according
to
Poperie
,
A
man
may
eate
his
god
with
his
teeth
,
as
a
Cyclops
eate
Vlysses
companions
:
and
that
a
subiect
may
kill
his
King
,
as
b
Zimri
did
his
Maister
:
and
that
one
man
may
deceiue
and
cozen
another
,
as
the
c
Gibeonites
did
Iosua
.
Besides
,
thou
shalt
finde
it
proved
,
that
the
Papists
make
of
no
sinnes
grievous
sinnes
;
and
of
grievous
sinnes
no
sinnes
,
or
at
most
but
veniall
sinnes
:
Yea
,
thou
shalt
finde
it
proved
,
that
the
Papists
make
of
grievous
sinnes
rare
vertues
;
and
that
their
Pope
(
Saint
Pauls
d
man
of
sinne
)
takes
vpon
him
to
forgiue
sinnes
past
,
and
sinnes
to
come
.
Further
,
thou
shalt
finde
it
proved
,
that
they
equall
the
virgin
Ma●ie
vnto
Christ
in
many
respects
;
and
preferre
her
before
him
in
some
respects
:
not
considering
the
truth
of
e
Epiphanius
speech
,
Par
detrimentum
verae
Religioni
afferunt
,
illi
qui
vilem
B.
Virginem
habent
,
&
illi
qui
vltra
fas
eius
gloriam
adaugent
:
They
are
equally
to
blame
,
who
vilifie
the
Virgin
,
and
who
deifie
her
.
Thou
shalt
finde
it
proved
,
that
Papists
professe
more
dislike
of
Protestants
,
then
either
of
Turke
,
Iew
,
or
Infidell
:
and
that
they
esteeme
of
them
no
otherwise
then
of
reprobates
,
of
whose
salvation
there
is
no
more
hope
then
of
Lucifers
.
These
things
,
and
some
other
of
like
stampe
,
thou
shalt
finde
herein
proved
against
the
Papists
,
out
of
their
owne
Authours
▪
which
,
if
thou
be
a
Protestant
,
may
helpe
to
keepe
thee
from
falling
vnto
Poperie
:
and
if
thou
be
a
Papist
,
may
helpe
to
recover
thee
from
Poperie
;
which
are
the
two
onely
ends
●aime
at
in
suffering
it
to
passe
to
the
Presse
.
And
this
is
all
that
by
way
of
Preface
I
haue
to
say
vnto
thee
,
besides
Farewell
.
GOe
little
booke
,
make
speed
,
apply
the
season
,
Propound
thy
Quaeres
with
vndanted
cheere
:
Bid
learned
Priests
and
Cardinalls
speake
reason
*
.
The
vulgar
dare
not
reade
,
but
make
them
heare
.
Yea
giue
a
challenge
to
the
Triple
Crowne
:
Bid
them
reply
,
or
cast
their
bucklers
downe
.
VVORKE
AND
MORE
VVORKE
FOR
A
MASSE
PRIEST
.
SIr
Priest
,
I
pray
you
tell
me
of
what
Order
of
Priests
you
are
;
whether
of
the
Order
of
Aaron
,
or
of
the
Order
of
Melchisedek
:
or
of
that
rabblement
whereof
the
Priests
of
Baal
were
.
St.
Paul
witnesseth
,
that
a
Aarons
Priesthood
is
changed
;
and
that
b
Melchisedeks
is
such
,
as
passeth
not
from
one
vnto
another
:
so
that
(
for
any
thing
I
see
)
you
must
be
of
the
rabblement
of
Baal
.
2
Again
,
Sir
Priest
,
I
pray
you
tell
me
,
what
is
the
chiefest
duty
which
is
required
of
you
by
vertue
of
your
Priesthood
,
whatsoever
:
Is
it
to
preach
,
or
to
say
Masse
?
Sunt
infiniti
,
qui
tantū
celebrandis
Missis
,
quas
dicunt
,
operamdant
,
et
eius
reicausa
,
sacerdotes
sunt
,
proinde
quasi
in
eaomne
consistat
officium
.
There
are
in
finite
(
as
c
Polidor
Virgil
saith
)
who
spend
all
their
time
,
only
in
saying
Masses
,
being
priested
for
that
purpose
;
as
though
no
other
duty
was
necessary
to
be
performed
by
a
Priest
.
Are
you
one
of
them
?
or
are
you
a
preaching
Priest
?
If
a
preaching
Priest
,
I
pray
you
what
calling
haue
you
therunto
?
and
whether
are
you
bound
of
necessity
to
preach
?
I
read
in
your
bookes
,
that
d
Actus
princicipalis
Presbyterorum
est
consecrare
corpus
et
sanguinem
Christi
,
The
principall
duty
required
of
you
,
at
the
time
of
your
priesting
,
is
Massing
:
and
that
e
Praedicare
non
est
actus
Ordinis
sacri
:
Preaching
is
no
act
belonging
to
holy
Orders
:
and
that
,
f
if
it
so
fall
out
,
a
man
cannot
both
heare
a
Sermon
,
and
a
Masse
on
a
festivall
day
,
he
is
bound
rather
to
heare
the
Masse
,
then
the
Sermon
:
because
to
heare
Masses
,
is
sub
praecepto
,
to
heare
Sermons
,
is
only
sub
consilio
.
Which
being
so
,
preaching
(
it
seemes
)
is
a
worke
of
Superogation
with
you
,
it
is
no
necessary
duty
:
You
need
not
feare
the
Woe
,
that
g
St.
Paul
feared
,
if
he
preached
not
the
Gospell
of
God.
3
Sir
Priest
,
I
desire
to
know
what
benefit
may
be
reaped
by
hearing
of
your
Masses
,
for
saying
whereof
you
set
so
many
men
on
worke
.
Your
Predecessors
were
wont
to
say
,
h
That
a
man
doth
merit
more
while
he
doth
heare
Masse
devoutly
,
then
if
hee
should
giue
for
Gods
sake
,
so
much
ground
and
land
as
he
could
passe
and
goe
over
in
the
space
of
that
same
Masse
:
And
i
That
a
man
is
never
the
elder
,
for
the
time
that
he
spends
in
hearing
of
a
Masse
:
And
k
That
one
of
your
Masses
is
of
as
much
worth
as
Christs
passion
on
the
Crosse
.
Now
,
and
if
this
last
assertion
bee
true
,
I
would
gladly
know
,
why
l
Ignatius
the
founder
of
the
Iesuiticall
Order
,
did
say
,
and
cause
to
be
said
,
3000
Masses
for
the
furtherance
of
that
Order
.
Might
not
300
,
yea
3
,
haue
served
his
turne
,
seeing
one
Masse
is
of
such
efficacy
and
worth
?
You
know
the
saying
,
frustra
sit
per
plura
,
quod
sieri
potest
per
pauciora
.
It
is
needlesse
to
vse
two
strings
for
a
bow
,
if
one
will
serue
the
turne
.
4
By
your
doctrine
,
sir
Priest
,
when
your
number
is
so
increased
,
as
that
you
be
able
to
make
your
part
good
against
our
noble
King
,
you
are
bound
in
conscience
to
rebell
.
For
,
Hinc
infert
vniuersa
Theologorum
et
Iurisconsultorum
Ecclesiasticorū
schola
,
(
et
est
certum
et
de
fide
)
quemcun
●
Principem
Christianum
,
si
à
Religione
Catholica
manifestè
deflexerit
,
et
alios
avocar●
voluer
it
,
excidere
statim
omni
potestate
et
dignitate
,
et
ipsa
vi
iuris
tam
humani
tam
divini
,
hoc
●
ante
dictam
sententiam
supremi
Pastoris
et
Iudicis
contra
ipsum
prolatam
:
et
subditos
quoscun
●
liberos
esse
ab
omni
iur
amenti
obligatione
,
quod
de
obedientia
tanquam
Principi
legitimo
praestitissent
:
posse
●
et
debere
(
si
vires
habeant
)
istiusmodi
hominem
tanquam
Apostatam
,
haereticum
,
ac
Christi
Domini
desertorē
,
et
Reip
suae
inimicū
hostēq
,
ex
hominū
Christianorū
dominatu
eijcere
,
ne
alios
inficias
vel
suo
exēplo
,
aut
imperio
aside
avertat
.
At
que
haec
certa
,
definita
,
et
indubitata
virorum
doctissimorum
sententia
.
This
Inference
doth
the
whole
schoole
of
Divines
,
and
Canonists
make
,
(
and
it
is
a
certaine
inference
,
and
to
be
beleeved
as
a
point
of
faith
:
)
That
if
any
Christian
Prince
whatsoever
,
shall
manifestly
turne
from
the
Catholike
Religion
,
and
seeke
to
draw
others
from
the
same
,
he
presently
falls
from
all
Princely
power
and
dignity
;
and
that
by
vertue
and
force
both
of
the
law
of
God
and
man
:
yea
and
that
before
any
sentence
be
pronounced
against
him
by
the
supreme
Pastor
and
Iudge
:
And
that
his
subiects
of
what
estate
or
condition
soever
,
are
freed
from
all
bond
of
oath
of
allegiance
,
which
at
any
time
they
had
made
vnto
him
as
to
their
lawf●l
Prince
:
and
that
they
both
may
,
and
ought
,
(
if
they
haue
competent
meanes
and
strength
)
cast
o●t
such
a
man
from
bearing
rule
among
Christians
,
as
an
Apostata
,
an
Heretike
,
a
Revolter
from
Christ
,
and
an
enemy
to
his
owne
State
and
Common-wealth
:
least
perhaps
he
might
infect
others
by
his
example
,
or
turne
them
from
the
faith
by
his
commaund
.
And
this
is
the
certaine
,
resolute
;
and
vndoubted
iudgement
of
the
best
Divines
,
saith
the
m
Author
of
Philopater
,
who
was
either
of
Creswell
,
or
Parsons
,
as
n
one
of
the
secular
Priests
confesseth
.
And
in
Bellarmine
we
read
,
that
o
Non
licet
Christianis
tolerare
Regem
haereticum
,
si
ille
conetur
pertrahere
subditos
ad
suam
haeresin
.
It
is
not
lawfull
for
Christians
to
suffer
an
hereticall
King
to
reigne
over
them
,
if
he
goe
about
to
draw
them
to
his
heresy
.
And
that
p
siquidem
potest
fieri
,
●●t
haeretici
extirpantur●
sunt
procul
dubio
extirpandi
;
si
autem
non
possunt
quia
sunt
sortiores
nobis
,
et
periculum
est
,
ne
si
cos
bello
ag●rediantur
,
plures
ex
nobis
cadant
quam
exill●●
,
tunc
qui●soend●on
est
.
If
it
can
be
without
losse
of
Papists
,
that
Protestants
may
be
rooted
out
,
without
all
doubt
they
ought
to
be
rooted
out
:
But
if
it
cannot
be
that
without
losse
they
may
be
rooted
out
,
because
they
are
stronger
then
Papists
,
and
if
the
Papists
did
assaile
them
,
perhaps
the
greater
losse
would
fall
on
the
Papists
side
,
the
Papists
must
let
them
alone
.
According
to
your
Divinity
,
there
is
nothing
that
excuseth
you
from
present
blame
,
in
that
you
rebell
not
,
but
want
of
sufficient
meanes
.
Which
is
confessed
by
Dominicus
Bannes
,
the
chiefe
professor
of
Divinity
in
Salamanctia
in
in
Spaine
:
for
,
excusandi
Anglicani
et
Saxonij
fideles
qui
non
se
eximuni
à
potestate
superiorum
,
nec
bellum
contra
alios
gerunt
:
quoniam
communiter
non
habent
facultatem
ad
haec
bella
gerenda
contra
Principes
,
et
imminent
illis
grauia
pericula
.
The
faithfull
in
England
&
Saxonie
(
saith
q
he
,
meaning
papists
)
are
to
be
excused
,
in
that
they
do
not
exempt
themselves
from
the
power
of
their
superiors
,
nor
beare
arms
against
them
:
because
Generalls
they
haue
no
ability
to
warre
against
their
princes
,
and
great
dangers
hang
over
their
heads
if
they
should
attempt
it
.
Now
your
priests
labour
to
increase
your
number
,
and
so
your
meanes
,
doe
you
not
?
And
doe
you
not
thereby
labour
to
hasten
Rebellion
?
Speake
out
priest
,
say
the
truth
,
shame
the
Divell
,
and
saue
the
credit
of
your
Religion
if
you
can
.
r
Is
not
your
Religion
and
Treason
so
linked
together
,
that
you
cannot
play
the
priests
,
but
you
must
play
the
traytors
also
.
5
Men
say
,
Sir
priest
,
that
your
ſ
Parsons
commends
those
Rebells
as
sufferers
for
Religion
,
who
were
up
in
armes
against
King
Edward
6
,
in
the
3
yeare
of
his
reigne
;
and
for
that
insurrection
iustly
slaine
and
put
to
death
.
Men
say
,
that
your
t
Bristow
,
commends
those
Northerne
men
who
were
put
to
death
for
Rebellion
against
Queene
Elizabeth
,
in
the
11
yeare
of
her
Reigne
,
for
Martyrs
,
yea
glorious
Martyrs
.
And
I
am
sure
,
that
that
u
Catholike
priest
who
set
vs
out
x
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
y
Eudaemon
the
Iesuite
in
his
Apology
for
Garnet
.
I
find
likewise
,
that
z
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
,
a
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
b
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
c
Symancta
,
in
a
booke
of
his
dedicated
to
Greg.
13
,
which
was
printed
at
Rome
1575
:
and
d
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
,
e
Regem
perimere
meritorium
est
:
thought
it
a
meritorious
deed
to
kill
him
.
f
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
g
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
h
Campeius
the
Popes
Nuntio
at
Venice
;
and
by
Ragazonius
the
Popes
Nuntio
at
Paris
:
and
by
i
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
.
k
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
l
Barriere
set
on
worke
by
Varade
a
Iesuite
,
to
kill
the
great
King
Henry
of
France
.
And
in
a
word
,
in
Queene
Elizabeths
time
▪
m
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
(
n
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
o
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
p
Gregory
7.
deposed
Henry
4.
from
the
Empire
,
for
commanding
the
Cardinalls
to
repaire
to
him
,
to
chuse
a
new
Pope
:
and
q
Boleslaus
the
second
of
that
name
,
King
of
Poland
,
for
killing
of
a
Bishop
.
It
s
written
in
your
r
bookes
,
that
Pope
Zachary
deposed
Childerik
K.
of
France
,
for
that
he
was
not
so
fit
for
government
as
Pip
in
was
:
and
that
ſ
Boniface
the
8.
deposed
Philip
of
France
,
for
appealing
from
him
to
a
generall
Councell
.
It
s
written
in
your
owne
bookes
,
that
t
Innocent
3.
deposed
Otho
4
,
for
that
contrary
to
his
oath
,
he
invaded
the
Churches
patrimony
,
and
our
King
Iohn
of
England
,
u
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
u
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
x
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
y
George
King
of
Bohemia
was
deposed
by
Paul
the
second
for
heresie
:
And
that
Iohn
King
of
Navarre
was
deposed
by
z
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
a
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
b
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
c
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
d
Bellarmine
,
and
e
others
,
to
proue
the
Popes
right
to
depose
Princes
)
and
that
is
this
.
That
in
your
bookes
it
is
written
,
your
Pope
hath
right
,
f
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
)
g
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
h
Emperour
or
King
be
a
i
Tyrant
;
and
k
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
.
l
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
m
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
●
.
vivendum
,
that
is
,
Monasteries
and
Nunries
:
n
If
they
oppresse
or
grieue
populos
sibi
subiectos
,
their
Subiects
.
o
If
they
governe
their
Kingdomes
negligenter
,
ignavè
,
ineptè
,
et
inutiliter
,
carelesly
,
and
vnprofitably
.
p
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
.
q
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
r
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
a
we
most
certainly
are
Heretikes
,
and
b
to
be
detested
as
Heretickes
.
Yea
you
say
,
c
Whosoever
is
a
Protestant
,
not
so
much
as
in
any
one
point
,
x
he
is
therefore
a
damnable
Heretike
.
You
I
●orbid
your
Bishops
,
your
Archbishops
,
your
Patriarkes
,
d
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
honoris●●a
,
&
omnia
in
laudem
haereticorum
deleantur
:
Let
all
honourable
Epithites
,
and
whatsoeuer
else
in
praise
of
Heretickes
,
be
blotted
out
,
e
say
you
.
If
f
Vlrichus
Hutten
a
Protestant
be
commended
for
Eques
Germaniae
doctissimus
,
&
Poeta
laudatissimus
,
A
learned
Knight
and
excellent
Poet.
If
g
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
h
admirandae
indoli●
adolescens
,
a
Prince
of
admirable
towardlinesse
,
there
shall
i
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
k
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
l
note
of
detrahatur
,
reijciatur
,
deleatur
,
set
vpon
three
severall
Epistles
,
written
by
Hadrianus
Iunius
,
and
Iohannes
Serarius
,
to
our
la●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
m
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
n
Certe
p●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
o
Nunc
qui
verè
Catholici
sunt
,
maiori
odio
Calvinistas
,
caterosque
omnes
Haeriticos
,
quàm
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
bo●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
p
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
q
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
r
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
,
ſ
saith
Sym●ncha
.
The
parents
that
become
Heretikes
,
loose
the
superiority
and
dominion
they
haue
by
law
or
nature
over
their
owne
children
,
t
saith
Allen.
Domino
civili
,
quod
in
servum
dominus
habet
privatur
Haereticus
,
u
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
,
x
saith
Allen.
Dominio
politico
quod
habent
Reges
et
Principes
in
suos
subditos
et
vasallos
privati
sunt
Haeretici
,
y
saith
Symancha
.
Let
no
man
mervaile
that
in
case
of
heresie
,
the
Soveraine
looseth
his
superioritie
and
right
over
his
people
and
Kingdome
,
z
saith
Allen.
Popish
wiues
need
not
lye
with
their
hereticall
husbands
,
a
saith
Symancha
.
They
owe
no
coniugall
duty
or
debt
in
the
case
of
heresie
,
b
saith
Allen
,
Such
as
haue
any
thing
put
into
their
hands
to
keepe
,
c
need
not
restore
it
to
them
of
whom
they
had
it
,
if
they
proue
heretikes
.
d
Keepers
of
forts
and
townes
may
surrender
them
into
the
enemies
hands
.
e
Popish
Parishoners
may
lawfully
defraud
Protestant
Ministers
or
their
Farmours
,
of
their
Tythes
,
by
your
learning
.
And
this
being
thus
,
can
you
be
angry
if
Protestant
Princes
,
and
their
subiects
,
who
haue
wiues
,
children
,
seruants
,
and
money
in
other
mens
hands
,
doe
wish
you
all
.
Vltra
Garamantas
&
Indos
,
in
the
vnknowne
world
?
10
f
Sixtus
Senensis
reports
,
That
the
Iewes
are
bound
to
raile
vpon
all
Christians
thrice
every
day
:
and
to
pray
God
he
will
roote
out
all
Christians
,
with
their
Kings
and
Princes
from
vnder
Heaven
.
Sixtus
g
reports
,
That
the
Iewes
are
commanded
to
account
no
otherwise
of
Christians
,
then
of
Beasts
.
That
they
hold
it
lawfull
to
spoile
Christians
of
their
goods
,
and
to
bereaue
them
of
their
liues
;
to
pull
downe
their
Churches
,
to
burne
their
Gospell
:
yea
,
h
he
reports
,
they
belch
out
such
blasphemies
against
Christ
,
as
are
fearfull
to
thinke
vpon
,
in
no
case
to
be
spoken
of
.
And
yet
i
I
reade
you
hold
,
that
we
are
Acerbiores
hostes
Christi
,
et
multo-magis
detest
andi
.
more
bitter
enemies
to
Christ
,
and
much
more
to
be
detested
then
they
are
:
and
that
k
Iudaein●●
,
sunt
prohibendi
celebrare
ritus
,
aut
reficere
suas
Synagogas
:
the
Iewes
ought
not
to
be
restrained
from
the
vse
of
their
Religion
,
or
from
repairing
of
their
Synagogues
:
Yea
,
I
read
l
That
your
Pope
licenseth
them
to
haue
Synagogues
in
Rome
,
vnder
his
nose
:
whereas
we
cannot
bee
allowed
to
haue
a
Chappell
in
any
place
where
he
swayeth
.
Now
I
desire
,
that
either
some
time
,
or
reason
,
may
be
given
,
to
justify
your
justifying
of
the
Iewes
before
vs
:
and
your
Popes
suffering
of
them
to
professe
their
Religion
even
before
his
face
,
denying
vs
the
vse
of
ours
in
any
corner
of
the
world
.
And
the
rather
I
desire
some
little
satisfaction
herein
,
for
that
I
m
vnderstand
,
all
Iewes
are
forbidden
to
come
into
Spaine
vnder
any
pretence
,
vnlesse
presently
vpon
their
comming
thither
,
they
make
it
openly
knowne
they
will
become
Papists
.
He
that
comes
in
another
manner
,
forfeits
both
his
life
and
goods
,
without
any
more
adoe
:
For
it
seemes
strange
to
me
,
that
the
Popes
whitest
sonnes
,
should
vpon
such
penalties
debarre
them
accesse
into
Spaine
;
and
that
the
Pope
himselfe
should
admit
them
to
come
so
neere
his
Holinesse
,
and
shew
them
so
much
favour
.
11
By
your
doctrine
Sir
Priest
,
a
there
is
iust
cause
to
warre
against
Heretickes
;
by
Heretickes
,
you
especially
meaning
Protestants
.
By
your
doctrine
,
b
there
is
no
warre
so
just
,
and
honourable
,
be
it
civill
,
or
forraine
,
as
that
which
is
waged
for
the
propagating
of
your
Religion
.
By
your
Religion
,
c
there
can
be
no
peace
,
yea
there
ought
to
be
no
peace
made
with
Sectaries
.
d
Sectaries
,
that
is
,
according
to
your
learning
,
Protestants
,
are
more
eagerly
to
bee
pursued
with
fire
and
sword
,
then
Turkes
.
And
e
when
warre
is
once
proclaimed
,
any
private
man
may
take
,
spoile
,
kill
such
Sectaries
,
and
burne
their
houses
over
their
heads
.
Thus
you
.
Professing
further
.
that
f
Quod
nonnunquam
Catholici
cum
Sectarijs
transegerunt
,
eo
fine
fecorunt
,
vt
interea
reliquis
negotijs
expediti
,
postea
vnum
hoc
bellum
contra
Sectarios
administrarent
,
oninemque
eius
molem
in
ipsos
converterent
.
When
the
Princes
of
your
Religion
make
peace
with
Protestants
,
they
make
it
only
for
their
owne
advantage
:
as
for
example
,
to
dispatch
some
by-businesses
,
which
hinders
them
from
falling
on
the
Protestants
with
their
whole
force
.
Now
this
being
thus
,
haue
not
Protestants
iust
cause
to
stand
vpon
their
guard
,
and
to
be
suspicious
of
all
Treatises
with
popish
princes
;
and
jealous
of
all
Truces
and
Leagues
,
though
sworne
never
so
solemnly
?
12
Your
famous
Bishop
Symancha
writes
,
g
Haeretiis
fides
à
privat●
data
servanda
non
est
:
Faith
made
to
an
Heretike
by
a
private
person
is
not
to
be
kept
.
A
private
person
may
reveale
an
Heretike
to
the
Inquisitors
,
non
obstante
fide
et
iuramento
,
though
he
hath
bound
himselfe
by
an
oath
to
the
contrary
.
And
h
Nec
fides
a
magistr
atibus
data
servanda
est
haereticis
:
Faith
made
to
hereticks
by
the
Magistrate
,
is
not
to
be
kept
.
For
so
some
say
,
that
your
Symancha
saith
,
proving
his
assertion
by
this
,
that
in
the
Councell
at
Constance
,
Iohn
Huss
,
and
Ierom
of
Prage
were
iustly
burned
,
albeit
the
Magistrate
had
given
safe
conduct
.
And
i
that
your
Pope
Martin
5
writ
to
Alexander
Duke
of
Lituaenia
,
b
Scito
te
mortaliter
peccare
,
si
seruabis
fidem
datam
haereticis
:
Know
thou
sinnest
mortally
,
if
thou
keep
thy
oath
with
Hereticks
.
And
that
your
Divines
in
France
,
An.
1577.
k
Aperto
capite
in
concionibus
;
&
evulgatis
seriptis
,
ad
fidem
sectarijs
servandam
non
ohligari
principem
contendebant
,
allato
in
eam
rem
Con.
Constant
.
decreto
,
taught
publikely
both
in
the
Pulpit
,
and
by
the
presse
.
That
Princes
were
not
bound
to
keep
touch
with
Sectaries
,
alledging
to
that
end
a
Decree
of
the
Councel
of
Constance
.
Now
,
and
if
oaths
bind
not
(
which
in
l
old
time
were
held
the
best
security
)
what
should
we
say
,
but
farewell
trust
with
you
?
13
It
is
generally
reported
you
teach
,
Aman
framing
to
d
himselfe
a
true
Proposition
,
m
when
he
is
asked
a
question
,
may
conceale
as
much
thereof
as
hee
thinkes
good
.
As
for
example
.
If
one
of
you
should
be
examined
,
whether
if
the
Pope
did
come
in
warr-like
manner
to
invade
this
Realm
:
by
force
,
he
would
take
the
Popes
part
or
the
Kings
:
that
man
framing
this
answer
in
his
minde
;
I
will
take
the
Kings
part
,
if
the
Pope
will
command
me
so
to
doe
;
may
giue
this
answer
lawfully
:
I
will
take
the
Kings
part
;
concealing
the
rest
,
and
so
delude
the
Examiner
.
n
In
like
manner
,
if
one
of
you
having
Horse
and
Money
,
should
be
importuned
by
one
of
your
honest
friends
,
(
to
whom
you
are
not
bound
by
law
to
giue
or
lend
)
to
giue
,
or
lend
him
Horse
or
money
,
you
framing
this
Proposition
in
your
minde
,
I
haue
neither
Horse
nor
money
,
to
giue
or
lend
:
may
safely
sweare
,
You
haue
neither
Horse
nor
money
;
and
keep
the
rest
to
your selfe
,
and
so
mocke
your
friend
.
Yea
,
it
is
generally
reported
that
o
you
teach
you
may
bluntly
and
absolutely
deny
some
truths
.
For
Confitens
non
peccat
mortaliter
qui
negat
se
admisisse
peccatum
mortale
alias
legitime
confessum
:
If
a
Traitor
or
murtherer
,
haue
once
lawfully
confessed
his
Treason
and
murder
:
if
afterwards
he
be
examined
,
whether
he
ever
plotted
any
treason
,
or
committed
any
Murther
:
he
sins
not
mortally
,
though
hee
deny
that
he
was
at
any
time
guiltie
of
such
crimes
,
say
you
.
And
if
a
man
be
examined
of
any
fact
of
his
,
whereof
the
Examiner
(
as
he
thinks
)
knowes
nothing
:
such
a
man
may
sweare
he
is
innocent
of
such
a
deed
,
according
to
your
learning
.
Which
appeares
by
this
p
that
Garnet
the
superiour
of
your
Iesuits
here
in
England
,
having
had
conference
with
Hall
the
Iesuit
;
being
asked
by
the
Lords
of
his
Maiesties
Honourable
Councell
,
whether
He
and
Hall
,
had
conference
together
:
he
denyed
it
vpon
his
soule
,
reiterating
his
deniall
,
with
many
detestable
execrations
,
till
he
perceived
that
his
fellow
Hall
had
confessed
it
.
In
briefe
,
according
to
your
learning
,
q
If
one
of
you
see
Peter
kill
Iohn
,
and
come
to
be
examined
vpon
the
poynt
(
if
no
body
else
saw
)
he
may
answer
,
That
he
knowes
not
,
whether
Peter
killed
Iohn
,
or
no.
And
r
generally
,
if
you
be
asked
a
question
not
iuridically
,
you
may
answer
,
That
you
know
nothing
concerning
it
,
provided
you
reserue
in
your
mind
,
Which
you
are
bound
to
reveale
.
Now
can
such
aequivocation
by
mentall
reservation
,
and
blunt
deniall
of
knowne
truthes
,
stand
with
plaine
dealing
,
ſ
truth
and
honesty
.
In
your
r
vulgar
Latine
we
read
,
Qui
sophistice
loquitur
,
odibilis
est
.
He
that
speakes
aequivocally
,
is
worthy
of
Tiburne
.
Wherefore
you
had
best
looke
to
it
.
14.
You
commend
a
kind
of
blind-fold
&
sottish
obedience
,
t
which
consists
in
the
Inferiours
submitting
both
of
his
will
,
and
iudgment
,
to
his
Superiour
.
You
u
say
,
it
is
sancta
,
sapiensque
stultitia
:
an
holy
and
wise
kind
of
sottishnes
.
x
Omnes
qui
parent
,
ac
presertim
Religiosi
homines
,
capite
carere
debent
.
1.
Non
suo
,
sed
Rectoris
sui
concilio
duci
.
All
inferiors
,
especially
Religious
persons
,
should
be
headles
,
meaning
,
they
should
be
directed
,
not
by
their
owne
wits
,
but
by
their
Superiours
.
For
prudentia
quidem
,
nonobedientis
,
verum
imperantis
est
.
And
it
is
not
requisite
in
an
Inferiour
,
but
in
the
Superiour
,
as
y
Ignatius
Loyola
told
a
great
Mounsier
.
By
this
the
Inferiour
is
brought
to
be
leeue
,
z
Id
rectum
quodcunque
sit
a
superioribus
praescriptum
.
That
whatsoever
his
Superiour
bids
him
doe
,
its
right
.
And
a
that
he
is
bound
to
doe
that
,
ad
quod
superiorumpropensum
cernit
,
tamet
si
ille
nihil
precipiat
:
which
he
seeth
his
Superiour
hath
a
mind
should
be
done
,
though
he
command
it
not
to
be
done
.
He
that
is
blessed
with
this
,
b
he
listneth
to
the
voyce
of
his
Superiour
as
to
the
voyce
of
Christ
:
c
He
delayes
no
time
by
examining
the
reasons
,
of
his
Superiours
command
.
But
d
sine
vlla
prosus
disquisitione
:
without
reasoning
the
case
with
himselfe
,
he
falls
to
his
worke
.
e
If
the
Iferiour
be
writing
and
the
Superiour
call
him
,
the
Inferiour
may
not
stay
the
finishing
of
a
letter
,
though
it
be
begun
by
him
,
f
If
his
Superiour
command
him
to
water
a
dry
stick
,
set
in
the
ground
,
till
it
grow
and
bring
forth
fruite
,
the
Inferiour
must
water
it
so
long
.
g
If
the
Superiour
command
his
Inferiour
to
fetch
him
a
stone
,
which
twenty
men
are
not
able
to
carry
,
he
must
attempt
it
.
h
If
the
Superiour
command
his
Inferiour
to
cast
his
child
into
a
River
of
waters
,
or
into
an
hot
fiery
furnace
,
the
Inferiour
must
cast
him
in
.
Yea
,
you
were
wont
to
teach
in
plaine
termes
,
h
That
Inferiours
may
not
intendere
in
mandata
Dei
:
sed
patri
su●
spirituali
,
omnem
voluntatem
suam
committere
,
qui
illi
per
omnia
obediens
,
non
incurrit
peccatum
apud
Deum
:
heed
what
God
commandeth
:
but
he
must
referre
himselfe
wholly
to
the
guidance
of
his
Superiour
,
because
in
obeying
his
Superiour
in
all
things
,
he
is
quit
from
sinning
against
God.
Now
I
pray
you
,
Is
not
this
to
make
Inferiours
bondmen
to
men
,
contrary
to
the
Apostles
Counsell
,
1
Cor
:
7.
23
?
Is
not
this
in
effect
to
bind
men
(
as
the
i
Iewes
did
)
to
beleeue
,
that
the
right
hand
is
the
left
,
and
the
left
hand
is
the
right
,
if
a
Priest
tell
them
so
?
Your
Loyola
,
who
was
not
ashamed
to
k
say
,
that
in
verba
Romani
Pontificis
pr●cipu●
sacramento
iuraverat
,
he
had
bound
himselfe
by
the
solemnest
oath
to
doe
as
the
Pope
bad
him
:
and
your
Cardinall
,
who
l
writes
,
that
Si
Papa
erraret
pracipiendo
vitia
,
vel
prohibendo
virtutes
,
teneretur
Ecclesiae
credere
;
vitia
esse
bona
,
et
virtute●
malas
,
nisi
vellet
contra
conscientiam
peccare
.
If
the
Pope
should
erre
in
commanding
vice
,
and
forbidding
vertue
,
the
Church
was
bound
to
beleiue
,
that
vice
was
vertue
,
and
vertue
vice
:
vnlesse
shee
was
disposed
to
sinne
against
conscience
.
Speake
not
so
farre
over
herein
,
as
in
commending
blind
obedience
,
to
every
loggerhead
Superiour
,
perhaps
m
both
destitute
of
wit
,
and
grace
,
for
such
Ragguls
this
blind
obedience
is
to
be
yelded
.
But
I
passe
to
another
question
,
wherein
I
require
satisfaction
.
15
Is
it
not
true
Sir
Priest
,
n
That
by
the
late
Orders
of
your
Church
,
nothing
must
be
published
in
print
,
except
it
be
first
viewed
,
and
allowed
by
men
thereunto
authorised
?
And
doth
it
not
therevpon
follow
,
in
your
opinion
,
(
as
well
as
in
o
some
others
of
your
fellows
)
that
whatsoeuer
commeth
now
forth
seemeth
to
be
approued
by
your
Church
?
And
if
so
,
Haue
you
any
cause
,
Sir
Priest
,
to
take
your selues
wronged
,
when
you
are
charged
with
the
opinions
of
this
,
or
that
,
particular
man
,
who
hath
written
,
since
such
order
was
taken
by
your
Church
?
Or
any
reason
to
thinke
,
rhat
you
haue
quit
your selues
well
,
when
being
charged
with
readinesse
to
Rebell
,
as
soone
as
you
are
able
to
make
your
part
good
:
and
with
commending
of
Traytors
,
and
the
doctrine
of
Aequivocation
:
You
answer
,
that
the
proofes
against
you
are
not
fetched
from
generall
Councels
:
or
Decrees
of
your
Popes
,
but
from
particular
persons
?
Remember
,
Sir
Priest
,
that
your
Churches
viewing
and
allowing
of
particular
mens
opinions
,
makes
them
generall
.
And
so
that
answer
is
proved
idle
.
16
By
your
doctrine
,
He
sinneth
not
,
who
hath
probable
reason
for
what
he
doth
:
For
,
Non
peccat
is
,
qui
probabiliter
licere
existimat
id
,
quod
agit
,
p
saith
Eudaemon
a
Iesuite
of
yours
.
And
Potest
quis
facere
,
quod
probabili
ratione
,
vel
authoritate
putat
licere
.
A
man
may
lawfully
doe
that
,
for
doing
whereof
he
hath
either
probable
reason
,
or
authority
,
saith
q
another
of
your
Iesuites
.
Now
by
your
doctrine
hee
hath
probable
reason
for
that
which
he
doth
,
who
hath
two
or
three
graue
Authors
on
his
side
.
For
,
I
see
not
how
,
without
arrogant
temerity
,
a
Catholike
man
can
affirme
,
the
practise
of
Aequivocation
(
it
being
probable
that
men
may
aequivocate
,
because
two
or
three
graue
Authors
say
so
)
in
time
and
place
to
be
sinfull
,
saith
the
r
Author
of
the
Treatise
of
Aequivocation
.
Yea
by
your
doctrine
,
he
hath
probable
reason
for
that
which
he
doth
,
who
hath
the
opinion
of
one
graue
Author
on
his
side
.
For
Qui
consilio
boni
et
periti
viri
aliquid
efficit
,
prudenter
et
bene
agit
,
quamuis
re
ipsa
malum
sit
,
quod
eligit
.
He
that
doth
any
thing
by
the
direction
of
honest
and
wise
men
,
doth
both
wisely
and
well
,
though
perhaps
the
thing
bee
euill
which
he
doth
,
ſ
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
,
t
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
?
u
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
,
x
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
:
y
they
knowing
that
Binetus
was
of
that
minde
.
17
You
teach
,
g
that
the
Word
of
God
is
partly
written
,
z
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
h
it
was
not
meete
all
mysteries
should
be
written
in
Scripture
,
i
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
k
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
,
l
Si
Papa
erraret
pracipiendo
vitia
,
velpro
hibendo
virtutes
,
teneretur
Ecclesia
credere
vitia
esse
bona
,
et
virtutes
malas
;
nisi
vellet
cōtra
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
.
m
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
a
Caput
totius
Ecclesiae
,
b
Pater
Ecclesiae
,
Filiu●
Ecclesiae
,
Sponsus
Ecclesiae
,
c
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
d
S.
Peters
Vicar
,
and
e
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
substi●●●●
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
g
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
h
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
i
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
k
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
m
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
n
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
●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
o
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
,
Athana●ius
,
and
p
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
,
q
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
r
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
S.
Andrew
,
and
t
S.
Simon
surnamed
the
Canaanite
,
(
not
in
regard
of
his
Countrey
,
but
of
his
zeale
,
u
as
St.
Luke
witnesseth
)
and
x
Saint
Iohn
the
Evangelist
.
Two
of
these
,
if
not
all
three
,
lived
till
Traians
dayes
,
in
which
time
Linus
,
Cletus
,
Cleme●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
y
being
the
Disciple
whom
Iesus
loued
,
Saint
Iohn
being
the
person
who
was
allowed
to
z
leane
on
our
Sauiours
breast
at
the
eating
of
the
Passeouer
:
St.
Iohn
being
the
man
to
whom
our
Saviour
a
commended
his
Mother
at
his
death
:
S.
Iohn
being
such
a
one
,
as
that
his
wri●●ngs
are
received
for
Canonicall
:
Me
thinks
(
I
say
)
●aint
Iohn
(
not
to
speake
of
the
other
two
)
should
●ot
haue
beene
vnderling
to
these
three
Popes
.
Me
●hinkes
hee
should
●ot
haue
depended
vpon
them
●s
on
his
head
for
direction
:
Me
thinkes
they
should
not
haue
had
that
superioritie
over
him
,
that
they
might
haue
chasti●ed
him
.
27
I
reade
in
your
bookes
,
that
an
Archbishop
and
Cardinall
of
yours
,
called
a
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
libere●
,
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
b
contra
ius
naturale
,
against
the
law
of
nature
:
c
contra
vetus
Testamentum
,
against
the
old
Testament
:
and
d
contra
Apostolum
,
against
the
Apostle
Paul.
I
finde
they
were
tolde
,
e
De
nihilo
possent
facere
aliquid
,
they
might
of
nothing
make
something
:
f
De
iniustitia
facere
possent
iustitiam
,
they
might
make
wrong
right
:
and
g
in
his
quae
vellent
,
ij●
esse
pro
ratione
voluntatem
,
they
might
doe
as
they
list
,
and
no
bodie
might
say
,
h
Domine
,
●ur
ita
facis
?
I
pray
you
sir
,
why
doe
you
so
?
I
finde
some
taught
,
i
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
●ur●●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
,
(
k
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
l
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
,
m
that
men
are
bound
to
worship
him
with
Dulia
:
and
that
some
haue
professed
in
his
hearing
,
n
that
they
worshipped
him
with
Hyperdulia
:
and
that
in
effect
many
haue
given
him
Latriam
.
For
to
omit
that
some
haue
affirmed
he
was
o
alter
Deus
in
terris
,
a
second
God
vpon
earth
.
p
Deus
mortali●
in
terris
,
et
immortalis
homo
in
coelis
:
a
mortall
God
vpon
earth
,
and
an
immortall
man
in
the
heavens
.
q
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
,
r
non
Deus
,
non
homo
,
sed
vtramque
,
neither
God
,
nor
man
,
but
both
.
Some
of
you
haue
stiled
him
,
as
ſ
Saint
Thomas
did
our
Saviour
Christ
,
with
the
titles
of
t
Dominus
Deus
noster
,
our
Lord
and
God
:
and
as
u
Saint
Iohn
likewise
did
,
with
x
Rex
Regum
,
Dominus
dominantium
,
King
of
Kings
,
and
Lord
of
Lords
.
Some
of
you
now
write
,
y
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
z
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
,
a
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
,
b
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
,
c
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
,
d
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
,
e
Paulo
tertio
,
opt
:
max
:
in
terris
De●
,
To
Paul
the
third
,
the
best
and
greatest
God
in
earth
.
Now
that
which
I
desire
to
know
of
yo●●
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
,
f
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
blasph●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
a
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
,
Qu●t
sunt
septē
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
,
Thur●bulum
▪
Aspersorum
,
&
sancta
Crux
.
For
of
Iullus
the
second
it
is
reported
,
that
signing
a
warrant
,
in
stead
of
fiat
,
he
wrote
fi●tur
.
And
constat
plures
e
rum
ade●
illiter
atos
ess●
ut
Grammati●am
penitus
ignorent
;
It
is
well
knowne
that
many
of
the
Popes
were
so
vnlearned
,
that
they
knew
not
their
Grammar
rules
,
saith
c
Alfons●s
de
C●stro
.
I
reade
in
your
bookes
,
thatsome
of
your
Popes
were
silly
creatures
.
You
had
one
,
whom
your
d
Canonists
vsually
●al
▪
vnum
pec●s
,
in
●o
quod
de
mane
fa●iebat
gratia●●
,
&
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
,
e
viz.
Benedict
the
ninth
:
and
a
May
pole-morrice-dancer
Pope
of
f
18
yeares
old
,
viz
Iohn
12.
alias
13.
who
made
the
Lateran
a
plaine
Stewes
,
as
g
●●itpra●●us
witnesseth
.
I
read
h
that
Iohn
11.
was
a
bastardly
brat
of
Pope
Sergius●
and
that
you
had
a
i
whore
Pope
called
Ioane
.
I
read
that
you
had
N●●r
omanticall
Popes
,
such
as
k
Siluester
the
second
,
who
gaue
himselfe
to
the
diuell
both
body
and
soule
,
that
he
might
attaine
the
Popedome
.
l
Theefe
Pope
,
such
as
Bo●●fac●
the
seuenth
,
who
robbed
Saint
Peters
Church
:
Sodomiticall
Popes
,
such
as
Sixt●●
the
fourth
,
m
who
built
a
famous
stewes
in
Rome
:
peri●red
Popes
,
such
as
n
Gregorie
the
twel●e
.
Ner●ticall
Popes
,
such
as
Honorius
the
first
,
condemned
by
the
o
6.
and
7.
generall
Councels
for
a
M●n●th●lite
.
A●●●●sticall
Popes
,
such
as
Leo
the
tenth
,
p
who
called
the
Gospell
a
●●ble
.
q
Apostaticall
Popes
,
such
at
those
fiftie
,
who
as
r
Ge●●brard
writeth
,
entred
in
,
not
by
the
doore
,
but
by
a
posterne
gate
.
I
reade
that
ſ
〈…〉
Pontific●s
videntur
laborare
vt
quantum
〈◊〉
●●erunt
supient●s
&
sancti
tantum
〈…〉
the
latter
Popes
seeme
to
striue
▪
they
may
shew
thems●lmes
as
very
fool●s
and
〈◊〉
,
is
the
●ncient
Popes
stroue
to
approue
their
wisedome
and
holinesse
to
the
world
.
Your
〈◊〉
confesseth
,
that
the
later
popes
,
t
〈…〉
de
●ep
▪
tooke
little
care
how
the
world
went
▪
u
A
pretate
veterum
de
.
ge●era●●runt
,
are
growne
out
of
kinde
.
Your
x
Victoria
professeth
,
they
are
priscis
illis
maltis
partibus
in●eriores
,
farre
worse
then
their
first
predecessors
.
And
in
y
Platina
I
reade
,
that
virtus
et
integrit●●
defecit
,
vertue
and
integritie
is
decayed
in
them
:
and
in
z
Fasciculus
Temporu●●
,
that
Sanctitas
illos
dimisit
,
holinesse
hath
taken
her
leaue
of
them
.
Men
of
your selues
write
,
a
In
Pontificib●●
hodie
nemo
sanctitatem
requirit
:
optimi
putantur
sivel
leuiter
boni
sint
,
vel
●inu
mali
quam
caeteri
mortales
esse
soleant
:
At
this
day
no
man
lookes
for
any
honestie
in
a
Pope
:
th●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
b
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
c
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
d
Virgine
Mary
told
Saint
Briget
(
as
some
of
you
say
)
that
multi
Pontifices
sunt
in
in●er●●
,
many
Popes
are
in
hell
.
And
you
know
that
e
Ma●tuans
counsell
was
:
Viver●
qui
cupitis
sanctè
,
discedite
:
Roma
,
Omnia
cum
lic●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
f
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
g
Christ
obtained
alwayes
the
things
which
hee
prayed
for
:
and
me
thinkes
there
should
be
no
question
,
but
when
our
Saviour
prayed
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
h
embraceth
the
promises
of
the
mercie
of
God
;
which
whosoever
hath
,
i
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.
k
The
paines
hee
tooke
therein
,
as
it
seemeth
,
was
wonderfull
.
For
not
withstanding
all
other
his
papall
businesse
,
hee
l
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
B●●l
before
it
in
stead
of
a
Pre●ace
,
signifying
therein
that
his
good
will
and
pleasure
wa●
,
that
this
onely
should
goe
for
Authenticall
▪
and
that
〈…〉
impression●
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
Sixt●
▪
5.
n
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
a
Athanasius
good
Divinity
,
Filius
à
Patre
soloest
,
nec
factus
,
ne●
creatu●
:
The
Son
is
of
the
Father
alone
,
not
made
,
nor
c●eated
?
If
so
,
then
I
pray
you
tell
mee
,
how
without
blasphemy
b
you
can
say
,
Sacerdos
est
creator
sui
Creat●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
c
Athana●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
substāce
of
his
mother
as
he
is
man
:
Tell
me
where
the
witt
of
your
Iohn
▪
22.
was
,
when
d
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
,
e
Corpus
Christi
&
sa●gui●
,
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
f
Austin
saith
,
that
God
is
nusquam
inclusus
,
penned
in
in
no
place
:
and
that
the
great
g
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
h
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
,
●est
their
gods
should
bee
spoiled
by
robbers
,
as
i
Baruch
saith
in
his
6.
Chapter
,
which
goes
for
Canonicall
Scripture
with
you
.
If
they
,
who
cannot
de●end
themselues
from
thee●es
and
robbers
,
deserue
not
to
be
reputed
gods
,
as
the
k
same
Author
saith
.
If
l
Chrisostome
iustly
derided
Laban
,
when
he
said
:
O
excellentem
insipientiam
!
T●les
sunt
dij
tui
,
vt
quis
eo●
furari
possit
?
Non
erubescis
●●cere
,
Quare
furatus
es
deos
●eos
?
O
notable
foole●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
,
m
you
would
not
haue
hung
ouer
the
high
Alter
vnder
a
Canop●●
,
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
ea●
them
,
as
it
seemes
by
n
Baruch
before
mentioned
:
seeing
it
is
the
generall
doctrine
of
your
Church
.
o
That
wormes
may
breed
in
your
Sacrament
:
that
bruite
beasts
,
hogs
,
dogs
,
mice
,
choughs
,
&c.
may
eat
〈◊〉
.
Are
not
you
singular
o●-caps
,
to
hold
the
Sacrament
for
your
Lord
and
your
God
?
35
Ecuqem
●●m
amentem
esse
putes
qui
illud
quo
v●●catur
deum
credat
esse
?
Thinkest
thou
there
is
any
man
so
mad
,
that
holds
that
for
his
god
,
whereof
he
eates
?
saith
p
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
q
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
(
r
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
q●e●
co●une
,
dentibue
devorabant
,
because
they
tare
him
with
their
teeth
,
whom
they
worshipped
for
their
god
.
36
The
God
of
right
beleeving
Christians
is
ſ
life
it selfe
,
and
giues
life
to
others
,
even
t
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
u
Polon●●
,
and
x
others
.
Henricus
Archiep.
Eborac●●s
.
cum
diuine
celebraret
mysteria
,
hausto
in
ipso
calice
(
vt
aiunt
)
ve●eno
obijt
:
Henrie
Archbishop
of
Yorke
died
(
as
they
say
)
of
poyson
,
by
drinking
of
the
Chalice
when
he
administred
the
Sacrament
,
saith
y
Mathew
Paris
.
Henricus
7.
Imperator
intoxicatus
fuit
sumendo
Eucharistiam
,
Henrie
7.
Emperour
of
Rome
was
poysoned
in
receiuing
the
Sacrament
,
saith
z
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
a
Iohn
Baptista
Leo
Embassadour
to
the
Duke
of
Vrbinus
.
37.
A
b
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
c
prescribe
,
Si
musca
vel
arenea
cadat
in
calicem
post
consecrut●●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
p●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
d
that
in
your
Masse
,
Christ
is
truly
and
properly
sacrificed
by
you
:
and
withall
I
read
you
teach
,
that
e
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
,
f
Perconsecrationem
fit
vt
Christi
corpus
vere
&
visibiliter
adsi●
super
mensam
:
that
by
consecration
Christs
body
and
blood
is
truly
and
visibly
vpon
the
Altar
.
Visibly
,
g
not
meerly
in
regard
of
the
sp●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
h
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
,
i
that
there
is
no
Transubstantiation
,
except
he
be
a
Priest
who
consecrates
,
and
k
haue
an
intent
to
consecrate
.
Yea
,
I
am
told
that
some
of
l
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
m
some
haue
taken
vpon
them
the
name
of
Priests
,
who
were
none
:
n
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
,
o
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
,
quàm
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
p
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
,
q
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
V●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
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
,
Luk●
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
Rache●
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
M●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
i●
.
The
Virgine
Marie
,
digitis
●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
preser●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
seu●n
yeares
olde
.
In
the
same
books
it
is
written
,
that
the
virgin
Marie
saued
likewise
the
credit
of
a
whore
N●nne
called
Bea●rix
,
not
by
praying
for
her
,
but
by
personil
supplying
of
her
place
in
an
Oratorie
;
by
the
space
of
fifteene
yeares
together
,
whilest
sh●e
rann●
a
wooring
after
a
whorem
nger
Priest
,
and
no
body
knew
shew
as
missing
.
Your
Cardinall
Baroniu●
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
su●
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
them●
Or
are
you
of
Leonard
de
Vtine
his
mind
,
who
holdeth
,
quod
efficaciora
sunt
suffragia
Ecclesia
praesentis
facta
pro
aliquo
in
Purgatori●
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
,
a
that
it
is
written
in
an
Italian
booke
,
intitled
,
Flosculi
S.
Frar●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
,
b
his
answer
was
condemned
as
hereticall
in
three
seuerall
Indices
of
bookes
forbidden
,
and
so
it
is
in
the
last
of
Clemens
the
8.
Now
if
his
report
be
true
,
I
would
know
how
you
can
saue
Cardinall
Bellarmins
credit
,
who
denies
c
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
,
d
termed
her
Fidelissimam
sociam
Christi
,
Christs
most
faithfull
fellow
or
companion
.
And
another
great
Papist
did
not
sticke
to
write
,
e
Fuit
D●minu●
cum
Maria
,
&
ipsacum
Domino
in
eod●m
labore
,
&
●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
f
The
seed
of
the
woman
(
meaning
Christ
,
the
God
of
peace
,
Rom.
16.
20.
)
shall
bruise
the
Serpents
head
:
you
g
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
h
Vera●iter
dicere
possumus
,
●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
i
Redemptrix
vniversi
:
k
Recuratrix
perditi
orbis
:
and
that
l
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
:
m
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
,
n
m●la
nostrapelle
,
put
away
our
evills
;
o
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
redēptor
noster
sine
originali
extitit
,
ita
reparatrix
nostra
Maria
illi
similis
in
hoc
fuisse
comprobatur
:
p
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
q
the
Queene
of
heaven
.
As
God
is
called
,
the
Father
of
mercies
,
2.
Cor.
1.
3.
so
you
call
her
,
r
the
mother
of
mercie
,
u
As
God
is
called
,
the
Author
of
all
comfort
2
Cor
1.
3.
so
you
call
her
ſ
the
fountaine
of
all
comfort
As
Christ
Iesus
is
called
our
Hope
,
1
Tim
:
1.
1.
so
t
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.
●
.
11.
so
she
x
a
Saviouresse
by
you
As
he
a
Mediator
.
1
Tim.
2.
5.
so
she
y
a
Mediatrix
.
As
he
a
Redeemer
,
psal
.
78.
15.
so
she
z
a
Redemptrix
.
As
hee
omnipotent
,
Math.
28.
18.
so
a
shee
.
As
he
the
morning
starre
,
Apoc.
22.
16.
so
b
shee
.
As
he
our
life
,
Ioh.
14.
6.
so
c
she
.
As
he
our
Lord
,
Ioh.
20.
28.
so
d
she
our
Ladie
.
As
he
our
God
,
Ioh.
20.
28.
so
she
our
e
Goddesse
.
As
he
a
chiefe
corner
stone
,
Eph
2.
20.
so
f
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
h
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
nes●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
,
i
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
holy
men
in
their
psalmes
and
hymnes
ascribed
to
God
,
especially
in
the
first
verse
of
every
their
psalmes
and
hymnes
,
that
in
this
booke
of
your
Cardinalls
is
ascribed
to
the
virgin
Mary
?
Doth
not
Dauid
in
the
first
verse
of
his
seventh
psalme
say
,
O
Lord
my
God
,
in
thee
I
put
my
trust
:
&
doth
not
your
Bonauenture
in
the
first
verse
of
his
seventh
psalme
say
,
O
thou
my
good
Ladie
,
in
thee
haue
I
put
my
trust
?
Is
not
this
the
beginning
of
Dauids
ninth
psalme
,
I
will
praise
the
Lord
with
my
whole
heart
?
&
this
the
beginning
of
Bonauentures
ninth
psalme
,
I
will
praise
thee
O
Ladie
with
all
my
heart
?
In
the
16.
psalme
Dauid
saith
,
Preserue
me
O
Lord
:
and
your
Bona●euture
in
his
16.
Psalme
saith
,
Preserue
me
O
Lady
.
I
will
loue
thee
,
O
Lord
,
saith
Dauid
in
his
18.
Psalme
.
but
I
will
loue
the●
O
Lady
,
saith
Banave●ture
in
his
18.
Psalme
.
The
heauens
declare
the
glory
of
God
,
saith
k
Dauid
.
The
heauens
declare
thy
glor●
,
saith
Bonaue●ture
,
speaking
of
the
Virgin
Mary
.
The
Lord
is
my
light
,
saith
l
Dauid
:
Our
Lady
is
my
light
,
saith
Bonauenture
.
In
thee
O
Lord
haue
I
put
my
trust
,
&c.
saith
m
Dauid
:
In
thee
O
Lady
haue
I
put
my
trust
;
thou
art
my
strength
and
my
fortresse
;
Into
thy
hands
O
Lady
I
commend
my
spirit
,
saith
Bonauenture
.
n
Reioyce
in
the
Lord
,
Oye
righteous
:
o
I
will
alway
giue
thankes
vnto
the
Lord
,
his
praise
shall
bee
in
my
mouth
continually
,
saith
Dauid
.
Reioyce
in
our
Lady
,
O
yee
righteous
;
I
will
alway
giue
thanks
vnto
our
Lady
,
her
praise
shall
be
in
my
mouth
continually
,
saith
Benauenture
.
p
Haue
mercy
vpon
me
O
Lord
,
&c.
q
Saue
me
O
God
by
thy
Name
;
r
It
is
a
good
thing
to
praise
the
Lord
;
ſ
Come
let
vs
reioyce
vnto
the
Lord
,
&c.
saith
Dauid
.
Haue
mercy
vpon
mee
O
Lady
,
according
to
the
multitude
of
thy
compassions
put
away
mine
iniquities
;
Saue
me
O
Lady
by
thy
name
;
It
is
a
good
thing
to
praise
the
Virgin
Marie
,
and
to
sing
vnto
her
name
;
Com
let
vs
reioyce
vnto
our
Lady
,
let
vs
worship
and
fall
downe
before
her
,
saith
Bonauenture
.
t
Sing
vnto
the
Lord
a
new
song
,
&c.
u
Sing
yee
loud
vnto
the
Lord
all
the
earth
,
&c.
saith
Dauid
.
Sing
vnto
our
Lady
a
new
song
,
for
she
hath
done
maruellous
things
;
Sing
ye
loud
vnto
our
Lady
all
the
earth
,
&
for●e
her
with
glad
nesse
,
saith
Bonauenture
,
x
O
Lord
heare
my
prayer
,
&
let
my
cry
come
vnto
thee
:
y
My
soule
praise
thou
the
Lord
,
&
all
that
is
within
me
praise
his
holy
name
:
My
soule
praise
thou
the
Lord
,
&c.
which
forgiueth
all
thine
iniquities
,
&c.
saith
Dauid
.
O
Ladie
heare
my
prayer
,
and
let
my
cry
come
vnto
thee
;
my
soule
praise
thou
our
Lady
,
which
forgiueth
all
my
sins
,
saith
Bonauenture
.
z
The
Lord
said
to
my
Lord
,
Sit
thou
on
my
right
hand
,
saith
Dauid
.
The
Lord
said
vnto
our
Lady
,
good
Mother
sit
thou
on
my
right
hand
,
saith
Boaauenture
.
And
to
omit
a
hundred
like
speeches
whereas
Dauid
saith
,
a
Let
euery
thing
that
hath
breath
praise
the
Lord
;
Bonauenture
saith
,
Let
euery
thing
that
hath
breth
praise
our
Lady
.
Esay
in
his
Psalme
saith
,
b
I
will
praise
thee
O
Lord
,
&c.
but
Bonauenture
in
his
Psalme
saith
,
I
wil
praise
thee
O
Ladie
,
Behold
my
Lady
is
my
saluation
,
I
will
trust
&
not
feare
;
Declare
our
Ladies
works
among
the
people
.
Hanna
in
her
Psalme
saith
,
c
mine
horne
is
exalted
in
the
Lord
,
&c.
But
Bonauenture
in
his
Psalme
saith
,
mine
horne
is
exalted
in
our
Lady
;
There
is
none
so
holy
as
our
Lady
,
she
maketh
poore
&
maketh
rich
,
d
she
bringeth
low
&
exalteth
.
Moses
in
the
one
of
his
two
Psalmes
saith
,
Hearken
ye
heauens
,
&c.
for
I
will
publish
the
name
of
the
Lord
;
but
Bonauenture
in
his
psalme
saith
.
Hearken
yee
heauens
what
I
will
speake
of
our
Ladie
,
e
&c.
O
all
yee
worke●
of
the
Lord
,
blesse
ye
the
Lord
,
&c.
said
the
three
children
in
their
Psalme
;
but
Bonauenture
saith
,
O
all
yee
workes
of
the
Lord
,
blesse
yee
our
Ladie
,
&c.
Blessed
be
the
Lord
God
of
Israel
;
&
thou
child
shalt
be
called
the
Prophet
of
the
Highest
,
said
f
Zacharie
in
his
Psalme
;
but
Bonauenture
saith
,
Blessed
our
Lady
the
mother
of
our
Lord
God
of
Israel
;
&
thou
Mary
shalt
be
called
the
Prophet
of
the
Highest
.
Wee
praise
thee
O
God
,
wee
acknowledge
thee
to
be
the
Lord
,
said
Ambrose
and
Austin
in
their
Psalme
;
We
praise
thee
O
Lady
,
wee
acknowledge
thee
O
Mary
to
be
a
Virgin
,
saith
Bonauenture
.
Whosoeuer
will
be
saued
,
it
is
necessary
before
all
things●●
that
hee
hold
the
Catholicke
faith
,
&c.
said
Athanasius
;
but
whosoeuer
will
be
saued
,
it
is
necessary
before
all
things
,
that
hee
stedfastly
beleeue
what
concernes
the
Virgin
Mary
.
And
doth
not
all
this
proue
,
that
some
of
you
Catholikes
doe
in
some
sort
equall
the
Virgin
Mary
vnto
Christ
?
55
Omnia
quae
Dei
sunt
,
Mariae
sunt
;
quia
mater
&
sponsa
Dei
illa
est
:
All
things
which
are
Gods
,
are
the
Virgine
Maries
,
because
she
is
both
the
spouse
and
mother
of
God
,
saith
g
a
great
Rabbin
of
yours
.
And
Tot
creaturae
seruiunt
gloriosae
Mariae
Virgini
,
quot
seruiunt
Trinitati
:
As
many
creatures
honour
the
virgin
Mary
,
as
honour
the
Trinity
,
h
saith
another
.
Christ
was
willing
(
as
i
some
of
your
men
say
)
Paterno
principatui
quodam
modo
principatum
aquiparare
maternum
,
that
his
Mothers
soveraigntie
should
in
some
sort
equall
the
soueraignty
of
God
his
Father
.
As
it
is
a
true
proposition
,
k
Divine
imperio
omnia
famulantur
,
&
Virgo
;
All
creatures
,
euen
the
Virgin
her selfe
,
are
subiect
to
Gods
command
:
so
is
this
proposition
true
,
Imperio
Virginis
omnia
famula●tur
,
&
Deus
:
All
creatures
,
and
God
himselfe
,
are
subiect
to
the
virgin
Maries
command
.
l
Duae
Cathedrae
,
&c.
Two
Chairs
of
estate
were
prepared
in
heaven
,
the
one
for
Christ
,
the
other
for
the
Virgin
Marie
.
And
she
sits
by
him
(
as
m
you
say
)
v●
genus
humanum
habeat
semper
ante
faciem
Dei
Adiutoriun
simile
Christo
ad
procurandum
suam
salute
,
that
mankind
may
haue
alwayes
before
God
an
Advocate
like
to
Christ
.
Were
they
no
Catholickes
,
in
whom
we
reade
these
?
Or
,
doth
it
not
manifestly
herehence
follow
,
that
some
of
you
Catholickes
haue
equalled
in
some
sort
the
Virgin
Marie
vnto
Christ
?
56
You
a
teach
,
that
whereas
Gods
Kingdome
consists
of
Iustice
and
of
Mercy
;
God
retaining
to
himselfe
the
one
halfe
thereof
,
to
wit
,
Iustice
,
gaue
the
other
halfe
,
to
wit
,
Mercy
,
to
his
Mother
.
You
tel
vs
,
b
that
velocior
est
nōnunquā
salus
memorato
n●mine
Mari●●
,
quàm
inuosato
nomine
Domini
Iesu
vnici
filij
eius
:
Men
may
oftentimes
be
sooner
saved
by
calling
on
the
virgin
Mary
then
on
Christ
.
You
tell
vs
,
c
that
Saint
Francis
his
Friers
who
could
not
get
into
heauen
by
the
helpe
of
the
red
ladder
,
at
the
top
whereof
Christ
stood
,
got
easily
into
heauen
by
the
help
of
the
white
ladder
,
at
the
top
whereof
his
Mother
stood
.
d
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
mis●rationem
me●
magni
quid●m
nominis
Theologus
male
in
sidens
,
identidem
increpantis
voce
&
gestu
acclamauit
;
Dic
,
inquit
,
Maria
M●ter
grati●e
,
Mater
misericordi●e
,
&c.
when
a
yong
man
was
to
be
burnt
at
Paris
for
his
●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
e
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
:
f
for
shee
hath
ten
Aue
Maries
of
you
,
for
one
Pater
noster
that
Christ
hath
.
It
is
well
knowne
g
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
h
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
,
i
Non
est
ciuitas
,
vel
castram
,
seu
vi●la
,
quae
non
habet
Ecclesiam
,
vel
saltem
Capellam
aliquā
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
k
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
l
you
decke
her
Churches
and
Chappell
's
,
with
gold
and
silver
,
and
precious
stones
:
whereas
Christs
are
open
to
winde
and
weather
.
m
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
n
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
o
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
p
an
vsuall
prayer
in
many
Churches
:
and
so
was
,
O
foelix
puerpera
,
Nostra
pians
scelera
,
Iure
matris
impera
Redemptori
.
And
in
your
q
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
r
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
ſ
Salomon
dicit
,
qui
parum
noverat
de
Maria
,
t
Turris
fortissima
nomen
Domini
,
ad
ipsum
confugiet
iustus
,
&
exaltabitur
:
nobis
au●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
our
Ladie
is
a
strong
Tower
,
let
the
sinner
come
vnto
it
,
and
he
shall
be
saved
.
You
tell
of
a
u
souldier
who
did
never
any
other
good
deede
▪
then
saying
of
an
Ave
Marie
when
hee
rose
in
the
morning
,
and
another
when
hee
went
to
bed
at
evening
,
who
gratia
Virginis
salvatus
est
,
was
saved
by
the
grace
of
the
Virgine
Marie
.
And
you
tell
vs
of
a
x
theefe
and
murtherer
,
who
did
never
good
deed
,
but
that
he
fasted
Saturday
in
honour
of
the
Virgin
Marie
,
who
for
that
was
likewise
saved
.
You
tell
vs
of
an
y
vnthrift
,
who
to
get
wealth
by
diuelish
meanes
,
renounced
Christ
,
and
yet
because
he
would
not
renounce
the
virgine
Mary
,
was
pardoned
:
and
of
a
z
gracelesse
gentleman
,
of
whom
Christ
himselfe
complained
as
of
one
that
crucified
him
,
who
yet
because
he
honored
the
virgine
Marie
by
fasting
Saturday
,
sped
well
enough
.
You
tell
vs
of
a
one
who
should
haue
beene
condemned
by
Christ
,
by
reason
of
his
sinnefullnesse
,
who
yet
was
absolved
at
the
Virgins
intreatie
,
for
that
he
was
one
of
her
servants
:
and
of
b
another
that
was
indeed
condemned
to
hell
by
Christ
;
and
yet
reprieved
by
reason
of
her
importunitie
,
and
afterwards
saved
.
Do
n●
all
these
tales
(
ordinarily
told
in
your
pulpits
)
convince
,
that
your
forefathers
laboured
to
perswade
the
people
,
rather
to
trust
in
the
virgine
Marie
then
in
her
Sonne
Christ
Iesus
?
Multi
videntur
B.
Virginem
in
maiore
veneratione
habere
quàm
Christum
filium
eius
:
many
seeme
to
honour
the
blessed
Virgine
more
then
her
Sonne
Christ
,
saith
a
c
great
man
of
your
Religion
;
imputing
the
cause
thereof
to
their
*
simplicitie
;
but
he
might
more
iustly
haue
imputed
it
to
your
Doctrine
;
and
the
rather
,
for
that
hee
addeth
in
the
same
place
,
Quia
honor
matris
redundat
in
filium
,
Prov.
17.
patientiam
habet
filius
Dei
de
hac
quorundam
virorum
&
mulierum
simplicitate
:
Because
the
honor
of
the
mother
redounds
to
the
honour
of
the
child
,
as
we
reade
,
Prov.
17.
the
Sonne
of
God
beares
with
the
simplicitie
of
such
men
and
women
as
honour
his
mother
more
then
himselfe
.
For
doth
not
this
doctrine
afford
good
encouragement
for
such
practise
?
61
I
finde
in
many
of
your
a
Catechismes
,
the
second
Commandement
of
the
Decalogue
left
out
quite
:
and
in
b
some
of
your
Catechismes
,
for
Remember
thou
sanctifie
the
Sabbath
day
,
I
finde
,
Remember
to
sanctifie
the
Holy
dayes
.
And
in
your
c
Trent
Catechisme
,
I
find
the
ninth
and
tenth
Commandements
so
huddled
together
,
that
I
know
not
how
it
distinguisheth
and
rankes
them
:
whether
it
makes
,
Thou
shalt
not
couet
thy
neighbours
wife
,
the
ninth
commandement
,
as
d
some
popish
Catechismes
doe
;
or
the
tenth
,
as
e
others
do
.
My
desire
is
you
would
giue
me
a
reason
of
leauing
out
the
second
,
and
of
changing
the
third
according
to
your
account
,
the
fourth
in
ours
;
and
such
nimbing
of
the
9
,
and
10.
together
,
that
you
cannot
agree
among
your selues
which
is
the
ninth
,
which
is
the
tenth
.
62
You
teach
,
that
f
to
speake
against
your
Pope
is
a
most
deadly
finne
against
the
first
Commandement
of
God
:
That
g
to
deuise
or
to
procure
pictures
to
be
deuised
by
others
,
which
may
in
any
sort
be
disgracefull
to
your
Pope
or
to
his
Cardinals
,
or
to
any
of
your
Popish
Hierarchy
,
is
a
sin
against
the
first
commandement
.
That
h
to
keepe
books
either
of
heretickes
,
or
for
any
other
respect
,
forbidden
by
your
Church
,
is
a
sin
against
the
first
commandement
.
That
i
not
to
detect
a
man
infected
with
heresie
,
to
whom
he
ought
(
that
is
,
not
to
detect
a
Protestant
to
the
Inquisition
)
is
a
sinne
against
the
first
commandement
.
That
k
to
disswide
or
hinder
any
for
entring
Religion
(
that
is
,
in
your
language
,
from
being
a
Monke
or
a
Nunne
)
it
to
sinne
against
the
first
commandement
.
That
l
to
set
lights
by
,
and
not
to
regard
the
Ceremonies
of
your
Church
,
is
a
sin
against
the
first
commandement
.
That
m
hee
who
is
ignorant
of
the
fiue
commandements
of
the
Church
,
sins
against
the
first
commandement
.
That
n
hee
who
beleeues
not
vndoubtedly
your
Popish
Purgatorie
,
sinnes
against
the
first
commandement
.
That
o
not
to
beleeue
whatsoeuer
your
Romish
Church
beleeues
,
is
a
sin
against
the
first
commandement
.
That
p
it
is
an
act
of
infidelitie
or
heresie
to
communicate
in
both
kindes
.
And
doe
not
you
hereby
bewray
,
that
you
make
of
no
sinnes
grievous
sinnes
?
62
Saint
Paul
speaking
of
concupiscence
,
which
rebelled
against
the
law
of
his
minde
,
Rom.
7.
23.
complained
of
his
hard
estate
,
that
hee
could
not
rid
his
fingers
of
it
,
ver
.
24.
terming
it
expresly
sinne
,
v.
17.
yet
your
q
Councell
of
Trent
denies
,
that
concupiscence
in
the
regenerate
is
sin
:
and
your
r
Possevin
thinkes
it
not
meete
,
that
wee
,
after
the
example
of
the
Apostle
,
should
call
it
sinne
.
Stealing
for
need
is
sinne
,
as
appeareth
Prov.
30.
9
:
yet
with
ſ
you
,
stealing
for
need
,
is
no
sinne
.
And
doe
not
these
two
instances
bewray
,
that
you
make
of
sins
no
sins
?
But
your
turning
the
commandements
of
God
into
Evāgelicall
counsels
,
puts
all
out
of
doubt
.
For
though
it
be
a
sinne
,
not
to
obserue
Gods
commandements
;
yet
according
to
your
learning
,
it
is
no
sinne
,
not
to
obserue
Gods
counsells
,
t
Nemo
peccat
si
Dei
consilia
praetermittat
:
u
Intermittere
consilia
nullum
peccatum
est
:
x
Consilium
si
non
seruetur
,
nullam
habet
poenam
,
goes
for
good
divinity
with
you
.
Now
that
you
turne
the
commandements
of
God
into
counsels
,
it
is
proved
by
this
,
that
Resist
not
euill
,
&c.
Loue
your
enemies
:
Lend
,
looking
for
nothing
againe
:
Pray
for
them
which
curse
you
:
Let
your
communication
bee
Yea
,
yea
,
Nay
,
nay
,
If
thy
right
eye
cause
thee
to
offend
;
plucke
it
out
,
and
cast
it
from
thee
.
Take
heede
you
giue
not
your
almes
before
men
,
to
be
seene
of
them
,
&c.
Be
not
carefull
:
and
care
not
for
to
morrow
.
If
any
brother
haue
a
wife
that
beleeueth
not
,
if
she
be
content
to
dwell
with
him
,
let
him
not
forsake
her
:
and
the
woman
that
hath
an
husband
that
beleeueth
not
,
if
he
be
content
to
dwell
with
her
,
let
her
not
forsake
him
:
are
held
by
y
you
,
not
commandements
,
but
Evangelicall
counsels
.
For
vpon
this
ground
it
followes
,
that
though
a
man
resist
evill
,
though
hee
loue
not
his
enemies
,
though
hee
pray
not
for
them
who
curse
him
,
though
his
communication
be
more
then
Yea
and
nay
,
though
he
plucke
not
out
his
right
eye
when
it
offends
him
,
though
he
giue
almes
to
be
seene
of
men
,
though
he
be
carefull
for
to
morrow
,
though
he
leaue
his
vnbeleeuing
wife
who
would
dwell
with
him
,
&c.
in
all
this
he
stones
not
.
63
Whosoeuer
is
angry
with
his
brother
vnaduisedly
,
is
culpable
of
iudgement
;
and
whosoeuer
saith
Raca
,
is
worthy
to
be
punished
by
a
Councel
,
saith
our
Sauiour
,
Mat.
5.
22.
yet
vnaduised
anger
,
and
Racaing
of
a
mans
brother
,
are
but
veniall
sins
with
z
you
.
Foolish
talking
and
iesting
,
which
are
things
not
comly
,
saith
S.
Paul
Eph.
5.
4.
yet
they
are
but
veniall
sinnes
with
a
you
.
Of
euery
idle
word
that
men
shall
speake
,
they
shall
giue
an
account
thereof
at
the
day
of
iudgement
,
saith
our
Sauiour
,
Ma●
.
12.
36.
yet
idle
words
are
but
veniall
sinnes
with
b
you
.
Flattery
,
from
which
the
Apostle
cleareth
himselfe
as
from
a
foule
fault
,
1.
Thesse
.
2.
5
is
but
a
veniall
sinne
with
c
you
*
Continuall
haunting
of
Tauerne
or
Ale-house
,
noted
by
the
Apostle
as
an
heathenish
sinne
,
1.
Pet.
4.
3.
is
but
a
veniall
sin
with
d
you
:
no
nor
yet
e
drunkennesse
it selfe
,
which
is
condemned
by
the
Apostle
in
the
same
place
.
The
provoking
of
wife
and
children
to
anger
,
which
the
Apostle
forbids
,
Col.
3.
19.
21.
is
but
a
veniall
sin
with
f
you
.
Though
we
reade
Psal
.
5.
6.
that
the
Lord
shall
destroy
them
that
speake
lies
;
yet
lying
,
provided
it
be
but
in
a
merriment
,
is
no
more
then
a
veniall
sin
with
g
you
.
Yea
some
kinde
of
periurie
,
and
cursed
speaking
,
though
cursed
speakers
be
h
excluded
the
kingdome
of
heauen
expresly
,
and
periury
in
generall
condemned
,
Mal.
3.
5.
are
but
veniall
sinnes
with
i
you
.
If
a
boy
rob
his
father
but
of
little
summes
of
money
;
if
he
steale
pins
,
points
,
bowles
,
or
such
small
things
from
his
companions
,
he
sinnes
but
venially
in
k
your
opinion
.
Provided
a
man
hear
a
Masse
on
the
Sabbath
day
,
he
may
spend
the
rest
of
the
day
in
hawking
,
in
hunting
,
in
skirmishing
,
in
iusting
,
in
tourneying
,
in
bowling
,
in
carding
,
in
dicing
,
in
dancing
,
in
going
to
playes
,
or
any
such
like
idle
exercises
,
and
not
sinne
at
all
,
as
l
some
of
you
say
,
or
at
m
most
but
venially
.
To
manage
a
mans
owne
estate
wickedly
by
spending
wastfully
,
or
sparing
miserably
:
to
play
the
glutton
,
to
exceede
in
apparell
,
to
spend
the
time
idly
,
to
pray
retchlesly
,
to
brag
of
himselfe
insolently
,
are
but
veniall
sinnes
with
n
you
.
For
one
woman
to
call
another
woman
whore
,
or
theefe
,
or
what
ever
comes
first
to
her
tongues
end
:
for
servants
to
miscall
and
raile
one
on
another
,
is
but
a
veniall
sin
with
o
you
.
For
a
man
in
his
fury
or
choller
to
play
any
impious
or
desperate
part
,
to
revile
God
and
his
Saints
,
is
but
a
veniall
sinne
with
p
you
.
And
doth
not
this
argue
,
your
Religion
to
be
a
licentious
Religiō
,
which
of
such
practises
make
but
peccadillos
?
65
It
is
a
foule
sin
for
subiects
to
rebell
against
their
Soveraignes
,
Rom.
13.
1.
yet
you
commend
rebellion
in
subiectes
,
u
Your
Colledge
of
Iesuites
at
Salamanca
in
Spayne
,
concluded
the
seventh
day
of
March
,
Anno
1620.
That
the
Papists
in
Ireland
might
fauour
the
Arch-traitor
Tyrone
,
idque
magno
cum
merito
,
&
speretributionis
aeternae
;
very
meritoriously
,
and
with
hope
of
heaven
.
And
in
Lewis
of
Bavaria
the
Emperour
his
dayes
,
they
who
rebelled
against
him
,
x
were
called
by
your
predecessors
,
Ecclesiae
filij
,
&
verè
fideles
,
your
Churches
white
sonnes
and
truely
faithfull
;
whereas
they
who
stood
with
him
,
were
called
Hereticks
and
Schismaticks
.
It
is
a
foule
sinne
to
vse
vaine
repetition
in
prayers
,
Math.
6.
7.
Yet
you
commend
your
Iesus
Psalters
,
wherein
you
repeate
one
prayer
150.
times
.
To
beleeue
lies
seemes
a
foule
sin
:
for
God
threatneth
such
as
he
resolues
to
damn
,
to
send
them
strong
delusions
that
they
should
beleeue
lies
,
2.
Thessal
.
2.
11.
yet
you
hold
the
beleeuing
of
lies
to
be
meritorious
in
some
persons
.
For
,
Si
rusticus
circa
Articulos
credat
suo
Episcopo
proponenti
aliquod
dogma
hareticorum
,
meretur
in
credendo
,
licet
sit
error
:
If
a
country
follow
beleeue
the
Bishop
of
his
Diocesse
preaching
some
hereticall
point
against
an
Article
of
his
faith
,
hee
merits
in
beleeuing
him
,
saith
y
Tales
.
And
doe
not
these
are
instances
proue
,
that
you
make
of
sinnes
vertues
:
66
You
take
vpon
you
to
forgiue
sinnes
to
commit
:
which
is
proved
by
this
,
z
that
the
Abbot
of
Swines-head
absolved
a
Monke
who
acquainted
him
with
his
purpose
of
poysoning
King
Iohn
with
a
pot
of
Ale
,
before
the
Monke
poysoned
the
King.
And
by
the
testimonie
of
the
Germaines
:
for
in
their
a
grievances
exhibited
to
Charles
the
fifth
,
they
complained
,
that
the
pardoners
perswaded
the
people
they
could
pardon
noxas
praeteritas
aut
futuras
,
both
faults
past
,
and
faults
to
come
.
And
as
much
may
bee
gathered
out
of
Sigismonds
the
Emperours
words
at
the
Councell
of
Constance
,
who
speaking
against
dispensations
,
said
thus
:
b
Legimus
Christum
Petro
potestatem
duntaxat
relaxandi
peccata
,
non
admittendi
dedisse
:
Wee
reade
that
Christ
gaue
Peter
onely
power
to
remit
sins
,
but
not
to
commit
sinnes
.
For
it
is
plaine
by
this
,
that
the
Peters
of
his
dayes
tooke
vpon
them
to
dispense
with
such
as
had
a
mind
to
sin
.
But
most
directly
is
the
point
proved
by
c
Martinus
Al●ensus
Vivaldus
,
that
great
famous
Spanish
Doctor
:
for
in
him
we
reade
,
Quòd
Pap●
habet
omnimodam
potestatem
in
omnes
Christi
fideles
,
tam
quoad
commissa
,
quam
quoad
committenda
crimina
absolvenda
:
That
the
Pope
hath
all
manner
of
power
over
Christs
people
,
to
absolue
them
as
well
from
all
crimes
to
commit
,
as
from
crimes
committed
.
And
by
our
d
most
noble
King
,
who
protesteth
that
he
hath
seene
with
his
owne
eyes
two
Authenticall
B●lls
,
both
of
them
pardoning
sin
as
well
to
come
,
as
by-p●st
.
66
You
a
confesse
,
that
Marriage
was
instituted
by
God
in
Paradise
,
not
onely
for
increase●
mankind
,
but
for
preventing
fornication
.
And
yet
you
b
teach
,
that
a
solemne
vow
(
by
reason
of
the
Churches
constitution
)
makes
a
nullity
of
marriage
following
after
it
.
Now
I
desire
to
know
,
with
what
honestie
the
Church
can
repeale
or
make
voyde
the
institution
of
God
by
any
constitution
of
hers
.
For
you
know
there
is
a
text
,
Those
whom
God
hath
ioyned
together
,
let
no
man
put
asunder
.
Your
c
Glozer
acknowledged
,
that
admiranda
res
videtur
esse
ista
,
this
might
seem
a
strange
thing
:
but
for
satisfaction
of
such
as
thought
it
strange
,
he
could
giue
no
better
answer
,
then
that
the
constitutions
made
by
the
Church
,
are
made
by
your
Pope
;
&
that
your
Pope
,
not
being
a
pure
man
(
which
I
easily
beleeue
)
all
was
well
enough
.
But
cannot
you
giue
me
a
better
?
67
You
d
confesse
,
that
he
is
more
capable
of
Orders
among
you
,
who
hath
kept
two
whores
,
then
he
who
hath
married
one
widow
,
or
two
wiues
.
And
if
this
be
thus
,
may
we
not
say
with
another
of
your
e
Glozers
,
Nota
mirabile
,
quòd
plus
habet
laxuria
quàm
castitas
,
Obserue
a
strange
thing
,
whoredome
hath
greater
priviledge
then
chastitie
.
68
You
f
confesse
,
that
your
votaries
breake
their
vowes
of
chastity
if
they
marry
,
but
not
if
they
keepe
whores
.
Now
I
would
know
of
you
,
whether
this
doth
not
argue
plainly
,
that
your
Votaries
chastity
consists
in
not
marrying
,
and
not
,
in
not
whoring
?
Your
Friers
,
your
Priests
may
lie
with
a
hundred
Nunnes
,
and
keepe
for
all
that
their
vowes
of
chastitie
,
if
this
be
so
.
69
By
your
Religion
,
g
It
is
lesse
evill
in
him
that
hath
vowed
chastitie
,
to
whore
,
then
to
marry
,
h
Mariage
of
them
who
haue
vowed
chastitie
,
is
the
worst
sort
of
incontinencie
.
i
They
sinne
more
grievously
by
marying
,
who
vowed
chastitie
before
,
then
if
they
played
the
Sod●mites
,
or
vsed
the
sin
of
best●alitie
,
according
to
your
divinitie
.
Your
Popes
(
as
good
writers
witnesse
)
haue
been
k
erectors
of
stewes
,
and
l
haue
made
great
profite
by
the
stewes
.
Your
Cardinals
haue
beene
m
frequenters
of
the
stewes
:
your
Doctors
haue
n
defended
the
stewes
:
your
o
Bishops
haue
licensed
Priests
for
a
certaine
summe
of
money
to
keepe
whores
:
and
your
p
Officials
for
money
haue
licensed
maried
wiues
in
their
husbands
absence
to
play
the
whores
.
Adultery
is
reckned
by
q
your
men
,
inter
minora
crimina
,
amongst
the
peccadilloes
.
And
as
for
Fornication
in
Priests
,
r
Communiter
dicitur
,
quòd
pro
simplici
fornicatione
quis
deponi
non
debet
,
cum
pauci
sine
illo
vitio
inveniantur
:
The
common
opinion
amongst
you
is
,
that
no
Priest
should
bee
deposed
for
it
,
because
there
are
but
few
Priests
who
are
free
from
it
.
I
am
ashamed
to
speake
of
ſ
him
,
who
in
Italian
verses
commended
the
sinne
of
Sodomie
,
though
your
Pope
made
him
Archbishop
of
Bene
ventum
.
Doth
not
the
rest
proue
your
Religion
an
vncleane
Religion
,
and
that
you
haue
little
cause
to
brag
of
your
chastitie
?
70
Saint
Paul
,
vpon
experience
of
some
youngers
widowes
loosenesse
of
carriage
,
thought
fit
,
that
young
widowes
should
not
bee
admitted
vnto
any
Church
office
,
but
permitted
to
marry
.
Now
I
would
know
,
why
the
Church
of
Rome
,
which
hath
so
great
experience
of
the
loosenesse
of
their
young
votaries
,
Monkes
and
Nunnes
,
should
not
thinke
it
fit
to
keepe
them
out
of
Monasteries
and
Nunneries
,
and
suffer
them
to
marry
.
Me
thinkes
,
it
is
a
pretty
note
which
t
Cardinall
Caietan
maketh
vpon
this
place
:
Diditit
ab
experientia
〈◊〉
non
conducere
illis
in
venculis
Viduis
,
nec
conducere
Ecclesiae
huiusmodi
professionem
.
Vtinam
hodie
disceremus
ab
eiusmodi
experientijs
,
an
prosint
●o
venitis
aetatis
vtrius
●
sexus
personarum
solennia
vota
,
tum
sacrorum
ordinum
,
tum
religi●sorum
.
71
You
tell
vs
,
x
That
to
pray
publikely
in
Latine
is
most
expedient
,
though
the
people
who
ioyne
in
prayer
with
him
that
prayeth
publikely
,
vnderstand
not
Latine
.
You
tell
vs
,
y
that
men
may
receiue
much
profit
by
such
prayers
,
though
they
vnderstand
them
not
.
Yet
I
cannot
well
see
,
but
that
as
much
profit
may
be
reaped
by
seeing
of
a
Sermon
,
as
by
hearing
of
vnknowne
prayers
.
Certainly
I
thinke
no
man
can
ever
perswade
me
,
but
that
as
much
profit
may
be
received
by
vnknowne
prayers
,
though
a
man
be
a
thousand
miles
off
,
as
if
he
were
present
,
where
such
prayers
are
made
.
Yet
if
you
can
giue
me
any
reason
to
the
contrary
,
I
would
be
glad
to
heare
it
.
72
By
your
Religion
,
z
the
Images
of
Saints
are
to
bee
worshipped
with
Processions
,
Genu
flexionibus
,
inclinationibus
,
thurificationibus
,
deosculationibus
,
oblationibus
,
luminarium
accensionibus
,
&
peregrinationibus
,
by
kneeling
vnto
them
,
by
bowing
the
body
towards
them
,
by
incensing
of
them
,
(
that
is
,
sacrificing
vnto
them
,
as
u
Lindwood
expounds
the
word
)
by
kissing
of
them
,
by
offering
gifts
vnto
them
,
by
setting
vp
candles
before
them
,
by
going
in
pilgrimage
vnto
them
.
Now
I
would
know
why
you
should
not
bee
held
Idolaters
for
this
,
seeing
sacrificing
to
any
thing
but
God
onely
,
hath
beene
alwayes
x
reputed
idolatrie
;
and
the
burning
of
incense
to
any
thing
,
hath
beene
alwayes
held
sacrificing
?
73
I
haue
seene
a
y
prayer
of
yours
,
which
(
as
the
Rubricke
saith
)
was
shewed
vnto
Saint
Austin
by
revelation
of
the
holy
Ghost
;
and
of
which
you
giue
out
,
that
who
weareth
it
about
him
,
shall
not
perish
in
fire
nor
water
,
neither
in
battell
,
nor
iudgement
,
nor
shall
die
sodaine
death
,
nor
be
poysoned
with
venome
.
And
I
haue
seene
certaine
verses
which
z
your
Pope
Vrban
5.
sent
with
three
Agnus
Dei's
to
the
Emperour
of
Greece
,
running
thus
:
Balsamus
,
&
munda
cera
cum
chrismatis
vnda
,
Conficiunt
Agnum
quod
munus
do
tibi
magnum
.
Fonte
velut
natum
,
per
mystica
sanctificatum
,
Fulgura
desursum
depellit
,
omne
malignum
,
Peccatum
frangit
,
vt
Christi
sanguis
,
&
angit
.
Praegnans
servatur
,
simul
et
partus
liberatur
.
Dona
refert
dignis
,
virtutem
destruit
ignis
:
Portatus
munde
,
de
fluctibus
●ripit
vndae
.
Balsam
,
and
pure
water
,
and
chrysme
liquor
cleere
,
Make
vp
this
precious
Lambe
I
send
thee
here
.
All
lightnings
it
dispells
,
and
each
ill
sprite
,
Remedies
sinne
,
and
makes
the
heart
contrite
;
Even
as
the
blood
that
Christ
for
vs
did
shed
:
It
helps
the
childbed
paines
,
and
giues
good
speed
Vnto
the
birth
:
great
gifts
it
still
doth
win
,
To
all
that
weare
it
,
and
that
worthy
bin
:
It
quells
the
rage
of
fire
;
and
cleanely
bore
,
It
brings
from
shipwracke
safely
to
the
shore
.
Now
I
desire
to
know
(
not
how
your
Pope
can
be
excused
from
blasphemie
,
in
ascribing
as
much
to
his
Lambe
,
as
to
the
Lambe
of
God
;
for
I
know
that
passeth
your
skill
:
but
)
how
your
Church
can
be
excused
from
sorcery
?
74
Some
of
your
Painters
picture
Christ
and
Simon
of
Cyrene
carrying
the
Crosse
of
Christ
joyntly
:
but
(
as
a
Iansenius
proveth
well
)
they
carried
it
severally
;
Christ
one
part
of
the
way
,
and
Simon
another
part
of
the
way
:
whereby
it
appeares
it
was
farre
from
a
cart
loade
:
yet
you
tell
vs
of
so
many
peeces
of
it
,
in
so
many
places
,
as
that
you
cannot
denie
,
but
that
at
this
day
it
would
fraught
a
shippe
of
three
hundred
Tunne
.
Now
I
desire
to
know
,
how
it
,
being
insensible
,
of
lesse
then
a
cart
loade
,
is
become
a
ship
loade
;
especially
seeing
for
the
first
three
hundred
yeares
after
Christ
,
no
body
discerned
any
growth
of
it
,
yea
no
body
regarded
it
?
75
b
Some
of
your
Crucifixes
represent
Christ
nailed
on
the
Crosse
with
three
nails
,
some
with
foure
:
of
moe
nailes
then
foure
,
wee
neither
reade
in
your
Lay
mens
bookes
,
nor
in
your
Clergy
books
:
yet
there
are
a
number
of
nailes
shewed
in
diverse
places
,
which
are
said
to
bee
of
the
nailes
wherewithall
Christ
was
nailed
vnto
the
Crosse
.
Now
I
desire
to
know
,
how
they
being
but
foure
at
first
,
are
come
to
so
many
now
;
especially
considering
both
Ruffinus
hist
lib.
1.
cap.
8.
and
Socrates
hist
.
lib.
1.
cap.
13.
and
Theodoret
hist
.
lib.
1.
cap
:
18.
testifie
,
that
Constantine
made
bridles
of
some
of
them
:
and
an
helmet
of
the
rest
of
them
:
and
that
c
Gregory
Turonensis
,
who
relates
the
matter
a
little
differently
,
affirmes
,
Helena
her selfe
to
cast
one
of
them
into
the
Sea
,
to
make
it
safely
navigable
.
Did
that
which
she
cast
into
the
sea
.
spawne
thinke
you
,
that
wee
haue
such
a
frie
of
Nailes
?
75
You
d
keepe
a
solemne
feast
in
honour
of
the
Crosse
whereon
Christ
dyed
,
though
Christ
was
most
despightfully
vsed
thereon
.
Now
I
desire
to
know
,
why
you
keepe
not
rather
a
solemne
feast
in
honour
of
the
Asse
whereon
Christ
rode
into
Ierusalem
,
seeing
he
was
e
royally
vsed
when
he
rid
vpon
the
Asse
?
76
You
f
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
a
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
b
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
d
Purgatory
is
only
for
those
soules
which
are
not
perfectly
purged
in
this
life
:
&
yet
you
tell
vs
,
that
e
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
.
f
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
i
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
,
k
Solum
Deum
nosse
quae
sit
iusta
poenitentia
,
that
God
onely
knowes
how
long
any
sinne
deserues
to
be
punished
in
,
purgatorie
;
though
l
some
take
vpon
them
pre●isely
to
set
downe
,
that
every
sinne
deseru●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
Purgatori●
:
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
,
m
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
n
Treasury
to
keepe
money
in
for
the
vse
of
the
poore
;
so
now
there
is
in
the
Church
a
o
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
p
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
,
q
as
you
say
:
r
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
ſ
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
,
t
that
diseases
of
the
body
are
temporall
punishments
of
sin
,
&
that
u
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
,
x
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
y
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
,
z
that
your
Bishops
may
absol●e
from
blasphemy
,
from
heresy
,
from
periurie
,
from
sorcerie
,
from
Sodomitrie
,
from
incest
,
from
besti●li●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
,
a
Rabbini
gravius
plectendos
esse
eos
aiunt
,
qui
contradicunt
verbis
S●ribarum
,
quàm
v●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
,
b
Qui
gustavit
ovum
,
trahitur
in
carcerem
,
cogiturque
de
haresi
causam
dicere
:
qui
totam
diem
Dominicam
vacat
temulentiae
,
scortis
&
aleae
,
audit
bellus
hom●
:
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
.
c
Severius
punitur
quando
que
Monachus
sine
●uculla
incedens
,
quàm
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
,
d
Graviùs
plectitur
agens
contrae
vnum
Papae
decretum
,
quàm
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
e
the
Scribes
and
Pharises
,
so
you
make
void
the
commandements
of
God
for
your
traditions
?
86
I
haue
a
f
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
g
one
for
1000000
yeares
;
and
h
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
i
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
com●
to
a
nemoscit
,
and
to
let
the
rest
sleepe
in
the
decke
.
87
You
k
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
l
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
●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
absolutiō
88
l
You
teach
that
the
workes
whereby
you
do
make
satisfaction
to
God
,
are
poen●
,
punishments
:
and
withall
m
you
reach
,
That
prayer
is
one
of
those
workes
.
And
doth
it
not
thereupon
follow
▪
that
you
hold●●
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
n
teach
,
tha●
innummerable
sinnes
are
veniall
,
that
is
,
o
pardonable
of
their
owne
nature
,
p
such
as
wee
need
not
make
confession
of
,
q
such
as
for
which
a
man
deserues
not
to
bee
called
a
sinner
,
r
such
as
make
no
breach
of
friendshippe
betweene
God
and
vs
;
such
as
God
(
according
to
ſ
some
of
your
Doctors
)
is
not
displeased
with
▪
t
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
,
u
the
delinquents
shall
goe
to
Purgatorie
,
where
the
paine
is
so
intollerable
,
that
a
x
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
pierce
his
feete
,
and
to
eate
nothing
but
bread
baked
on
the
imbers
,
and
to
drinke
nothing
but
vineger
mingled
with
gall
,
and
to
weare
nothing
but
that
which
was
made
of
Camels
haire
,
and
to
lie
vpon
the
bare
earth
,
with
a
stone
vnder
his
head
in
stead
of
a
pillow
,
made
choise
to
abide
all
this
rather
then
to
abide
in
Purgatorie
one
day
longer
.
Now
I
desire
to
know
what
the
reason
might
bee
,
that
God
in
the
next
world
should
torment
his
friends
it
so
horrible
manner
,
whom
he
would
haue
quit
from
blame
in
this
world
for
a
thing
of
nothing
?
90
A
y
Gentleman
of
Germanie
payed
a
yearely
annuitie
out
of
his
lands
to
a
Monasterie
not
farre
from
him
,
bequeathed
by
his
father
,
to
the
end
that
the
Monkes
therein
should
pray
for
the
deliverance
of
his
fathers
soule
out
of
Purgatorie
.
Now
in
processe
of
time
,
the
Gentleman
vnderstood
that
the
Monkes
of
that
Monasterie
brag'd
much
of
certaine
Indulgences
which
they
had
lately
procured
,
affirming
,
that
whosoever
would
buy
them
of
them
,
might
deliver
out
of
Purgatorie
what
soule
soever
they
desired
.
Hereupon
the
Gentleman
pretending
great
care
to
free
his
fathers
soule
from
Purgatorie
,
made
offer
of
a
good
large
summe
of
money
,
vpon
condition
they
would
make
him
good
assurance
that
by
those
Indulgences
his
fathers
soule
should
be
indeed
delivered
.
The
Monkes
sweare
he
neede
not
doubt
hereof
,
for
it
was
certaine
he
should
be
delivered
:
yet
for
his
better
securitie
,
they
procure
it
to
be
confirmed
vnder
the
seale
of
their
Monasterie
and
of
their
Order
,
and
cause
it
to
be
subscribed
with
their
owne
hands
,
and
the
hand
of
their
Generall
,
that
by
the
purchase
of
those
Indulgences
his
fathers
soule
was
vndoubtedly
delivered
out
of
Purgatorie
.
With
these
assurances
the
Gentleman
departed
.
And
when
the
Monks
,
vpon
his
fathers
Anniversary
day
came
vnto
him
for
their
Annuity
,
hee
denied
the
payment
,
because
his
fathers
soule
was
delivered
by
the
Indulgences
which
they
sold
him
.
With
which
answer
the
Monks
were
discontented
,
and
complained
of
the
Gentleman
to
the
Bishop
,
who
gaue
iudgement
that
the
Gentleman
must
continue
the
paiment
of
the
Annuitie
:
to
which
iudgement
the
Gentleman
refused
to
stand
.
My
desire
is
,
you
would
deliver
me
your
opinion
,
whether
the
Bishop
had
better
reason
to
giue
such
a
iudgement
,
or
the
Gentleman
to
refuse
the
iudgement
?
91
A
z
Countrey
fellow
was
wont
in
merriment
to
say
,
That
hee
was
verily
perswaded
there
were
but
a
sew
soules
in
Purgatorie
,
or
rather
none
at
all
.
For
which
hee
was
at
length
called
in
question
by
the
Inquisitors
.
Now
he
confessed
that
he
had
,
often
said
so
,
and
thought
he
had
good
proofe
for
it
.
For
(
quoth
he
)
you
,
and
such
as
you
are
,
teach
vs
,
that
none
go
to
Purgatorie
but
penitent
Christians
,
who
haue
not
in
this
life
fully
satisfied
for
their
sinnes
.
And
you
teach
vs
withall
,
That
every
Masse
delivers
one
soule
(
at
least
)
out
of
Purgatorie
:
and
that
the
first-Masse
of
every
Priest
delivers
fifteen
soules
:
and
that
innumerable
soules
are
delivered
by
Indulgences
.
Now
wee
all
know
,
that
in
every
village
and
towne
,
there
are
more
Masses
said
every
day
,
then
there
dies
penitent
Christians
.
And
how
then
is
it
possible
that
there
should
bee
any
soules
in
Purgatorie
?
Was
not
this
case
prettily
argued
?
92
a
Tecelius
the
Pardoner
bragd
hee
could
forgiue
sinnes
to
come
and
past
.
Hereupon
a
Germain
Gentleman
procured
of
him
a
pardon
for
a
sinne
to
come
;
and
afterwards
robd
the
Pardoner
as
he
passed
through
a
Forrest
,
professing
that
that
was
the
sinne
for
which
hee
procured
the
pardon
which
hee
bought
of
him
.
Did
not
the
Gentleman
serue
the
Pardoner
right
?
93
You
b
define
your
Church
,
to
be
a
companie
of
men
professing
one
faith
,
vnder
one
head
,
to
wit
,
the
Pope
.
Whereupon
it
must
needs
follow
,
(
must
it
not
thinke
you
?
)
that
when
you
haue
no
Pope
,
you
haue
no
Church
.
Now
after
the
death
of
every
Pope
there
is
a
time
wherin
there
is
no
Pope
.
Your
Chaire
stands
emptie
,
sometimes
many
dayes
,
sometimes
many
yeares
.
And
doth
it
not
thereon
follow
,
that
after
the
death
of
every
of
your
Popes
,
there
is
a
time
wherein
you
haue
no
Church
?
94
You
brag
as
much
of
the
name
of
the
Church
,
as
the
c
Iewes
of
olde
did
of
the
Temple
of
the
Lord.
At
every
other
word
(
almost
)
the
Church
is
in
your
mouthes
.
And
if
you
champion
d
Campian
lie
not
,
Audito
Ecclesiae
nomine
hostis
expalluit
,
Wee
no
sooner
heare
of
the
name
of
the
Church
,
but
our
hearts
faile
vs.
Now
I
pray
you
of
all
loues
,
tell
what
you
meane
by
the
Church
,
when
you
say
c
the
Church
is
Iudex
omnium
controversiarum
,
Iudge
of
all
controversies
:
and
that
Infallibilitas
verbi
Dei
ex
Ecclesiae
testimonio
pendet
,
The
infallibilitie
of
the
word
of
God
depends
vpon
the
Church
:
and
that
we
must
heare
the
Church
.
Are
you
of
Gretzers
mind
,
who
f
saith
,
that
in
these
particulars
,
Per
Ecclesiam
intelligimus
Romanum
Pontificem
,
By
the
Church
we
meane
the
Pope
?
If
so
,
much
good
doe
you
with
your
Church
,
I
had
rather
be
of
a
poore
Chappelrie
,
then
one
of
your
Church
.
95
It
is
said
,
that
all
your
Priests
take
this
oath
:
g
Ego
N.
sacram
Scripturam
iuxta
eum
sensum
quem
tenuit
&
tenet
sancta
mater
Ecclesia
,
cuius
est
iudicare
de
vero
sensu
&
interpretatione
sacrarum
Scripturarum
admitto
;
nec
e●m
vnquam
nisi
iuxta
vnanimem
consensum
Patrum
accipiam
&
interpretab●r
:
that
is
,
I
such
a
one
,
do
take
the
holy
Scripture
in
that
sense
,
which
my
holy
mother
the
Church
,
whose
dutie
it
is
to
iudge
which
is
the
true
sense
of
Scripture
,
hath
taken
it
,
and
takes
it
in
:
neither
will
I
ever
take
it
in
other
sense
then
such
as
the
Fathers
giue
thereof
with
one
conset
.
Now
if
you
do
so
,
I
would
know
how
you
can
cleare
your selues
from
periurie
,
seeing
it
is
plaine
,
you
sometimes
take
and
expound
Scriptures
in
that
sense
,
which
never
Father
gaue
of
them
.
As
for
example
,
Mica
.
7.
v.
8
,
9.
which
h
you
alledge
for
Purgatorie
:
for
no
Father
did
ever
so
expound
it
.
Sometimes
you
take
and
expound
them
in
that
sense
which
is
contrary
to
some
Fathers
;
as
when
i
you
expound
the
words
in
24.
of
Prov.
v.
16.
of
falling
into
sin
:
for
,
Non
de
iniquitatibus
,
sed
de
tribulationibus
loquitur
:
The
text
speakes
not
of
falling
into
sinne
,
but
of
falling
into
adversitie
,
saith
Austin
de
Civitate
Dei
,
lib.
11.
cap.
31.
Sometimes
you
take
and
expound
them
in
that
sense
which
is
contrary
to
all
the
Fathers
,
which
we
find
to
haue
interpreted
them
;
as
when
k
you
take
Christs
words
,
Ioh.
10.
16.
which
he
spake
of
one
Shepheard
,
to
be
meant
of
your
Pope
,
and
not
of
Christ
himselfe
:
for
the
l
Fathers
say
,
that
by
one
Shepheard
,
Christ
meant
himselfe
.
96
I
am
told
,
m
you
commend
the
Collier
,
who
being
asked
by
a
Divell
,
as
he
lay
on
his
death-bed
,
or
by
a
Cardinall
,
as
he
was
travailing
on
the
way
,
how
he
beleeved
;
returned
answer
,
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
quàm
merus
idiotismus
,
The
Divinity
of
Lay-papists
is
nothing
else
but
foolerie
?
Certainly
n
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
seips●s
sensibus
spoliare
,
&
ratione
abdicare
,
shew
themselues
idiots
.
97
It
is
written
by
the
o
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
p
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
,
q
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
r
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
,
ſ
that
the
whole
Order
of
your
Humble
Friers
were
put
downe
in
an
instant
by
Pi●s
5.
Anno
1570.
for
that
some
of
them
would
haue
murthered
Cardinall
Borrhomaens
.
t
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
.
u
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
caeremoniā
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
dū
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
habe●
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
Mosco●i●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
Lai●ie
)
among
Protestants
liues
continently
,
that
is
,
according
to
his
meaning
,
vnmarried
.
Yet
to
omit
the
single
life
of
many
Laiks
,
it
is
well
knowne
that
the
more
part
of
our
Bishops
since
the
reformed
times
,
were
and
are
vnmarried
men
.
Deserues
not
your
Cardinall
,
for
these
Cardinall
lies
,
to
bee
rewarded
with
a
whetstone
?
102
You
a
tell
vs
,
That
if
the
Priests
of
Moses
law
abstained
from
their
wiues
in
their
severall
turnes
,
wherein
they
served
at
the
Altar
:
(
which
you
take
as
granted
)
much
rather
ought
the
Priests
of
the
New
Law
,
who
are
to
serue
at
the
Altar
euery
day
,
abstaine
alwayes
from
wiues
.
But
seeing
the
high
Priest
,
who
(
doubtlesse
)
abstained
not
from
his
wife
alwayes
,
b
served
at
the
Altar
daily
;
I
would
know
how
you
can
proue
it
to
mee
plainly
,
That
the
Priests
of
Moses
Law
in
their
severall
turnes
wherein
they
served
at
the
Altar
,
abstained
from
their
wiues
.
And
if
c
Ierom
be
your
best
proofe
;
then
,
seeing
d
he
saith
,
That
the
Priests
of
Moses
Law
abstained
from
wine
and
strong
drinke
,
as
well
as
from
their
wiues
;
I
would
know
,
why
your
Priests
should
not
abstaine
alwayes
from
wine
and
strong
drinke
,
as
well
as
from
wiues
?
103
You
e
tell
vs
,
That
every
man
hath
the
gift
of
Continency
,
who
will.
But
seeing
S.
Paul
witnesseth
,
f
That
God
distributeth
to
every
man
severally
as
he
will
(
proper
gifts
)
and
g
accounts
the
gift
of
continency
for
a
proper
gift
:
and
that
our
Saviour
Matth.
19.
11
,
12.
speaking
of
Continency
,
affirmes
,
that
all
men
are
not
capable
of
it
:
I
would
know
how
you
can
accord
your
doctrine
with
the
Apostles
,
and
with
our
Saviours
.
If
you
tell
me
,
h
That
Deus
id
rectè
petentibus
non
deneget
:
God
will
not
deny
the
gift
therof
to
them
who
askeit
of
him
aright
:
I
desire
to
know
why
S.
Paul
;
who
(
considering
the
times
)
was
so
desirous
that
men
should
liue
vnmarried
,
did
not
rather
perswade
them
vvho
could
not
containe
,
rectè
petore
,
to
pray
aright
for
the
gift
of
it
,
then
i
to
marry
:
and
vvhether
you
thinke
that
every
man
may
obtaine
the
other
proper
gifts
,
such
as
that
of
prophesie
,
and
of
speaking
strange
languages
,
and
of
healing
:
if
he
will
,
and
doe
rectè
petere
.
104
You
all
affirme
,
That
all
the
Apostles
were
continent
from
their
wiues
,
after
they
followed
Christ
;
and
wee
denie
it
.
Now
thus
Largue
for
vs
,
and
against
you
:
Saint
Peter
begat
of
his
wife
,
after
he
followed
Christ
,
a
daughter
called
Petronilla
.
Ergo
all
the
Apostles
were
not
continent
from
their
wiues
,
after
they
followed
Christ
.
The
Antecedent
of
which
Argument
,
is
proved
thus
:
Saint
Peter
had
a
daughter
called
Petronilla
,
borne
in
lawfull
matrimonie
,
who
was
so
faire
and
beautifull
,
that
Count
Flaccus
a
man
of
great
account
in
Rome
,
and
of
an
high
linage
,
doted
on
her
,
Anno
Christi
98.
which
was
about
68
yeares
after
Peter
began
to
follow
Christ
.
For
he
began
to
follow
Christ
An.
30.
Ergo
S.
Peter
had
a
daughter
called
Petronilla
,
begotten
by
him
of
his
wife
after
hee
followed
Christ
.
The
consequence
of
which
argument
is
proved
thus
:
Petronilla
in
the
98
yeare
of
Christ
,
could
not
be
so
faire
and
beautifull
,
that
a
man
of
honour
and
worth
could
do●e
on
her
,
vnlesse
she
was
begotten
by
her
father
of
his
wife
after
his
Apostleship
.
For
in
that
yeare
,
viz.
98.
if
she
had
been
begotten
by
her
father
before
his
Apostleship
,
she
had
beene
68.
yeares
old
,
past
fairenesse
,
past
beautie
.
Ergo
Saint
Peter
had
a
daughter
called
Petronilla
,
begotten
of
his
wife
after
he
followed
Christ
.
Answer
Priest
,
and
denie
not
the
Legends
of
thy
Church
,
and
I
will
burne
all
my
bookes
but
my
Bible
.
105
You
all
affirme
,
That
if
the
studious
Reader
peruse
all
antiquitie
,
hee
shall
finde
all
not
able
Bishops
and
Priests
of
Gods
Church
to
haue
beene
single
,
or
continent
from
their
wiues
,
if
they
were
married
before
they
came
to
the
Clergie
.
And
we
denie
it
.
Now
thus
I
argue
for
vs
,
and
against
you
,
in
this
.
If
by
antiquitie
it
appeare
,
that
some
notable
Bishop
had
two
sons
by
his
wife
;
to
the
elder
of
which
hee
spake
thus
a
little
before
his
death
:
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
;
Nondum
tot
anni
sunt
tui
,
quot
iam
in
sacris
Mihi
sunt
peracti
victimis
,
&c.
The
yeares
of
thine
age
are
not
so
many
as
the
yeares
of
my
Priesthood
,
&c.
Then
the
studious
Reader
perusing
antiquitie
,
may
finde
,
that
all
notable
Bishops
lived
not
continent
from
their
wiues
,
whom
they
had
married
before
they
came
to
the
Clergie
.
For
how
could
a
notable
Bishop
haue
the
elder
of
his
two
sonnes
by
his
wife
,
of
fewer
yeares
then
he
had
bin
in
priesthood
,
vnlesse
he
begat
him
and
his
younger
brother
after
hee
was
in
the
Clergie
?
But
the
Antecedent
is
true
.
Ergo
the
consequent
.
That
the
Antecedent
is
true
,
is
proved
by
this
,
That
in
antiquitie
we
finde
Gregory
Nazianzen
and
Caesarius
were
brethren
,
sonnes
of
one
Gregorie
,
a
notable
Bishop
,
by
his
wife
Nonna
;
and
that
Gregory
Nazianzen
was
the
elder
,
to
whom
his
father
Gregory
said
as
is
abouesaid
.
106
a
You
all
affirm
,
It
was
never
lawfull
in
Gods
Church
to
marry
after
holy
Orders
and
that
there
is
not
one
Authenticall
example
thereof
in
the
vvorld
.
And
vve
deny
it
.
Novv
thus
I
argue
for
vs
,
and
against
you
,
in
this
:
If
it
vvere
the
custome
of
the
Greeke
Church
in
old
time
to
suffer
their
Priests
,
and
Deacons
,
and
Subdeacons
to
marry
,
then
once
it
vvas
lavvfull
in
Gods
Church
to
marry
after
holy
Orders
:
and
(
doubtlesse
)
once
there
vvere
many
Authenticall
examples
thereof
in
the
vvorld
.
But
it
vvas
the
custome
of
the
Greeke
Church
in
old
time
,
to
suffer
their
Priests
,
and
Deacons
,
and
Subdeacons
to
marry
.
Wherefore
it
vvas
once
lavvfull
in
Gods
Church
to
marry
after
holy
Orders
,
&c.
That
it
was
the
custome
of
the
Greeke
Church
in
old
time
,
to
suffer
their
Deacons
and
Subdeacons
to
marrie
,
it
is
so
apparant
by
the
10
Canon
of
the
Councell
kept
at
Ancyra
,
that
your
b
Soto
confesseth
,
Negart
non
posse
,
it
cannot
be
denyed
.
That
it
was
the
custome
of
the
Greeke
Church
in
old
time
to
marrie
,
it
is
so
apparant
by
c
these
words
of
one
of
your
Popes
called
Steuen
.
Aliter
se
orientatium
traditio
habet
Ecclesiarum
:
-
aliter
huius
Sanct●●
Roman●●
Ecclesiae
:
Nam
carum
Sacerdotes
,
Diaconi
,
●t
Subdiaeoni
in
matrimonio
copulantur
:
istius
autem
Ecclesiae
nullas
Sacerdotum
licentiam
habet
con●ugium
sortiendi
:
The
tradition
of
the
Greeke
Church
is
different
from
the
tradition
of
the
Rom.
Church
:
for
,
their
Priests
and
Deacons
,
and
Subdeacons
may
marry
:
whereas
no
priest
in
the
Romish
Church
is
permitted
to
marry
.
That
d
Caietan
one
of
your
Cardinalls
,
audenter
ait
,
qu●d
etiam
post
susceptos
ordines
quondam
●sacerdotibus
liouit
matrimonio
copulari
:
confidently
affirmes
,
That
in
old
time
even
priests
might
marry
after
their
Ordination
Yet
if
you
,
Sir
Priest
,
know
better
then
Soto
,
and
Caietan
,
to
●lude
their
proofes
;
speake
out
that
the
world
may
take
notice
of
your
wit.
But
take
heed
of
the
e
Glosses
answer
,
though
it
be
approoved
by
Cardinall
f
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
g
Grande
Iesuites
:
I●●a
interpretatio
Glossa
non
satis
videtur
Textui
con●entanea
:
nam
vt
patet
ex
Antithesi
;
quam
ibi
facit
Stepha●us
proeodem
ille
a●●epit
Matrimonia
copul
ari
et
fontiri
coniugi●m
.
As
sorti●●
coniugi●●
,
inire
m●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
coniugtū
.
But
by
sortiri
coniugin̄
〈…〉
he
meant
to
marry
.
Wherefore
by
,
In
matrimonio
〈◊〉
,
he
meant
,
to
marry
.
Besides
,
the
Glosses
exposition
giues
a
deadly
blow
to
your
former
asse●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
viūtur
;
they
lived
not
continēt
from
their
wiues
107
You
haue
set
vs
out
o●
divers
times
,
divers
*
Indices
or
forbidden
bookes
,
of
which
I
haue
seene
three
,
One
made
by
the
Inquisitors
of
Rome
,
and
printed
Anne
15●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
,
a
Abdiae
de
vitis
12.
Apost
.
b
Itinerarium
Petri
per
Clementem
▪
c
Opus
imperfectum
in
Mattheum
.
d
Nicolas
Cabasila
.
e
Almaricus
,
f
G●lielmus
de
sancto
Amore
,
g
Iacobus
Alman
consra
Thomam
de
Vio
,
by
whom
is
meant
Cardinall
Caietan
;
and
h
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
i
Erasmus
Roterodamus
p●nced
in
the
ranke
of
writers
,
quorum
libri
&
scrip●●mnia
prohibentur
,
whose
bookes
and
writings
(
of
what
argument
〈…〉
Religion
or
humanitie
)
are
absolutely
forbidden
.
And
I
found
in
the
same
ranke
forbidden
,
k
Nilus
Thessalonicensis
,
l
Nicola●●
Clemangis
,
m
Beatus
Rhenanus
,
and
n
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
o
Catechisme
of
Charanza
Archbishop
of
Toledo
forbidden
,
which
was
p
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
,
●tinerarium
Petri
,
Opus
imperfectum
,
Cabasila
,
Almaricus
,
Gulielmus
de
S.
Amore
,
Alman
against
Caietan
,
and
Cas●
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
q
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
Charanz●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
,
quàm
verae
narrationi
,
are
more
like
to
tales
of
Robin
Hood
,
then
to
truth
,
in
t
Bellarmines
opinion
.
107
As
you
haue
●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
u
Iunius
:
the
Spanish
,
by
x
Quiroga
:
the
Neopolitan
,
by
y
Gregory
Capuccinus
:
the
Romine
,
by
z
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.
Chrysos●ome
,
and
Epiphanius
,
viz.
a
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
.
b
Adorare
statuas
vel
imagine●●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
.
c
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
.
d
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
sol●
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
.
e
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.
1
Sacerdos
n●n
redat
barbam
:
Let
not
a
priest
shaue
his
beard
.
2
Sacerdos
virginem
ducat
v●orem
:
Let
a
priest
marry
a
virgin
.
3
Praecepta
Dei
cust●dienda
:
Gods
precepts
are
to
bee
kept
.
4
Sculptilia
prohibet
fieri
:
Hee
forbids
the
making
of
graven
things
.
5
Verbo
Dei
nihil
addendum
aut
detrahendum
:
Nothing
is
to
be
added
or
detracted
from
Gods
word
.
6
Idololatria
fugienda
:
Idolatry
is
to
be
avoyded
.
7
Illi
soli
seruiendum
:
Him
only
shalt
thou
serue
.
8
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
.
9
Salus
et
spes
nostra
Deus
:
God
is
our
salvation
and
our
hope
.
10
In
Deo
spes
ponenda
:
Our
trust
is
to
be
reposed
in
God.
11
Adorandus
Deus
:
God
is
to
be
worshipped
.
12
Optat
doceri
a
Deo
:
He
wisheth
that
he
might
be
taught
of
God.
13
Omnis
homo
mendax
:
Every
man
is
a
lyer
.
14
Christus
iusticia
nostra
:
Christ
is
our
righteousnesse
.
15
Deus
sortitudo
nostra
:
God
is
our
strength
.
16
Omnes
peccatores
:
All
men
are
sinners
.
17
Non
in
manufactis
templis
habitat
Deus
:
God
dwelleth
not
in
temples
made
with
hands
.
18
Maledicti
confidentes
in
homine
:
Cursed
are
they
who
put
their
trust
in
men
.
19
Iustus
ex
fide
viuit
:
The
iust
man
liues
by
faith
.
20
Doctor
Ecclesiae
Christus
:
Christ
is
the
master
of
his
Church
.
21
Christus
dilectus
audiendus
:
Christ
the
vvelbeloued
is
to
be
heard
.
22
Mandata
Dei
obseruanda
:
The
commandements
of
God
are
to
bee
kept
.
23
Fides
saluat
:
Faith
saues
.
24
Laborat
manibus
Paulus
:
Paul
vvrought
vvith
his
ovvne
hands
.
25
Lex
non
iuste
,
sed
impio
data
est
:
The
law
is
not
given
to
the
righteous
man
,
but
to
the
vngodly
.
26
Respectus
personarum
non
habendus
:
There
ought
no
respect
of
persons
to
be
had
.
27
Christus
pro
nobis
mortuus
:
Christ
dyed
for
vs.
28
Angelus
non
vult
adorari
:
The
Angell
would
not
be
adored
.
29
Credens
Christ●
,
non
morietur
in
aeternum
:
He
that
beleeveth
in
Christ
,
shall
never
die
.
30
Fide
purificantur
corda
:
Hearts
are
purified
by
faith
.
31
Gratiâ
Christi
salvamur
:
We
are
saved
by
the
grace
of
Christ
.
32
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
.
33
Hominum
mandata
docens
,
frustrà
Deum
colit
:
In
vaine
they
worship
God
,
who
teach
for
doctrine
mens
precepts
.
34
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
.
35
In
infirmitatibus
inuocantibus
Deum
salus
:
There
is
a
helpe
for
them
who
pray
to
God
in
the
time
of
trouble
.
36
Qui
non
laborat
,
non
manducet
:
He
that
will
not
labour
,
let
him
not
eate
.
37
Manducet
Christianus
quicquid
vendi
solet
in
macello
:
Let
a
Christian
eate
whatsoever
comes
into
the
shambles
to
be
be
sold
.
38
Miseranti
Deo
tribuenda
salus
:
Our
salvation
is
to
be
ascribed
vnto
Gods
mercy
.
39
Operatur
in
nobis
Deus
&
vel
.
le
&
perficere
:
God
works
in
vs
both
the
will
and
the
deed
.
40
Misericordiâ
purgantur
peccata
:
By
mercie
iniquities
are
forgiuen
.
41
Petentes
in
nomine
Christi
obtinemus
:
We
obtaine
what
we
aske
in
Christs
name
.
42
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
Buc●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
a
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
b
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
,
c
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
,
1
literally
,
and
2
particularly
of
his
Frier
Minorites
.
And
that
e
B.
Franciscus
titulatus
fuit
titulo
Iesus
Nazare●us
Rex
Iudaeorum
:
Frier
Francis
had
the
tittle
of
Iesus
of
Nazareth
king
of
the
Iewes
given
him
.
And
that
f
Nemo
fuit
minister
&
servus
Christi
vt
Franciscus
,
&
ipsius
perfectus
imitator
:
Christ
had
neuer
such
a
servant
as
Frier
Francis
;
there
was
never
any
man
who
imitated
Christ
in
so
perfect
manner
as
Frier
Francis.
g
Similis
B.
Francisco
&
suo
Ordini
non
est
inventus
,
qui
servauit
ad
literam
legem
Excelsi
:
There
was
never
such
a
person
heard
of
as
S.
Francis
and
his
order
,
who
kept
Gods
law
literally
.
h
B.
Franciscus
totum
Evangelium
ad
literam
obseruauit
:
Saint
Francis
kept
the
Gospel
literally
.
Nec
apicem
vel
vnicum
transgreditur
,
nec
iota
:
He
brake
not
a
tittle
of
it
,
nor
a
iote
.
These
fooleries
and
blasphemies
are
in
that
booke
,
and
no
dele
set
vpon
them
.
Yea
though
it
was
wont
to
be
held
an
heresie
to
say
,
i
Quod
B.
Franciscus
est
ille
Angelus
,
de
quo
dicitur
in
Apocalypsi
,
Vidi
alterum
Angelum
habentem
signum
Dei
viui
:
That
S.
Francis
was
that
Angell
,
of
whom
it
is
written
in
the
Revelation
,
I
saw
another
Angell
which
had
the
seale
of
the
liuing
God
:
yet
so
much
is
written
in
this
booke
in
these
words
,
k
Quòd
prophetia
Apoc.
7.
fuerit
ad
literam
de
B.
Francisco
,
diuinitùs
Domino
Bonauenturae
Cardinali
fuit
ostensum
;
and
no
dele
set
vpon
them
.
Though
it
was
wont
to
be
held
an
heresie
,
at
least
an
error
,
to
say
,
l
Quòd
B.
Franciscus
semel
in
anno
descendit
ad
Purgatorium
,
&
extraxit
iude
anima●
illorum
qui
in
hac
vita
fuerunt
de
Ordine
suo
,
seu
de
Ordinibus
per
eum
institutis
,
&
ducit
ad
paradisum
:
That
S.
Francis
went
once
a
yeare
downe
to
Purgatorie
,
and
brought
thence
all
the
soules
of
them
which
in
this
world
were
of
his
Order
,
or
any
other
Order
instituted
by
him
,
and
carried
them
to
heaven
with
him
:
yet
so
much
is
written
in
this
booke
,
in
these
words
,
wherein
Christ
is
brought
in
speaking
to
Frier
Francis
thus
;
m
Sicut
ego
in
die
obitus
mei
ad
Limbum
accessi
,
&
meritis
ac
virtute
stigmatum
passionis
meae
,
omnes
animas
quas
inveni
extraxi
,
sic
volo
quòd
&
tu
,
vt
sis
mihi
conformis
in
morte
,
sicut
es
in
vita
,
in
die
Natalitij
tui
vadas
quolibet
anno
ad
Purgatorium
,
&
omnes
animas
trium
Ordinum
,
scilicet
,
Minorum
,
sororum
S.
Clarae
,
&
Continentium
3
Ordinis
quos
ibidem
inveneris
,
in
virtute
&
efficacia
tuorum
stigmatum
eruas
,
&
ad
gloriam
Paradisi
perducas
;
and
no
dele
set
vpon
them
.
That
it
was
wont
to
be
held
an
heresie
to
say
,
n
Quòd
nullus
potest
damnari
qui
deferat
habitum
B.
Francisci
:
No
man
could
be
damned
who
wore
the
habit
of
Saint
Francis
:
yet
it
is
written
in
this
booke
,
that
Christ
revealed
it
to
Frier
Francis
;
o
Quòd
nullus
qui
moreretur
in
habitu
eius
esset
damnatus
;
&
no
dele
is
set
vpon
it
.
Though
it
was
wont
to
be
held
an
error
,
p
Quòd
Ordo
B.
Francisci
in
perpetuum
durabit
;
Though
Saint
Francis
Order
should
continue
till
doomes
day
:
yet
q
that
is
in
this
booke
,
and
no
dele
set
vpon
it
.
In
other
of
your
bookes
we
reade
,
that
the
virgine
Mary
promised
a
yong
man
mariage
,
saying
,
r
Ego
ero
vxor
tua
,
accede
ad
me
&
da
mihi
osculum
;
&
coegit
eum
:
I
will
be
thy
wife
,
come
and
kisse
me
;
and
shee
compelled
him
to
kisse
her
.
And
afterwards
,
when
the
youth
was
ready
to
take
horse
,
shee
held
his
stirrup
,
and
bad
him
get
vp
.
Wee
reade
,
ſ
that
she
came
to
another
youth
,
who
serued
her
very
devoutly
,
c●llumque
brachijs
suis
stringens
dedit
illi
osculum
,
and
halsing
him
about
the
necke
kissed
him
.
Wee
t
reade
,
that
shee
in
an
Oratory
supplied
personally
the
place
of
one
Betris
an
arrant
whore
,
by
the
space
of
fifteene
yeares
together
,
vvhilest
Betris
the
vvhore
ranne
vp
and
dovvne
after
a
vvhoremaster
Priest
,
so
that
no
bodie
knevv
in
all
that
time
that
Betris
vvas
missing
.
We
u
reade
,
that
to
saue
the
credit
of
an
Abbesse
vvho
vvas
vvith
child
,
she
came
vnto
her
vvith
tvvo
Angels
attending
her
,
commanding
the
Angels
to
play
the
Midvviues
;
&
to
carry
the
child
in
her
name
to
a
certaine
Heremite
,
vvilling
him
to
keepe
it
for
her
till
it
vvas
seven
yeares
old
.
We
x
reade
,
that
she
came
to
the
Cell
of
one
Alanus
,
and
vvas
so
familiar
vvith
him
,
that
shee
not
onely
espoused
him
to
her
husband
,
but
also
kissed
him
,
and
opened
to
him
her
pappes
,
and
povvred
great
plentie
of
her
ovvne
milke
into
his
mouth
.
Wee
y
reade
,
that
S.
Katherin
intreated
Christ
to
take
avvay
her
heart
,
and
to
giue
her
a
nevv
heart
:
&
that
one
day
Christ
came
and
opened
her
side
sensibly
vvith
his
hand
,
and
tooke
out
her
heart
,
and
so
vvent
his
vvay
,
leaving
her
indeede
vvithout
an
heart
;
and
that
shee
notvvithstanding
being
in
prayer
,
lift
vp
her
heart
to
God
in
prayer
:
and
that
as
shee
vvas
going
homevvard
,
Christ
met
her
vvith
a
heart
in
his
hand
,
vvho
opening
her
side
,
and
putting
the
heart
hee
had
in
his
hand
into
her
bodie
,
said
these
words
,
Loe
deare
daughter
,
as
I
did
the
other
day
take
away
thy
heart
,
so
doe
I
now
in
stead
of
it
giue
thee
my
heart
;
and
so
closing
vp
the
wound
which
was
made
in
her
bodie
,
went
his
way
.
Wee
z
reade
,
that
S.
Dustan
tooke
the
Divell
by
the
nose
with
a
paire
of
tongs
of
iron
burning
hote
;
or
a
with
a
paire
of
pinsers
by
the
vpper
lip
,
and
held
him
fast
.
Wee
b
reade
that
S.
Dominicke
caused
the
Divell
to
hold
him
a
candle
so
long
,
till
the
Divell
burnt
his
fingers
,
and
fell
on
roaring
.
We
c
reade
,
that
the
divells
for
feare
of
holy
water
,
ranne
so
fast
out
of
a
sicke
mans
chamber
,
that
alter
in
alterum
impingebat
,
one
of
them
crowded
another
,
and
trode
on
their
fellowes
heeles
for
haste
.
Wee
d
reade
,
that
S.
Brice
saw
the
Divell
get
a
good
knocke
on
his
pate
by
the
wall
which
was
behind
him
,
whilest
for
want
of
paper
to
write
the
Friers
faults
in
,
he
laboured
to
stretch
out
a
paper
with
his
teeth
,
as
shoo-makers
doe
their
over-leathers
:
for
the
paper
rending
,
the
Divells
head
(
ere
the
Divell
was
aware
)
flew
backward
,
and
hit
vpon
the
wall
.
We
e
reade
,
that
S.
Margret
caught
the
Divell
by
the
haire
,
and
cast
him
to
the
ground
vnder
feete
,
and
that
she
set
her
right
foote
vpon
his
neck
,
and
kept
him
there
as
long
as
shee
thought
good
.
We
f
reade
,
that
S.
Iuliana
caught
hold
of
the
Divell
,
and
bound
his
hands
behind
him
,
and
whipt
him
with
the
chaine
that
was
about
him
,
and
dragg'd
him
after
her
along
a
street
,
making
him
a
laughing
stocke
to
all
the
boyes
in
the
towne
,
and
at
last
cast
him
into
a
iakes
.
We
g
reade
,
that
one
S.
Niceta
served
the
Divell
much
after
the
like
manner
,
tying
him
vp
in
a
dunghill
.
And
h
that
one
S.
Lupus
shut
vp
the
Divell
so
close
in
a
basen
of
water
,
that
the
Divell
howled
and
brayed
,
but
could
not
get
out
,
till
S.
Lupus
let
him
out
.
And
i
that
S.
Peter
did
driue
away
the
Devils
with
a
great
key
he
had
in
his
hand
.
We
k
reade
,
that
S.
Zeno
following
a
woman
with
a
traine
gowne
,
saw
many
divels
lying
and
sleeping
on
the
skirts
of
her
gowne
:
and
that
as
shee
was
passing
over
a
dirtie
channell
,
vpon
holding
vp
of
her
skirts
for
feare
of
miring
,
the
divels
fell
into
the
filthy
channell
;
whereat
other
divels
,
who
followed
on
foote
,
and
S.
Zeno
,
laughted
heartily
.
We
reade
in
your
bookes
l
that
God
promised
S.
Blase
,
whosoever
desired
his
helpe
for
the
infirmitie
of
the
throate
,
should
be
healed
.
And
m
that
God
promised
S.
Roche
,
whosoever
prayed
in
the
name
of
Iesus
to
him
,
should
be
preserved
from
the
pestilence
.
And
n
that
God
promised
S.
Margaret
,
whatsoever
woman
with
childe
prayed
to
her
in
time
of
her
travell
,
should
haue
safe
deliverance
.
And
o
that
God
promised
S.
Leonard
,
whosoever
in
prison
desired
his
helpe
,
should
be
set
at
libertie
.
And
p
that
God
promised
S.
Katherine
,
whosoever
called
vpon
her
in
any
necessitie
,
he
should
be
heard
.
And
that
hee
promised
as
much
to
those
who
called
vpon
q
the
10000
Martyrs
,
vpon
r
Onuphrius
the
Heremite
,
vpon
ſ
S
Erasmus
,
vpon
t
S.
Venerandus
,
vpon
u
S.
Venerand●
,
vpon
x
S.
George
,
vpon
y
S.
Christopher
,
vpon
z
S.
Cadoc
,
vpon
a
S.
Marth●
,
vpon
b
Nice●a
,
vpon
c
S.
Denis
,
&c.
We
reade
in
your
bookes
,
that
d
Iudas
the
traitor
flew
his
Father
,
and
lay
with
his
mother
;
and
because
the
fiends
might
not
drawe
out
his
foule
by
his
mouth
,
which
had
lately
kissed
Christs
mouth
,
his
belly
burst
,
and
then
the
fiends
,
tooke
his
soule
,
and
carried
it
to
Hell.
We
d
reade
,
that
this
Iudas
hath
certaine
play
dayes
,
in
which
he
comes
not
in
Hell
;
d
as
namely
every
Ladies
day
,
&
every
Saturday
afternoone
till
Evensong
be
done
on
Sunday
.
And
e
that
some
of
the
Angels
which
stood
not
in
the
truth
,
were
never
adiudged
to
Hell
,
but
to
sit
as
birds
in
a
tree
,
and
to
sing
Mat●ens
and
Evensong
,
and
all
such
survice
as
Christian
men
vse
to
sing
.
We
reade
,
f
that
S.
Barbara
baptized
her selfe
in
a
well
of
water
;
and
that
flying
from
other
fathers
furie
,
shee
had
passage
made
her
by
God
through
a
great
rocke
,
which
opening
it selfe
,
received
her
in
the
foreside
,
and
let
her
out
on
the
further
side
:
and
that
a
Shepheard
who
discovered
this
Barbara
vnto
her
father
who
pursued
to
kill
her
,
was
turned
into
a
stone
,
and
his
flocke
of
sheepe
either
into
stones
,
or
into
Locusts
.
We
reade
,
g
that
S.
Patrick
caused
a
stolne
sheepe
to
bleare
in
his
belly
who
had
stolne
and
eaten
it
:
and
that
hee
prevailed
so
farre
with
God
,
that
no
Irish-man
should
abide
the
comming
of
Antichrist
.
We
reade
,
h
that
a
Souldier
who
had
no
other
good
propertie
,
but
that
hee
said
one
Ave
Mary
in
the
morning
,
&
another
at
night
,
was
saved
by
the
meanes
of
the
Virgin
Mary
.
We
reade
,
i
that
S.
Macarius
is
commended
for
that
hee
repented
sixe
moneths
for
killing
of
a
flea
.
k
That
Thomas
of
Canterbury
.
is
commended
for
wearing
louzie
breeches
.
That
S.
Francis
is
commended
1
for
gathering
wormes
out
of
the
way
,
that
they
should
not
be
troden
on
:
and
2
for
calling
all
manner
of
beasts
,
wolues
,
asses
,
&c.
his
brethren
:
and
3
for
taking
lice
off
beggars
,
and
putting
them
on
himselfe
.
We
reade
,
l
that
S.
Henry
of
of
Denmark
is
commended
for
that
when
litle
wormes
crept
out
of
an
Vlcer
in
his
knee
,
he
tooke
and
put
them
in
againe
,
saying
,
Goe
into
your
inheritante
where
you
haue
bin
nourished
.
And
m
that
Frier
Ruffin
was
commended
for
wishing
that
he
might
stinke
on
his
deathbed
,
and
bee
cast
out
without
buriall
,
that
the
dogs
might
eate
him
.
These
and
ten
thousand
such
tales
as
these
,
which
are
partly
ridiculous
,
partly
blasphemous
,
many
of
them
(
in
your
owne
opinions
)
false
,
are
read
in
your
Martyrologies
,
Legends
,
Service
books
,
&c.
Now
that
which
I
desire
to
know
,
is
,
why
you
haue
not
Indices
to
purge
your
Martyrologies
,
your
Legends
,
your
Festiuals
,
your
Vincentius
,
your
Antoninus
,
your
Caesarius
,
your
Discipulus
,
your
Peters
Catalogus
Sanctorum
,
and
such
like
,
from
these
ridiculous
fooleries
,
and
blasphemies
,
and
falsities
,
as
well
as
you
haue
to
purge
Bibles
and
other
good
writers
,
from
much
good
matter
contained
in
them
?
110
You
a
brag
much
of
the
Fathers
,
as
though
they
were
all
as
wholly
on
your
side
,
as
any
of
your
later
Popes
▪
and
you
invey
much
against
vs
,
as
contemners
of
the
Fathers
.
You
would
make
the
world
beleeue
,
that
b
we
despise
all
the
Churches
Doctors
,
and
ancient
Fathers
:
that
c
we
make
no
more
account
of
the
Fathers
,
longer
then
we
can
wrest
them
to
serue
our
turne
,
then
we
doe
of
Bevis
of
Hampton
nor
Adam
Bell.
That
d
we
make
indeede
no
more
account
,
of
the
holy
Fathers
,
then
we
doe
of
the
Turks
Alcoran
,
or
Es●ps
Fables
.
That
e
it
is
well
knowne
to
such
as
heare
our
Sermons
,
●r
be
in
place
to
heare
vs
talke
boldly
and
familiarly
together
among
our selues
,
wee
are
not
afraid
plainely
to
confesse
,
that
the
Fathers
were
all
Papists
.
Th●●
f
though
the
ancient
Fathers
referred
all
their
controversies
to
the
triall
of
old
Doctours
who
lived
before
the
controversies
began
,
g
and
that
you
are
willing
to
doe
the
same
;
yet
h
wee
doe
flie
the
meanes
of
triall
.
i
Wee
in
no
one
point
will
bee
tried
by
the
iudgement
and
consent
of
antiquitie
.
But
marke
(
Sir
Priest
)
what
I
say
;
I
am
of
k
Scultetus
mind
,
That
that
great
light
of
Cambridge
D.
Whitakers
spake
nothing
but
the
truth
,
when
in
his
answer
to
Campian
hee
avouched
,
Patres
in
maximis
iudicijs
toti
sunt
nostri
,
in
levioribus
varij
,
in
minutissimis
vestri
:
The
Fathers
in
the
maine
controversies
are
wholly
ours
;
in
the
lesser
,
some
ours
,
some
yours
;
in
some
trifles
yours
.
Yea
I
am
of
the
same
minde
with
that
other
great
light
of
Oxford
D.
Rainolds
,
who
in
his
l
Conference
with
your
Hart
,
solemnly
protested
,
that
in
his
opinion
,
Not
one
of
all
the
Fathers
was
a
Papist
.
And
if
you
dare
put
your selfe
on
the
ancient
Fathers
(
which
you
may
not
doe
by
your
booke-learning
,
for
it
is
the
present
Church
,
that
is
,
your
present
Pope
,
and
not
the
ancient
Fathers
,
who
by
your
booke
learning
is
the
sole
Iudge
of
all
controversies
;
)
but
if
you
dare
put
your selfe
on
the
ancient
Fathers
to
bee
tried
by
them
,
for
the
discovering
of
your
vanitie
in
bragging
,
and
clearing
of
vs
from
your
vniust
calumniations
,
I
will
name
you
thirty
severall
points
of
doctrine
,
taught
by
you
,
denied
by
vs
,
for
proofe
of
which
,
I
am
very
confident
you
are
not
able
to
name
one
Father
,
no
not
one
Father
,
who
lived
within
a
thousand
years
after
Christ
.
And
the
doctrinall
points
I
mean
are
these
,
1
You
teach
,
that
the
vulgar
Latine
is
to
be
preferred
before
,
at
least
equalled
with
the
Hebrew
and
the
Greeke
2
That
it
is
not
meet
and
expedient
,
especially
at
all
times
,
that
the
Bible
should
be
translated
into
the
knowne
languages
of
the
common
people
.
3
That
the
holy
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
●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
Cōmunion
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
su●●e
,
all
beggars
that
goe
from
doore
to
doore
,
all
M●ons
;
●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
.
11●
You
●rag
much
of
the
vnity
that
is
among
you
.
You
would
make
all
the
world
beleeue
,
that
m
Nunc
omnes
Catholici
toto
orbe
dispersi
,
de
omnibus
dogmatibus
●idelidem
sentiunt
:
All
Catholickes
dispersed
through
out
the
whole
world
,
are
of
one
opinion
in
matters
of
faith
.
That
n
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
A●●●ain
a
Doctor
of
Paris
writ
against
Cardinall
Caie●an
?
why
Soto
the
Spaniard
writ
against
Ferus
▪
and
Medina
a
Spaniard
in
defence
of
Ferus
against
Soto
Why
Guli●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
Clychtove●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
Ecchius●alled
●alled
upon
Taulorul
:
Why
Catharin
writ
against
〈◊〉
.
Why
Soto
writ
against
Catharin
.
Why
o
Didicus
Castillns
writ
against
Iansenius
.
Why
your
Seminaries
,
writ
so
many
bi●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
,
p
qua
pijs
auribus
horribilia
,
as
are
horrible
to
be
heard
;
and
with
such
opinions
concerning
the
Sacraments
,
q
qua
nova
&
foeda
,
&
●mnino
Catholic
i●
auribus
abso●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
r
prophanissiun●
,
most
profane
:
and
with
one
opinion
touching
mariage
betweene
persons
of
different
Religion
,
which
is
ſ
implum
&
irrationab●●e
,
both
wicked
and
vnreasonable
:
and
with
another
touching
the
Resurrection
,
which
is
t
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
,
u
Qua
nouum
&
infandum
dogma
introducunt
,
&
multa
falsa
&
incredibilia
:
whereon
followes
one
new
and
grand
paradox
,
besides
many
lesser
falsities
and
incredul●ties
.
Yea
,
why
doth
Catharin
charge
Ca●●●an
with
words
touching
the
Godhead
of
Christ
,
x
quae●ani●elfe
●●orribilia
&
omnium
sententiâ
detestanda
,
which
are
apparently
horrible
,
and
by
common
consent
to
be
detested
?
and
with
another
opinion
,
of
which
he
saith
thus
,
y
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
a
Mas●as
Commentaries
vpon
Iosua
?
b
Didacus
Stella
his
Commentaries
vpon
Luke
?
c
Ferus
Commentaries
vpon
Mathew
and
Iohn
?
d
Claudus
Espencaeus
his
Commentaries
vpon
Titus
?
e
Iame●
Faber
his
Commentaries
vpon
the
Evangelists
,
and
S.
Pauls
Epistles
?
Why
forbid
you
f
Charanza
Archbishop
of
Toledo
his
Catechisme
?
Why
forbid
you
g
Catharinus
his
two
questions
de
verbis
quibus
Christus
sanctissimum
Eucharistiae
sacramentum
confecit
?
Why
forbid
you
h
Baptista
Cremensis
workes
?
Why
forbid
you
i
Beatus
Rhenanus
his
Scholies
vpon
Tertullian
;
and
his
Epistle
de
primatu
Petri
?
Why
forbid
you
k
Onus
Ecclesiae
?
and
l
Stephen
Gardiners
booke
,
de
vera
obedientia
?
Why
haue
you
purged
already
m
Guitmundus
de
Sacramento
,
who
lived
ad
an
.
1070
;
and
n
Tho.
of
Aquin
his
summe
of
Divinitie
,
who
lived
ad
an
.
1240
;
and
o
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
,
p
a
great
stickler
in
the
Councell
of
Constance
,
An.
1414.
against
Iohn
Huss
?
and
for
the
purging
of
Antonius
de
Rosell●s
,
who
lived
ad
Ann.
1467
?
and
for
the
purging
of
a
speciall
booke
,
intitled
Ordo
baptizandi
,
cum
modo
visitandi
,
printed
at
Venice
,
Ann.
157●
?
In
q
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
,
Non●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
.
r
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
f
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
t
Sir
Thomas
More
,
u
Bellarmine
,
and
many
others
of
you
,
denye
that
the
Hebrew
and
the
Greeke
are
wilfully
corrupted
either
by
Iewes
or
Hereticks
;
seeing
our
x
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
.
y
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
,
z
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
a
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
d
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
e
some
of
you
teach
,
that
we
are
not
iustified
by
faith
onely
?
and
yet
is
it
not
confessed
by
f
Alfonsus
de
Castro
,
that
Claudius
Guillaua●us
a
learned
Papist
was
of
opinion
,
that
wee
are
iustified
by
faith
onely
?
Doe
not
g
some
of
you
teach
,
that
no
man
can
be
sure
of
his
salvation
,
without
speciall
revelation
?
and
yet
did
not
the
same
h
Claudius
Guillandius
maintaine
the
contrary
,
and
Catharinus
too
,
both
in
and
after
the
Councell
of
Trent
?
i
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
gra●ae
Dei
adiu●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
●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
.
Definitiv●
haec
sententia
,
Deum
homini
nihil
impossibile
praecepisse
,
falsò
tribuitur
Augustino
,
cùm
Pelagij
sit
:
This
defin●tiue
sentence
,
viz
God
commanded
no
man
any
impossible
thing
,
is
fa●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
afflictiones
in
hac
vita
,
sicut
&
aliorum
iustorum
,
fuerunt
vltiones
peccati
actualis
vel
originalis
:
No
person
besides
Christ
is
exempt
from
originall
sinne
;
the
virgin
Marie
died
by
reason
of
originall
sinne
;
and
all
the
afflictions
which
she
suffred
in
this
li●e
,
befel
her
as
then
befell
to
other
good
men
,
viz.
as
punishments
either
of
actuall
or
originall
sinne
.
Satisfactiones
l●boriosae
iustificatorum
non
valent
expia●e
de
condigno
poenam
temporalem
restantem
post
culpam
condonatam
:
The
painefull
satisfactorie
workes
of
such
as
are
iustified
,
doe
not
condignely
satisfie
for
the
temporall
punishment
remaining
after
the
fault
pardoned
.
Did
not
(
I
say
)
Michael
Barus
your
Deane
of
Lovayne
teach
these
doctrines
,
and
aboue
70
more
,
much
like
vnto
these
,
all
which
are
condemned
by
k
Pius
5.
and
Gregory
13.
as
partly
hereticall
,
partly
erroneous
,
partly
suspitious
,
partly
temerariou
,
partly
scandalous
,
partly
offensiue
?
And
are
you
not
ashamed
to
brag
of
your
vnitie
?
Me
thinkes
your
vnity
is
like
that
of
the
Madianites
,
who
thrust
every
man
his
sword
into
the
side
of
his
fellow
.
112
You
brag
much
of
the
commendation
that
S.
Paul
gaue
vnto
the
Church
of
Rome
in
his
Epistle
to
the
Romanes
,
and
l
say
It
is
much
to
be
noted
.
And
is
it
not
as
much
to
be
noted
what
commendations
God
by
his
Prophets
gaue
vnto
Ierusalem
,
m
the
mother
of
all
other
Churches
?
Is
it
not
as
much
to
be
noted
,
how
God
by
his
prophets
affirmed
,
n
that
he
chose
Ierusalem
that
his
name
might
be
there
,
and
o
that
for
euer
?
How
God
by
his
prophets
affirmed
,
p
that
he
meant
to
dwell
there
for
euer
,
because
he
had
a
delight
therein
?
q
His
eyes
and
his
heart
should
be
on
Ierusalem
,
perpetually
▪
Ierusalem
should
be
called
r
a
Citiy
of
truth
and
the
mountaine
of
the
Lord
of
hoasts
,
the
holy
mountaine
.
Doe
not
these
commendations
surpasse
those
which
were
given
by
Paul
vnto
the
Church
of
Rome
in
his
Epistle
to
the
Romanes
?
And
if
the
Iewes
now
,
haue
no
occasion
to
bragge
of
the
commendation
given
to
the
Church
of
Ierusalem
of
olde
,
why
should
you
stand
so
much
vpon
it
,
that
S.
Paul
in
his
time
,
gaue
commedation
to
the
Church
of
Rome
in
his
time
?
May
it
not
be
,
that
as
ſ
Ierusalem
,
of
a
faithfull
Citie
became
a
harlot
:
so
Rome
,
since
S.
Pauls
time
,
of
a
virgin
,
is
become
a
strumpet
?
Many
virgine
Churches
●ost
their
virginitie
soone
,
as
you
may
see
by
Egesippus
words
recorded
in
t
Eusebius
.
Againe
,
was
not
the
Church
of
Corinth
as
much
commended
,
if
not
more
,
by
S.
Paul
in
his
Epistle
written
to
the
Corinthians
,
as
the
Church
of
Rome
in
his
Epistle
to
the
Romanes
?
The
u
Apostle
writes
of
the
Corinthians
,
that
they
were
rich
in
Christ
,
in
all
kind
of
speech
,
and
in
all
knowledge
,
that
they
were
not
destitute
of
any
gift
:
affirming
further
,
that
our
Lord
Iesus
Christ
will
confirme
them
to
the
end
.
Which
he
writ
not
of
the
Romanes
.
Of
the
Romanes
continuing
in
that
fame
and
renown
of
faith
,
for
which
hee
commends
them
,
hee
speakes
nothing
:
and
yet
the
Church
of
Corinth
hath
lost
her
maidenhead
;
&
why
not
Rome
?
If
the
naturall
branches
,
the
Iews
,
notwithstanding
all
their
promises
:
and
the
branches
of
the
same
Oliue-plant
with
the
Romanes
,
I
meane
the
Corinthians
,
notwithstanding
all
the
commendations
which
S.
Paul
gaue
them
,
bee
cut
off
,
be
deceived
:
what
reason
haue
you
;
who
hold
of
Rome
,
to
please
your selues
with
conceits
of
I
know
not
what
drie
Summers
,
because
Saint
Paul
commended
your
predecessors
?
113
You
brag
,
that
the
faith
which
you
professe
at
this
day
,
is
the
same
with
that
which
the
Apostle
commended
in
the
Romanes
in
his
dayes
;
and
yet
though
the
Apostle
in
his
Epistle
to
the
Romanes
,
wherein
he
commends
the
Rom.
faith
,
comprehends
all
kinde
of
doctrines
,
and
handles
them
very
fully
and
exactly
,
as
b
Theodoret
witnesseth
,
and
the
c
Rhemists
confesse
;
hee
speakes
nothing
therein
of
the
Popes
Monarchie
,
of
his
power
to
iudge
and
determine
all
causes
of
faith
,
of
his
calling
of
Councells
,
of
his
Presidentship
in
councels
,
of
his
right
to
ratifie
their
decrees
,
to
decide
causes
brought
him
by
Appeales
from
all
the
coasts
of
the
world
:
of
censuring
Kings
,
by
deposing
them
;
and
their
Kingdomes
,
by
interdicting
them
:
he
saith
nothing
herein
of
his
right
to
bind
Bishops
,
Metropolitans
and
Patriarkes
with
an
oath
to
bee
his
faithfull
subiects
:
to
giue
Church-livings
and
Offices
to
whom
he
list
:
to
break
the
bands
of
all
Councels
with
dispensations
.
He
saith
nothing
of
the
Masse
,
of
the
reall
presence
,
of
Transubstantiation
.
He
saith
nothing
of
the
vowes
of
povertie
,
of
obedience
and
chastitie
.
He
saith
nothing
of
Images
,
of
the
Crosse
,
of
Pilgrimages
,
of
Iubiles
,
of
Pardons
,
of
Purgatorie
,
of
praying
to
the
dead
,
or
for
the
dead
.
Hee
saith
nothing
(
I
say
)
no
not
a
word
,
not
so
much
as
in
shew
,
for
the
proofe
of
these
,
or
any
such
doctrines
as
these
,
whereon
yee
stand
most
in
these
dayes
:
but
on
the
contrary
,
in
many
places
he
speakes
directly
against
many
of
your
now-doctrines
,
against
many
of
your
present
positions
.
As
for
example
,
whereas
you
both
in
books
and
windowes
paint
God
the
Father
in
the
likenesse
of
an
old
man
,
and
d
defend
it
as
lawfull
:
The
Apostle
in
his
Epistle
to
the
Romanes
teacheth
,
that
it
is
vnlawfull
,
e
calling
them
fooles
,
who
turned
the
glorie
of
the
incorruptible
God
,
to
the
similitude
of
the
image
of
a
corruptible
man.
Secondly
,
whereas
f
you
teach
,
that
religious
worship
is
due
to
creatures
,
to
Angells
,
to
men
,
to
Images
,
to
Crucifixes
,
&c.
The
Apostle
in
this
Epistle
g
shewes
how
grievously
they
were
punished
by
God
,
who
worshipped
and
served
the
creature
,
forsaking
the
Creatour
;
implying
therein
,
that
it
is
not
lawfull
to
giue
religious
worshippe
vnto
creatures
.
Thirdly
,
whereas
you
h
maintaine
,
that
the
doctrine
of
faith
onely
iustifying
,
is
an
old
heresie
:
the
Apostle
in
this
Epistle
teacheth
it
for
a
Catholicke
doctrine
;
i
for
we
conclude
(
saith
he
)
that
a
man
is
iustified
by
faith
without
the
workes
of
the
law
;
which
is
all
one
to
say
,
a
man
is
iustified
by
faith
onely
.
Fourthly
,
whereas
m
you
teach
,
that
the
virgin
Mary
was
free
from
originall
sinne
;
the
Apostle
in
n
this
Epistle
writes
,
that
in
Adam
all
men
(
and
by
consequent
the
virgin
Mary
)
sinned
;
what
exception
haue
wee
but
Christ
?
Fifthly
,
whereas
o
you
teach
,
that
some
sinnes
are
veniall
,
that
is
,
pardonable
of
their
owne
nature
,
and
not
worthy
of
damnation
:
the
Apostle
in
this
Epistle
teacheth
contrary
,
p
saying
,
The
wages
of
sinne
(
meaning
every
sinne
)
is
death
.
Sixthly
,
whereas
q
you
teach
,
that
everlasting
life
is
a
stipend
:
the
Apostle
in
this
Epistle
teacheth
it
is
a
gift
,
The
gift
of
God
is
eternall
life
,
r
saith
the
Apostle
.
Seventhly
,
whereas
ſ
you
teach
,
that
concupiscence
is
no
sinne
;
and
besides
,
t
that
we
may
not
safely
call
it
sinne
:
the
Apostle
in
this
Epistle
,
u
by
your
owne
mens
confession
,
x
calls
it
sinne
.
Eightly
,
whereas
y
you
account
it
heresie
to
teach
,
that
a
iustified
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
,
z
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
a
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
,
b
that
the
afflictions
of
this
present
time
are
not
worthy
of
the
glory
which
shall
bee
shewed
vnto
v●
.
Tenthly
,
whereas
c
you
crie
out
against
the
certaintie
of
faith
,
calling
it
an
vnhappie
securitie
,
presumption
,
and
a
faithlesse
perswasion
:
the
Apostle
in
d
this
Epistle
commends
the
faith
that
is
free
from
doubting
,
e
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
f
you
teach
,
that
Christ
is
vpon
every
of
your
Altars
:
the
Apostle
in
g
this
Epistle
teacheth
,
that
since
his
rising
he
is
at
the
right
hand
of
God.
Twelfthly
,
wheras
h
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
,
i
saying
,
The
wisdome
of
the
flesh
,
(
that
is
,
a
man
vniustified
)
cannot
please
God.
Thirteenthly
,
whereas
k
you
teach
,
that
every
creature
must
be
subiect
to
the
Pope
,
&
that
the
Pope
is
subiect
to
none
:
the
Apostle
in
this
Epistle
q
exhorteth
euery
creature
to
be
subiect
to
the
higher
powers
,
meaning
by
the
higher
powers
(
as
the
r
circumstances
shew
)
the
civill
Magistrates
,
and
not
the
Pope
.
Fourteenthly
,
whereas
you
ſ
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
t
perswades
every
Creature
,
the
Clergie
as
well
as
the
Laitie
,
to
pay
tribute
&
custome
to
the
civill
Magistrate
.
Fifteenthly
,
whereas
y
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
,
z
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
a
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
,
b
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
a
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
b
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
(
c
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
●
ere
any
feare
of
God
in
your
Bishop
to
adde
the
word
se
,
himselfe
,
of
himselfe
to
the
text
,
thinke
you
?
Your
d
Cardinall
Bellarmine
,
to
proue
that
holy
things
may
be
religiously
worshipped
,
alledgeth
th●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
li●●e
religion
shall
be
venerable
;
descanting
vpon
them
thus
,
Hic
vides
pro
eodem
ac●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
e
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
g
Cardinall
Hosius
,
and
your
h
Bishop
Canus
,
in
way
of
prooving
that
wee
may
beleeue
in
Saints
,
alledge
the
words
of
Saint
Paul
to
Philemon
,
Gratias
ag●
Deo
meo
,
audiens
fidem
quam
habes
in
Domin●
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
i
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
k
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
:
Our
Lord
shall
purge
away
the
filthinesse
of
the
sonnes
and
daughters
of
Sion
,
and
shall
wipe
away
the
blood
from
the
midst
of
them
with
the
spirit
of
iudgement
and
burning
.
Yet
in
the
vulgar
Latin
(
which
he
is
bound
by
oath
to
follow
)
the
words
lie
thus
;
Si
abluerit
Dominus
sordes
filiorum
&
filiarum
Sion
,
&
sanguinem
Ierusalem
lauerit
de
medio
eius
in
spiritu
ardoris
&
iudicij
.
Why
(
I
pray
you
)
did
he
change
the
word
abluerit
into
purgabit
,
and
the
word
lauerit
into
emundabit
,
and
the
word
ardoris
into
combustionis
?
was
it
not
for
that
the
words
abluerit
and
laverit
and
ardoris
,
suite
not
so
well
with
fire
,
which
you
maintaine
to
be
found
in
Purgatorie
;
as
the
words
purgabit
,
emundabit
and
Combustionis
doe
?
or
what
else
was
the
cause
that
he
varied
from
his
Text
?
And
how
can
you
excuse
him
from
periurie
?
This
same
l
Cardinall
of
yours
,
in
way
of
proving
that
Christ
brought
soules
out
of
Purgatorie
when
he
descended
thither
(
as
you
dreame
)
after
his
death
,
alledgeth
these
as
the
wordes
of
Zacharie
,
Chap.
9.
11.
Tu
autem
in
sanguine
testamenti
tui
eduxisti
vinctos
tuos
de
lacu
in
quo
non
est
aqua
:
But
thou
by
the
blood
of
thy
testament
hast
brought
out
thy
prisoners
out
of
the
Lake
wherein
there
is
no
water
.
Yet
in
the
vulgar
Latin
it
is
not
eduxisti
,
hast
brought
forth
,
but
emisisti
,
hast
sent
forth
:
which
will
not
afford
the
like
conclusion
.
Againe
,
this
m
Cardinall
of
yours
,
to
proue
that
inherent
righteousnesse
is
the
formall
cause
of
our
iustification
,
alledgeth
these
as
the
words
of
S.
Paul
,
Tit.
3.
5.
Cùm
apparuit
benignitas
&
humanit
as
Saluatoris
nostri
Dei
,
non
ex
operibus
quae
fecimus
nos
,
sed
secundùm
suam
misericerdiam
saluos
nos
fecit
,
&c.
When
the
bountifulnesse
and
loue
of
God
our
Saviour
appeared
,
not
by
the
workes
which
we
had
done
,
but
according
to
his
mercy
hee
saved
vs
,
&c.
Yet
the
Apostle
saith
not
barely
,
Not
by
the
works
which
wee
had
done
;
but
,
Not
by
the
works
of
righteousnes
which
we
had
done
:
excluding
our
good
works
,
our
inherent
righteousnesse
from
iustification
.
And
your
Cardinall
vnrighteously
leaues
out
the
word
righteousnesse
.
Your
Vicar
generall
to
the
Archbishop
of
Bononia
,
called
a
Isidorus
Mosconius
,
to
proue
that
all
Bishops
owe
extraordinarie
obedience
to
your
Pope
,
alledgeth
these
as
the
words
of
Cyprian
,
lib.
4.
Epist
.
9.
Episcopi
,
vtì
qui
Apostolicae
ordinationi
subiacent
,
etiamei
hanc
reuerentiam
debent
,
vt
singulis
annis
Apostolorum
liminibus
sese
repraesentent
:
Bishops
as
persons
subiect
to
Apostolicall
Ordination
,
owe
this
reverence
to
the
Pope
,
that
every
yeare
they
visit
Rome
.
But
I
cannot
finde
this
in
any
edition
of
Cyprian
.
b
Bishop
Peresius
,
and
the
c
Praebendaries
of
Colen
,
to
proue
Invocation
of
Saints
,
alledge
these
as
the
words
of
S.
Austin
,
de
Ciuitate
Dei
,
lib.
22.
Hoc
vsu
ab
initio
traditum
tenemus
,
vt
extra
orationes
quae
in
altari
fiunt
,
etiam
Deo
dilectos
sanctos
,
contemplatione
●vnionis
&
communionis
,
quam
cum
Christo
&
nobiscum
habent
,
cum
timore
&
deuotione
erga
Deum
compellemus
,
at
que
vt
pro
nobis
intercedant
invocemus
.
But
I
cannot
find
this
in
any
Edition
of
S.
Austin
.
Your
d
Peter
Lombard
to
proue
that
every
man
hath
a
good
Angell
to
protect
him
,
and
an
evill
.
Angell
to
tempt
him
,
alledgeth
these
as
the
words
of
Gregory
,
Quòd
quisque
bonum
Angelum
sibi
ad
custodiam
deputatum
,
&
vnum
malum
ad
exercitium
habet
.
But
I
can
finde
no
such
words
in
any
Gregories
workes
,
not
in
Naztau●●●
,
not
in
Nyssenus
,
not
in
Gregorie
the
Great
.
Your
e
Wildensis
disputing
about
Transubstantiation
,
alledgeth
these
as
the
words
of
f
Austin
,
Nec
credendum
est
quòd
substantia
panit
vel
vint
remanent
,
sed
panis
in
corpus
Christi
,
&
vinum
in
sanguinem
convertitur
,
〈◊〉
qualitatibus
panis
&
vtni
remanentibus
:
Neither
must
wee
beleeue
that
the
substance
of
bread
and
winer
emaineth
,
but
the
bread
is
turned
into
the
bodie
of
Christ
,
and
the
wine
into
his
blood
,
the
qualities
of
bread
and
wine
remaining
onely
.
But
I
can
neither
find
such
words
,
nor
any
such
Treatise
among
S.
Austins
workes
.
The
same
g
waldensis
prosecuting
the
same
argument
,
alledgeth
these
as
the
words
of
Eeda
in
a
Treatise
de
mysterijs
Miss●e
:
Ibi
forma
panis
videtur
,
vbi
substantia
panis
non
est
:
There
the
forme
of
bread
appeareth
,
where
the
substance
of
bread
is
not
.
But
I
can
neither
finde
these
words
,
nor
any
such
Treatise
among
Bedaes
workes
.
Your
h
Cardinall
Bellarmine
,
for
proofe
of
Purgatorie
,
alledgeth
these
words
of
S.
Austin
,
de
Civitate
Dei
,
lib.
21.
cap.
24.
Talei
constat
ante
iudicij
diem
per
poenas
temporales
,
quas
eorum
spiritus
patinntur
,
purgatos
,
aterni
ignis
supplicijs
non
tradendos
:
It
is
certaine
that
such
men
being
purged
with
temporall
paines
which
their
soules
suffer
before
the
day
of
iudgement
,
shall
not
be
committed
to
the
torment
of
everlasting
fire
▪
But
there
are
no
such
words
to
be
found
in
the
printed
copre
at
Fr●b●rge
Ann.
1494.
nor
in
that
of
Antwerp
,
1576
,
nor
in
that
of
Paris
1586.
nor
in
that
of
Basil
.
1596.
nor
in
any
written
copie
that
I
can
heare
of
,
either
in
the
Vniuersitie
Libratie
at
Oxford
,
or
elsewhere
.
Your
m
Dowists
to
proue
Tobith
Iudith
,
&c.
Canonicall
,
alledge
Council
.
Florent
:
Instruct
.
Armen
.
Decret
.
7.
But
there
is
no
such
Decree
to
be
found
in
any
Edition
of
the
Councels
.
n
Isiedorus
Mosconius
the
Vicar
generall
spoken
of
before
,
to
set
out
the
greatnesse
of
his
Pope
,
tels
vs
in
sober
sadnesse
,
that
in
Gonc
.
Nic
and
,
tempore
Constant
.
mag
.
fuit
terminatum
,
quòd
soli
Rom.
Pont.
nomen
Pater
patium
competeret
,
&
Papa
nomen
alijs
non
con●t●ir●
:
It
was
decreed
in
the
Councell
of
Nice
,
in
the
dayes
of
Constantine
the
great
,
that
the
title
Father
of
Fathers
,
should
be
given
to
the
Bishop
of
Rome
only
,
and
that
no
man
should
be
called
Pope
but
he
.
Yet
there
is
no
such
Decree
to
be
found
in
any
Edition
of
the
Councels
.
The
same
o
Monsieur
,
handling
the
same
Argument
,
tels
vs
▪
that
In
Concil
.
Africae
legitur
,
quòd
to
nomine
Principis
Sacerdotum
solumm
,
aò
Papa
vteretur
:
It
is
read
in
one
of
the
Councels
in
Africa
,
that
the
Pope
onely
should
be
called
Prince
of
Priests
.
Yet
there
is
no
such
thing
to
be
seene
in
any
of
the
Councels
of
Africa
,
which
are
in
any
Editions
of
the
Councels
.
Your
p
S.
The
of
Aquin
,
to
proue
that
your
Pope
hath
an
vniuersall
Soveraigntie
over
the
whole
Church
of
Christ
,
affirmes
,
that
in
the
Councell
of
Chalcedon
it
was
decreed
thus
,
si
quis
Episcopus
pradicatur
infom●s
,
liberum
habeat
potestatem
appellandi
ad
〈◊〉
Episcop●●●ntiqu●e
Rome
,
quia
habr●●us
〈…〉
loco
Dei
sit
ius
discernendi
Episcopi
triminati
inf●miam
,
secundum
claues
à
Domino
sibi
d●tas
:
If
any
Bishop
be
defamed
,
let
him
appeale
freely
to
the
Bishop
of
Rome
,
because
we
haue
Peter
for
a
father
of
refuge
,
and
hee
alone
hath
right
with
freedome
of
power
in
the
stead
of
God
to
iudge
and
trie
the
crime
of
a
Bishop
defamed
,
according
to
the
keyes
which
the
Lord
did
giue
him
.
But
there
is
no
such
to
be
found
in
the
Councell
of
Chalcedon
,
in
any
Edition
of
the
Councels
.
This
q
Saint
of
yours
,
to
proue
that
one
Bishop
is
subiect
to
another
Bishop
,
etiam
iure
di●in●
,
by
Gods
law
,
alledgeth
these
as
the
words
of
one
of
the
Councels
kept
at
Constantinople
,
Veneramur
secundùm
Scripturas
&c.
sanctissimum
antiquae
Romae
Episcopum
primum
esse
&
maximum
Episcopor●m
:
Wee
define
,
according
to
the
Scriptures
,
that
the
most
holy
Bishop
of
Rome
shall
be
the
first
and
greatest
of
all
Bishops
.
But
that
any
Councell
of
Constantinople
did
define
,
that
by
Scripture
the
Bishop
of
Rome
was
the
greatest
of
all
Bishops
,
it
is
not
to
be
found
in
any
Edition
of
the
Councels
.
Your
r
Cardinall
Bellarmine
,
to
proue
that
your
Popes
Legats
sate
as
Iudges
in
the
generall
Councel
of
Chalcedon
,
tells
vs
that
Ipsi
sententiam
definitiuam
proferunt
in
Dioscorum
nomine
Papae
&
totius
Concilij
Act.
3.
his
verbis
,
Sanctissimu●●c
beatissimus
Papa
caput
vniversalis
Ecclesiae
▪
Leo
,
per
nos
Legatos
suos
sanct
a
Synodo
consentiente
,
Petri
Apostoli
praeditus
dignitate
,
qui
Ecclesiae
fundamentum
,
&
petra
fidei
,
&
coelestis
regni
Ianitor
nuncupatur
,
Episcopali
dignitate
Dioscorum
nudauit
,
&
ab
omni
sacerdotali
opere
fecit
extorrem
.
They
in
the
name
of
the
Pope
and
the
Councell
,
delivered
the
definitiue
sentence
against
Dioscorus
,
even
in
these
words
,
Action
3.
The
most
holy
and
blessed
Pope
Leo
head
of
the
vniversall
Church
,
by
vs
his
Legats
,
with
the
consent
of
the
holy
Councel
,
being
endowed
with
Saints
Peters
power
,
(
who
is
called
the
foundation
of
the
Church
,
and
rocke
of
faith
,
the
Porter
of
heaven
gates
,
)
hath
deposed
Dioscorus
from
his
Bishoppricke
,
and
restrained
him
from
all
priestly
functions
.
Yet
there
is
no
such
definitiue
sentence
to
be
seene
in
any
action
of
the
Councel
of
Chalcedone
,
wherein
Leo
is
called
Head
of
the
Vniversall
Church
,
or
said
to
bee
indowed
with
Saint
Peters
power
;
or
wherein
Peter
himselfe
is
called
the
foundation
of
the
Church
,
or
Porter
of
heaven
gate
.
Cardinall
Bellarmine
alledgeth
the
Councell
of
Chalcedon
,
to
proue
a
the
Popes
Monarchy
in
generall
:
and
in
particular
he
alledgeth
it
,
to
proue
,
b
That
the
Pope
is
head
of
the
whole
Church
;
and
,
c
aboue
generall
Councells
,
&c.
Yet
hee
himselfe
knew
well
enough
,
d
That
the
Councell
made
a
Canon
,
for
the
advancing
of
the
Bishop
of
Constantinople
,
contrary
to
the
Popes
liking
:
and
that
the
Bishops
thereat
would
not
revoke
it
,
though
his
Legates
laboured
it
earnestly
;
yea
,
and
he
himselfe
also
.
Now
I
desire
to
know
,
whether
it
be
credible
,
that
Bellarmine
could
indeede
bee
perswaded
,
that
that
Councell
held
the
Bishop
of
Rome
to
be
an
abso●ute
Monarch
,
the
head
of
the
whole
Church
,
a●boue
generall
Councells
,
&c.
which
stood
at
defiance
with
the
Pope
:
passing
a
Canon
,
contrary
to
his
liking
?
and
maintaining
it
against
him
,
notwithstanding
all
that
he
could
doe
to
repeale
it
.
In
my
conscience
,
Bellarmine
contrary
to
his
conscience
,
alledged
the
Councell
of
Chalcedon
wittingly
falsly
,
for
the
Popes
supremacie
.
The
same
Cardinall
alledgeth
Cyprian
to
proue
,
e
the
Popes
Monarchy
:
and
that
f
he
is
Iudge
of
all
Controversies
:
and
g
that
the
whole
brotherhood
of
Christians
is
to
yeeld
obedience
to
him
:
and
that
the
ancient
Fathers
held
it
alway
a
note
of
the
true
Church
to
liue
in
friendship
with
him
:
and
h
that
the
Church
of
Rome
cannot
erre
.
Yet
he
himselfe
knew
well
enough
,
that
i
though
Cornelius
Bishop
of
Rome
with
a
Synod
of
all
the
Italian
Bishops
decreed
:
That
such
as
had
beene
baptized
by
Heretikes
,
should
not
be
rebaptized
:
and
that
Pope
Stephen
decreed
the
same
afterward
:
requiring
the
observation
of
it
vpon
paine
of
excommunication
:
yet
Cyprian
held
the
contrary
,
and
defended
his
opinion
stiffely
,
charging
Stephen
with
errour
,
pernicious
errour
therein
;
giving
him
many
disgracefull
words
,
such
as
,
proud
fellow
,
and
peevish
;
making
no
reckning
of
his
threatnings
,
nor
yeelding
to
him
so
much
as
an
hayre
breadth
.
Now
I
desire
to
know
,
how
Bellarmine
could
thinke
it
probable
,
that
hee
who
tooke
vp
his
Pope
so
roundly
,
and
vilified
him
so
bluntly
,
&
esteemed
of
him
so
lightly
,
could
be
perswaded
,
that
the
Pope
was
absolute
Monarch
,
an
infallible
Iudge
of
all
Controversies
:
such
a
one
,
to
whom
all
Christians
should
cap
and
crouch
:
and
with
whom
they
should
liue
in
loue
.
And
if
the
Church
of
Rome
could
not
erre
,
I
am
more
then
halfe
affraid
,
that
Bellarmine
knew
his
testimonies
to
bee
wrested
:
that
in
fighting
against
vs
,
he
fought
against
his
owne
conscience
likewise
.
It
is
acknowledged
by
Papists
,
that
l
Qui
opinantur
animas
hominum
non
iudicari
in
morte
,
nec
praemium
,
nec
poenam
recipi
,
sed
reservari
in
abditis
locis
vsque
ad
iudiciū
vniversale
;
consequentrer
dicunt
,
eas
non
purgari
donec
facta
est
generalis
resurrectio
.
They
who
are
of
opinion
,
that
the
soules
of
men
receiue
not
iudgement
of
good
,
or
evill
,
at
the
time
of
their
death
;
but
are
reserved
in
hidden
places
to
the
day
of
doome
:
must
by
necessary
consequent
be
of
opinion
,
that
such
soules
are
not
purged
before
the
day
of
doome
:
and
by
a
second
consequent
,
they
cannot
hold
popish
purgatorie
.
Yet
Cardinall
Bellarmine
,
who
m
knew
well
enough
,
that
Tertullian
was
one
of
them
who
held
,
that
all
the
soules
of
the
iust
are
sequested
in
a
by-place
till
the
day
of
doome
,
where
they
neither
see
God
,
nor
enioy
blessednesse
:
n
alledgeth
Tertullian
for
proofe
of
popish
purgatorie
:
and
though
he
o
knew
likewise
that
Lactantius
was
one
of
them
who
thought
,
that
the
soules
both
of
iust
and
vniust
are
in
one
place
till
the
day
of
doome
:
yet
p
hee
alledgeth
him
also
for
proofe
of
his
popish
purgatorie
:
Yea
he
alledgeth
Origen
for
his
purgatorie
,
q
though
he
himselfe
r
knew
,
that
Origens
purgatorie
was
for
good
and
bad
;
out
of
which
the
bad
,
as
well
as
the
good
,
should
passe
in
tract
of
time
into
heaven
:
whereas
bad
men
goe
not
to
popish
purgatorie
,
but
to
hell
directly
,
out
of
which
there
is
no
redemption
.
Now
I
would
gladly
know
whether
in
these
allegations
Bellarmines
hand
and
heart
went
together
:
or
disagreed
rather
,
as
harpe
and
harrow
.
Seeing
by
the
Church
is
meant
the
whole
companie
of
faithfull
peoople
:
I
desire
to
know
,
why
the
Papists
in
their
common
talke
ſ
did
appropriate
it
vnto
the
Clergie
onely
:
And
seeing
in
their
common
talke
they
did
appropriate
it
vnto
their
Clergie
onely
,
I
desire
to
know
,
why
t
they
should
be
angrie
with
William
Tyndall
▪
for
that
in
his
translation
of
the
Bible
,
he
translated
the
Latine
word
Ecclesia
,
not
Church
,
but
Congregation
?
They
having
beguiled
the
people
,
and
brought
them
into
ignorance
of
the
word
,
making
them
to
vnderstand
by
it
,
nothing
but
the
shaven-flocke
:
was
there
not
reason
u
that
he
should
avoid
that
word
,
and
vse
another
equivalent
to
it
?
By
Scripture
,
any
man
professing
Christian
Religion
,
may
be
accounted
Religious
.
And
why
then
doe
you
Papists
appropriate
the
name
Religious
to
your
votaries
onely
?
x
Why
are
not
you
ashamed
to
say
,
Per
summum
abusum
quilibet
Christianus
dicitur
Religiosus
:
It
is
a
great
abuse
to
call
every
Christian
by
the
name
Religious
?
Seeing
the
word
spirituall
,
is
given
in
Scripture
to
all
who
haue
the
Spirit
of
God
,
as
namely
,
1
Cor.
15.
&
3.
1.
why
haue
you
popish
Priests
appropriated
that
vnto
your selues
,
?
Why
should
you
onely
,
and
not
the
rest
of
Gods
people
,
be
called
spirituall
men
?
Seeing
Lands
and
Living
are
expressely
called
by
the
Apostle
carnall
things
:
as
namely
,
1
Cor.
9.
11.
&
Rom.
15.
17.
How
comes
it
to
passe
,
that
the
Lands
and
Livings
belonging
to
Monkes
and
Friers
,
are
ordinarily
called
spirituall
things
?
You
haue
a
new
Gamester
,
who
hath
y
lately
set
vs
out
a
z
diminitiue
book
,
x
with
this
inscription
:
The
Gagge
of
the
new
Gospell
,
containing
a
briefe
abridgement
of
the
errours
of
the
Protestants
of
our
times
,
with
their
refutation
by
expresse
texts
of
their
owne
English
Bible
:
with
this
Motto
subscribed
,
By
thine
owne
mouth
I
iudge
thee
noughty
servant
,
Luke
19.
22.
Now
the
first
errour
where
withall
this
youth
chargeth
vs
,
is
:
That
we
maintaine
,
the
Scriptures
are
easie
to
be
vnderstood
.
And
yet
hee
himselfe
in
his
preface
to
the
Catholike
Reader
,
would
make
his
Reader
beleeue
,
That
our
condemnation
i●
so
expressely
set
downe
in
our
owne
Bibles
,
and
is
so
cleare
to
all
the
world
,
that
nothing
more
needes
thereto
,
but
onely
that
he
know
to
reade
,
and
to
haue
his
eyes
in
his
head
at
the
opening
of
our
Bible
.
Which
argues
plainly
,
that
even
in
his
opinion
,
The
Scriptures
are
easie
to
be
vnderstood
:
otherwise
,
besides
knowledge
to
reade
,
and
the
having
of
his
eyes
in
his
head
when
he
readeth
,
it
were
requisite
he
should
haue
his
wits
about
him
▪
And
may
I
not
therefore
say
to
him
,
Thou
art
in
excusable
ê
m●n
,
whosoever
thou
art
that
iudgest
,
for
in
that
thou
iudgest
another
,
thou
iudgest
thy selfe
,
for
thou
that
iudgest
doest
the
same
things
?
Let
him
cleare
himselfe
,
or
rather
confesse
his
foolerie
in
this
,
and
ere
long
I
will
doe
him
the
favour
to
set
before
his
eyes
his
fopperie
in
the
rest
.
FINIS
.
Here
followeth
the
Letter
of
an
vnknowne
Priest
,
remaining
in
London
,
sent
to
the
Authour
,
excepting
against
fiue
points
in
this
booke
.
To
Mr.
Alexander
Cooke
at
Leeds
in
York-shire
.
MAster
COOKE
,
with
the
like
desire
of
your
spirituall
good
,
as
of
mine
owne
,
I
addresse
this
briefe
letter
vnto
you
,
in
stead
of
larger
answere
to
your
booke
now
twice
augmented
:
which
in
the
first
Impression
you
call
:
Worke
for
a
Masse-priest
:
in
the
second
,
More
Worke
for
a
Masse-priest
:
and
in
the
third
,
Yet
more
Worke
for
a
Masse-priest
.
All
which
sheweth
your
zeale
against
the
Romane
Church
,
against
the
Sacrifice
of
Masse
,
and
all
the
Romane
Catholicke
religion
:
but
neither
disproueth
the
same
which
you
so
hate
,
nor
proveth
your
contrary
opinions
to
bee
grounded
in
truth
.
Neither
doe
you
herein
obserue
any
forme
or
good
method
of
doctrine
,
whereby
to
discusse
which
is
the
true
Church
of
Christ
,
what
assurance
of
truth
it
hath
,
nor
how
necessarie
it
is
,
that
every
one
,
which
desireth
to
bee
saved
,
must
bee
a
living
member
thereof
:
and
therefore
no
marvell
that
no
Catholike
hath
hitherto
bestowed
labour
and
cost
to
answere
in
print
your
confused
triviall
obiections
.
Which
of
how
little
importance
they
are
,
and
vpon
how
silly
surmises
,
you
impute
errours
to
the
Catholike
Religion
,
may
sufficiently
be
conceived
by
examination
of
a
few
of
them
:
For
example
,
all
proceeding
from
one
spirit
.
See
then
,
deare
Sir
,
your
faults
committed
in
your
first
obiections
;
and
so
I
shall
suppose
you
will
be
as
loath
to
haue
the
rest
discussed
,
as
I
hold
it
superfluous
to
proceede
further
in
confuting
them
.
First
,
our
noble
King
reporteth
(
say
you
)
that
his
mother
sent
word
to
the
Archbishop
who
did
baptize
him
,
to
forbeare
to
vse
spittle
in
his
baptisme
;
for
she
would
not
haue
a
pockie
Priest
to
spit
in
her
childes
mouth
.
Marke
,
I
pray
you
,
foure
manifest
vntruths
in
these
words
.
For
His
Maiestie
could
not
,
at
the
time
of
his
baptisme
,
know
what
message
his
mother
sent
to
any
man
,
but
onely
hath
heard
since
what
some
other
hath
reported
:
therefore
it
is
a
manifest
vntruth
to
say
,
His
Maiestie
reporteth
that
,
which
he
cannot
,
and
therefore
doth
not
report
.
Secondly
,
it
is
incredible
that
the
Catholicke
Queene
would
forbid
the
ceremonie
of
spittle
,
which
holy
Church
vseth
.
Thirdly
,
it
is
doubtlesse
a
wicked
lie
,
to
say
,
that
she
called
the
Archbishop
a
pockie
Priest
.
Fourthly
,
she
could
not
say
,
and
consequently
would
not
say
,
that
the
Priest
spitteth
into
the
childes
mouth
.
For
the
spittle
is
not
spit
into
the
childs
mouth
,
but
is
gently
put
to
his
mouth
with
the
Priests
finger
;
which
ceremonie
holy
Church
vseth
,
amongst
others
,
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
hee
cured
.
To
these
foure
,
you
adde
three
more
vntruths
in
your
first
obiection
,
against
the
worthy
Cardinall
Bellarmine
:
first
,
you
vntruly
translate
his
wordes
,
where
hee
saith
:
Non
est
verum
,
eâ
ceremoniâ
salivam
Presbyteri
in
os
infantuli
inspui
:
which
words
in
true
English
are
these
:
It
is
not
true
,
that
by
that
ceremonie
the
Priests
spittle
is
spit
into
the
childes
mouth
:
for
which
you
would
make
him
to
say
thus
:
It
is
not
true
,
that
the
Priests
spittle
vsed
in
Baptisme
is
put
into
the
childes
mouth
.
Secondly
,
you
vntruly
charge
him
to
denie
that
spittle
is
put
into
a
childes
mouth
,
for
he
denieth
it
not
to
be
put
,
but
to
be
spit
into
the
mouth
of
the
baptized
.
Thirdly
,
you
vntruly
conclude
that
the
Cardinall
calleth
his
Maiesties
report
into
question
,
which
he
doth
not
,
but
their
report
that
told
his
Maiestie
so
incredible
a
thing
.
In
your
next
obiection
you
vntruly
charge
the
same
renowned
Cardinall
Bellarmine
to
contradict
both
our
noble
King
,
and
Pope
Pius
Quintus
.
For
neither
doth
hee
name
our
King
in
those
words
which●your
selfe
here
cite
,
saying
onely
in
generall
:
Non
est
verum
,
nomen
Cardinalis
ademptum
alijs
,
&
solis
Romanis
reservatum
:
It
is
not
true
that
the
name
of
Cardinall
is
taken
from
others
,
and
reserved
onely
to
Romanes
.
Neither
doth
he
contradict
the
Popes
decree
,
the
tenure
whereof
declareth
,
that
the
eminent
and
proper
title
of
Cardinall
belongeth
to
the
onely
Cardinalls
Colledge
of
Rome
,
and
not
to
any
other
Church
.
Neverthelesse
,
the
name
Cardinall
in
a
lesse
dignitie
,
and
lesse
autoritie
,
is
given
to
other
Ecclesiasticall
persons
in
the
Church
of
Toledo
:
whose
Archbishop
,
&
also
the
Archbishop
of
Compostella
,
are
ordinarily
Cardinalls
of
Rome
.
In
your
third
obiection
you
charge
the
same
gracious
Cardinall
with
a
lie
,
for
saying
:
Nefas
est
apud
Protestantes
quenquam
creari
Episcopum
,
nisi
vnius
saltem
vxoris
virum
:
which
hee
reporteth
as
their
generall
practise
according
to
their
common
doctrine
,
not
allowing
the
vow
and
obligation
of
single
life
.
And
albeit
some
of
your
Bishops
doe
not
marrie
,
yet
they
doe
not
binde
themselues
from
marrying
.
And
the
farre
greater
part
haue
taken
wiues
,
the
rest
hold
it
vnlawfull
to
vow
perpetuall
chastitie
.
In
your
fourth
,
you
charge
all
Catholickes
with
vntruth
,
for
saying
,
that
all
the
Apostles
were
continent
from
their
wiues
,
after
they
followed
Christ
;
which
is
clearely
gathered
by
our
Saviours
wordes
,
naming
wiues
amongst
other
things
,
which
his
Apostles
had
left
for
his
sake
.
Against
which
cleare
testimonie
you
oppose
improbabilitie
,
as
you
imagine
,
that
Saint
Peters
daughter
could
not
bee
beautifull
at
the
age
of
sixty
eight
yeares
,
to
wit
,
in
the
ninety
eight
yeare
of
Christ.
But
perhaps
there
is
an
errour
in
the
number
,
and
for
ninety
eight
should
haue
beene
written
the
sixty
eighth
yeare
of
our
Lord
:
and
then
shee
was
but
thirie
eight
yeares
of
age
.
Also
she
might
be
faire
and
beautifull
at
sixty
eight
yeares
of
age
,
which
is
more
reasonable
to
be
supposed
then
to
denie
the
plaine
assertion
of
the
Gospell
,
that
the
Apostles
left
all
things
for
Christs
service
,
and
namely
their
wiues
.
By
the
way
also
obserue
,
that
Saint
Peters
daughter
dwelt
&
died
in
Rome
,
where
Count
Flaccus
a
Roman
desired
to
marry
her
;
which
is
a
signe
of
Saint
Peters
residing
there
sometimes
,
besides
many
more
euident
proofes
and
monuments
testifying
the
same
.
In
your
fifth
obiection
you
would
proue
that
all
notable
Bishops
did
not
liue
continent
from
their
wiues
whom
they
had
married
before
Priesthood
,
by
the
words
of
Saint
Gregorie
Nazianzen
,
bringing
in
his
father
in
a
verse
,
saying
thus
vnto
him
:
Nondum
tot
anni
sunt
tui
,
quotiam
in
sacris
mihi
peracti
sunt
victimis
;
Thou
hast
not
yet
so
many
yeares
as
are
passed
with
me
in
holy
sacrifices
.
Which
must
either
bee
vnderstood
in
some
other
sense
,
then
of
the
yeares
of
Saint
Gregories
age
,
or
else
it
should
be
contrary
to
his
cleare
affirmation
,
saying
in
his
funerall
oration
,
that
himselfe
was
borne
before
his
father
was
either
Priest
or
baptized
.
And
so
being
reasonable
to
interprete
his
verse
by
his
proofe
,
this
instance
will
not
serue
your
turne
.
But
it
sheweth
evidently
,
that
his
father
was
a
sacrificing
Priest.
And
such
are
Masse-priests
whom
you
so
contemne
,
because
we
offer
the
holie
sacrifice
of
Masse
.
And
this
may
suffice
to
shew
by
example
of
your
fiue
first
obiections
how
feeble
and
frivolous
the
rest
also
are
.
And
therefore
Masse
priests
are
imployed
in
better
workes
then
to
lose
good
time
in
answering
your
idle
questions
:
And
your selfe
may
be
better
occupied
in
seeking
the
true
Church
,
and
the
infallible
authoritie
thereof
,
and
so
returning
into
the
same
,
may
saue
your
soule
,
which
I
wish
you
to
doe
with
all
my
hears
.
From
London
this
Feast
of
Corpus
Christi
.
1623.
Yours
to
serue
you
in
Iesus
Christ
,
Th.
Bl.
a
Masse-priest
.
Now
come
wee
to
the
answere
of
the
said
letter
,
returned
vnto
the
Priest
within
twelue
dayes
after
the
receipt
thereof
.
SIR
Masse-priest
,
I
received
the
letter
which
you
(
as
you
phrase
it
)
addressed
vnto
mee
,
in
stead
o●
larger
answere
vnto
a
booke
of
mine
,
intitled
:
Yet
more
Worke
for
a
Masse-priest
.
In
which
letter
you
taxe
me
in
generall
,
with
confusion
of
matter
,
with
want
of
forme
and
good
Method
;
with
proposing
feeble
,
and
frivolous
,
and
triviall
obiections
,
and
idle
questions
;
with
imputing
errours
to
your
Catholike
Religion
vpon
silly
surmises
;
with
failing
in
proofe
of
my
owne
opinions
,
and
disprooving
yours
:
All
which
I
passe
over
as
words
of
Course
,
holding
opinion
;
That
generall
and
naked
accusations
of
adversaries
,
deserue
not
so
much
as
generall
and
naked
denialls
:
the
rather
,
for
that
you
show
a
great
deale
of
simplicitie
,
and
ignorance
,
in
the
particulars
,
wherein
you
vndertake
to
let
me
see
my
faults
committed
:
for
I
take
it
no
breach
of
charitie
,
to
thinke
,
that
he
hath
nothing
to
say
for
proofe
of
his
generall
assertions
,
who
saith
nothing
to
purpose
for
proofe
o●
his
speciall
.
Now
that
you
haue
nothing
to
say
to
purpose
for
proofe
of
your
speciall
accusations
against
mee
,
I
doubt
not
to
make
it
plaine
to
your
owne
selfe
,
though
forestalled
with
preiudice
.
For
thus
at
the
first
rush
you
bring
me
in
saying
:
Our
Noble
King
reports
,
that
his
mother
sent
word
to
the
Archbishop
who
did
baptize
him
,
to
forbeare
to
vse
spittle
in
his
Baptisme
,
for
she
would
not
haue
a
pockie
Priest
to
spit
in
her
childes
mouth
.
And
presently
you
crie
:
Marke
,
I
pray
you
,
foure
mainfest
vntruthes
in
these
wordes
:
yet
the
proofes
you
make
thereof
are
ridiculous
:
for
in
way
of
proving
the
first
,
thus
you
argue
;
His
Maiestie
could
not
at
the
time
of
his
Baptisme
know
what
Message
his
Mother
sent
to
any
man
,
but
onely
hath
heard
since
what
some
other
hath
reported
.
Therefore
it
is
a
manifest
vntruth
to
say
,
His
Maiestie
reporteth
,
His
mother
sent
word
to
the
Archbishop
,
&c.
Which
Argument
of
yours
is
brainelesse
;
for
it
presupposeth
,
that
no
man
can
report
any
thing
from
the
report
of
another
.
No
man
can
report
any
thing
which
was
done
about
the
time
of
his
Birth
,
and
Baptisme
;
much
lesse
before
he
was
baptized
,
and
borne
.
If
this
Argument
of
yours
bee
good
,
I
cannot
report
what
lascivious
talke
passed
betweene
an
English
woman
,
and
Aeneas
Sylvius
(
who
not
long
after
was
poped
,
and
called
by
the
name
of
Pius
2.
)
in
an
Inne
at
Strawsburgh
,
where
they
casually
met
:
I
cannot
report
,
how
he
wished
her
,
when
shee
went
to
bed
,
to
leaue
her
chamber
doore
vnbolted
,
promising
hee
would
come
and
lie
with
her
,
as
indeede
he
did
:
she
proving
with
childe
vpon
that
nights
meeting
:
I
cannot
report
,
that
this
Aeneas
Sylvius
committed
the
bringing
vp
of
that
child
thus
begotten
,
to
his
father
,
wondring
that
his
father
was
not
glad
,
that
by
it
(
though
got
in
whoring
)
he
was
made
a
grandfather
:
for
at
the
time
of
my
Baptisme
,
I
knew
no
more
of
this
,
then
his
Maiestie
at
the
time
of
his
Baptisme
knew
what
Message
his
Mother
sent
to
any
man.
Only
I
haue
heard
since
,
what
some
other
,
or
rather
,
what
Aeneas
Sylvius
himselfe
hath
a
written
hereof
.
At
the
time
of
my
Baptisme
,
I
knew
not
that
any
man
had
written
,
b
Qui
sunt
Romae
,
et
prope
loca
in
quibus
habentur
magnae
Indulgentiae
,
&
vbi
sunt
mag●●a
peregrinagia
,
quia
prope
remedia
habent
,
communiter
sunt
pessimi
:
That
they
who
dwell
at
Rome
,
and
neere
vnto
such
places
where
large
Indulgences
are
granted
,
&
whereunto
there
is
greatest
resort
of
Pilgrims
,
are
commonly
the
worst
people
,
because
they
haue
so
present
remedies
.
I
knew
not
at
the
time
of
my
Baptisme
,
that
any
man
had
written
,
c
Quàm
periculosum
Principi
habere
Consiliarios
Papisticos
:
It
is
very
dangerous
for
Princes
,
to
haue
popish
Counsellours
.
I
knew
not
then
that
any
was
so
evill
conceited
of
the
Romanes
,
that
they
should
write
,
d
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
con●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
,
saith
your
Cardinall
.
And
the
answere
which
I
make
to
this
supposed
vntruth
,
may
seeme
to
cleere
me
from
the
next
vntruth
,
wherewithall
you
charge
me
:
If
so
be
there
be
any
difference
betweene
the
one
,
and
the
other
,
which
my
wit
serues
me
not
to
see
.
For
,
secondly
you
say
,
you
vntruely
charge
him
to
deny
,
that
the
spittle
is
put
into
a
childs
mouth
,
for
he
denyeth
it
not
to
be
put
▪
but
to
be
spit
into
the
mouth
of
the
baptized
.
For
,
if
solùm
aures
et
nares
tanguntur
salivâ
,
then
spittle
is
neither
spit
in
,
or
put
in
.
The
third
vntruth
against
Bellarmine
wherewithall
you
charge
me
is
,
I
vntruely
conclude
,
the
Cardinal
calleth
his
Maiesties
report
into
question
,
which
he
doth
not
,
but
their
report
who
told
his
Maiestie
so
incredible
a
thing
.
To
which
I
answere
,
That
his
Maiestie
reporting
all
that
I
report
from
him
,
without
any
intimation
,
that
he
had
it
by
information
of
others
,
(
though
no
doubt
hee
had
it
from
others
)
your
Cardinall
answering
thereto
saith
,
Non
est
verum
&c.
It
s
not
true
&c.
Which
argueth
your
Cardinall
calleth
his
Maiesties
report
into
question
,
and
no
other
persons
:
for
there
is
no
mention
in
your
Cardinals
words
of
any
third
person
.
And
so
of
the
seven
vntruthes
wherewithall
you
charge
me
,
you
haue
not
proved
one
.
In
my
second
obiection
,
as
you
call
it
,
you
say
:
I
vntruely
charge
your
Cardinal
with
contradicting
both
our
Noble
King
&
Pope
Pius
Quintus
.
And
first
in
way
of
proving
,
that
your
Cardinall
did
not
contradict
our
Noble
King
,
you
tell
me
:
that
he
names
not
our
King
in
the
words
I
cite
,
saying
only
in
generall
:
Non
est
verum
,
nomen
Cardinalis
alijs
ademptum
,
ac
solis
Romanis
reseruatum
.
It
is
not
true
that
the
name
of
Cardinal
is
taken
from
others
,
and
reserued
only
to
Romaines
.
In
rendring
which
reason
you
shew
your selfe
a
strange
man
,
in
that
you
require
to
the
contradiction
of
one
another
a
particular
naming
of
the
person
contradicted
.
You
affirme
I
made
seven
vntruthes
in
my
first
instance
;
I
say
,
not
naming
you
,
but
speaking
in
generall
,
yet
answering
you
:
Non
est
verū
,
&c.
It
is
not
true
,
that
I
made
seven
vntruths
.
Do
not
I
▪
for
all
the
generality
of
my
speech
,
contradict
you
?
Now
such
is
the
case
of
our
King
,
and
your
Cardinall
;
our
King
saith
,
that
the
title
of
Cardinall
,
Priests
and
Deacons
,
is
restrained
onely
to
the
Parish
Priests
and
Deacons
of
Rome
:
your
Cardinall
answering
thereto
saith
,
Non
est
verum
,
&c.
Doth
not
your
Cardinall
contradict
his
Maiesty
,
though
he
name
him
not
?
I
am
sure
hee
denies
that
to
bee
true
,
which
his
Maiestie
affirmes
to
bee
true
,
and
is
not
that
to
contradict
him
?
In
way
of
proving
that
I
vntruly
charge
your
Cardinall
with
contradicting
the
Popes
decree
,
you
tell
me
:
That
the
tenure
of
your
Popes
decree
declareth
that
the
eminent
and
proper
title
of
Cardinall
belongeth
to
the
onely
Cardinalls
Colledge
of
Rome
,
and
not
to
any
other
Church
:
Neuerthelesse
the
name
Cardinall
in
a
lesse
dignitie
,
and
lesse
authoritie
,
is
given
to
other
Ecclesiasticall
persons
in
the
Church
of
Toled●
.
But
the
words
cited
in
my
booke
,
are
too
pregnant
to
bee
avoided
with
such
a
watrish
distinction
,
of
eminent
,
and
lesse
eminent
Cardinalls
.
For
the
Author
having
noted
that
some
Churches
,
besides
the
Romane
,
had
certaine
Prebends
which
were
called
Cardinalls
,
as
namely
,
Compostella
,
Ravenna
,
Millan
,
and
Naples
:
and
there
were
two
sorts
of
Cardinalls
,
viz.
Papae
,
&
Episcoporum
;
some
made
by
the
Pope
,
some
by
Bishops
;
doth
thereupon
take
occasion
to
make
mention
how
Pius
quintus
in
su●
diplomate
hoc
nomē
in
omnibus
alijs
Ecclesiis
praeterquā
in
Ro.
extinxit
,
&
solū
Cardinalis
nomē
cōpetere
voluit
Cardinalibus
S.
R.
E.
à
Papa
creatis
.
By
which
is
plaine
,
Pius
5.
cried
downe
all
Cardinals
which
were
not
of
the
Popes
making
,
and
by
consequent
which
were
not
Cardinalls
of
the
Church
of
Rome
;
He
decreed
that
none
but
Cardinals
of
the
Church
of
Rome
,
should
be
called
so
in
proper
,
or
improper
sense
.
In
the
next
instance
,
which
you
call
my
third
obiection
,
you
say
I
charge
your
Cardinall
with
a
lie
,
for
saying
:
Nefas
est
,
&c.
The
Protestants
hold
it
an
heynous
offense
to
make
any
man
a
Bishop
,
who
is
not
at
least
the
husband
of
one
wife
.
But
you
cleere
him
not
from
lying
.
Onely
you
tell
me
,
that
he
reporteth
that
,
as
the
Protestants
generall
practise
;
according
to
their
common
doctrin
,
not
allowing
the
vow
and
obligation
of
single
life
:
meaning
,
he
so
said
of
Protestants
,
because
they
generally
teach
,
that
it
is
not
safe
to
vow
to
liue
vnmarried
.
Which
is
a
poore
defence
of
him
,
for
it
is
one
thing
to
teach
,
that
it
is
not
safe
to
vow
to
liue
vnmarried
:
and
another
thing
to
say
,
that
of
necessitie
a
man
must
marrie
.
We
teach
,
Clergie
men
may
marry
,
they
need
not
vow
against
marrying
:
but
we
teach
not
,
that
Clergie
men
must
marrie
.
This
was
Vigilantius
errour
,
if
Ierom
misreport
him
not
:
from
which
wee
are
cleered
by
your
Masters
of
Rhemes
,
Annot.
in
1
Tim.
3.
2.
and
by
our
practise
,
for
,
as
I
haue
noted
in
my
booke
,
we
haue
at
this
present
,
and
had
heretofore
,
many
wiue-les
Bishops
.
Neither
makes
it
any
thing
to
your
purpose
,
that
the
farre
greater
part
haue
taken
wiues
;
and
that
all
hold
it
vnlawfull
to
vow
perpetuall
chastitie
,
for
that
is
not
the
poynt
wherewithall
Bellarmin
chargeth
vs
,
and
for
which
his
charging
of
vs
,
I
thinke
he
deserues
the
Whetstone
.
In
my
fourth
Instance
,
you
say
,
I
charge
all
Catholikes
with
vntruth
,
for
saying
,
That
all
the
Apostles
were
continent
from
their
wiues
after
they
followed
Christ.
Wherein
you
say
truly
,
for
indeed
I
charge
them
so
.
But
you
cannot
answere
my
Argument
,
whereby
I
convince
them
of
vntruth
.
Onely
you
say
,
that
perhaps
Petronilla
(
vpon
whose
age
my
Argument
is
grounded
)
was
but
thirtie
eight
yeares
of
age
,
and
not
sixtie
eight
,
as
I
say
,
when
Count
Flaccus
,
doted
on
her
for
her
beautie
,
there
being
an
errour
in
the
number
:
but
to
proue
an
errour
in
the
number
,
you
neither
giue
reason
,
nor
cite
Authour
,
which
argues
your
Answer
is
conceited
.
Oh
,
but
if
I
may
beleeue
you
,
your
Catholicke
assertion
is
clearely
gathered
by
our
Saviours
words
,
naming
wiues
among
other
things
which
his
Apostles
had
left
for
his
sake
.
And
therfore
my
Argument
though
probable
is
not
to
be
beleeved
.
The
Apostles
left
their
houses
,
as
wel
as
their
wiues
;
for
they
left
all
,
saith
Saint
Peter
,
Mat.
19.
27.
yet
they
kept
their
property
in
their
houses
still
:
else
how
is
it
written
Math.
8.
14.
That
Iesus
came
to
Peters
house
:
and
Ioh.
19.
27.
That
Iohn
tooke
the
virgin
Mary
home
vnto
him
:
and
that
Mathew
Luke
5.
29.
made
our
Saviour
a
great
feast
in
his
owne
house
,
even
after
it
is
written
of
him
,
that
he
left
all
and
followed
Christ
▪
Now
,
if
they
might
keepe
their
houses
,
notwithstanding
their
leaving
all
,
why
not
their
wiues
also
?
vnlesse
you
can
shew
they
were
more
strictly
tyed
to
their
houses
,
then
to
their
wiues
.
Againe
,
the
forsaking
of
all
,
and
in
speciall
of
wiues
,
whereof
our
Saviour
speakes
Math.
19.
29
,
is
such
a
forsaking
,
as
is
required
of
all
Christians
:
for
our
Saviour
having
told
his
Apostles
what
reward
they
should
haue
for
forsaking
all
:
hee
goeth
on
,
shewing
that
not
onely
they
,
but
all
such
as
leaue
their
wiues
for
his
names
sake
,
should
bee
bountifully
rewarded
.
But
you
dare
not
say
,
that
all
Christians
are
so
to
forsake
al
,
as
that
ever
after
they
must
liue
continent
from
their
wiues
.
Thirdly
,
the
forsaking
of
all
,
commended
by
our
Saviour
,
implies
forsaking
of
brethren
,
and
children
,
as
well
as
of
wiues
,
Math.
19.
29.
And
yet
it
bindes
not
men
to
refuse
(
when
occasion
serveth
)
performance
of
Offices
and
kindnesse
to
their
brethren
,
and
children
.
And
why
then
should
it
restraine
men
from
performance
of
husbandly
Offices
and
kindnesse
to
their
wiues
,
in
time
and
place
?
The
truth
is
,
men
are
not
bound
to
forsake
all
,
except
they
cannot
keepe
them
with
performance
of
their
dutie
to
God
:
they
are
not
to
forsake
the
lawfull
vse
of
such
things
as
they
haue
,
vnlesse
the
enioyment
of
them
may
hinder
them
in
Gods
service
.
Now
what
can
living
with
a
mans
wife
,
hinder
a
man
in
Gods
service
,
seeing
the
bed
is
vndefiled
?
Heb.
13.
7.
In
my
fifth
obiection
(
as
you
call
it
)
I
would
proue
,
you
say
,
That
all
Bishops
did
not
liue
continent
from
their
wiues
whom
they
had
marryed
before
▪
Priesthood
.
And
in
this
you
speake
truely
.
But
to
my
Argument
fetched
out
of
Gregory
Nazianzens
discourse
in
verse
of
his
owne
life
,
to
proue
my
assertion
,
you
answer
weakely
.
For
to
the
words
which
I
alledge
,
importing
plainely
:
that
Gregorie
Nazianzen
had
not
liued
so
many
yeares
(
much
lesse
Caesarius
his
younger
brother
)
as
his
father
Gregory
had
lived
a
Bishop
:
you
answer
only
,
That
he
cleerely
affirmes
in
his
funerall
Oration
,
That
himselfe
was
borne
before
his
father
was
either
Priest
or
baptized
,
which
you
can
never
proue
.
He
made
one
Oration
,
at
the
funerall
of
his
father
:
an
other
,
at
the
funerall
of
his
brother
Caesarius
:
a
third
,
at
the
funerall
of
his
sister
Gorgonia
:
a
fourth
,
at
the
funerall
of
his
friend
Saint
Basil
.
Doe
me
the
favour
to
write
me
out
the
words
,
wherein
he
so
cleerely
affirmes
that
which
you
say
,
and
let
me
know
in
which
of
these
funerall
Orations
I
may
find
them
.
In
the
meane
,
I
rest
perswaded
there
is
no
such
thing
.
In
which
perswasion
I
am
the
more
confident
,
because
S.
Austin
witnesseth
,
that
even
in
his
time
,
the
Catholicke
Church
had
many
both
Clergie
men
,
and
Monkes
,
who
lived
with
their
wiues
like
married
men
.
And
wee
reade
,
it
was
agreed
vpon
in
the
first
Nicen
Councel
,
That
it
should
be
left
to
every
Clergie
mans
choise
,
whether
hee
would
forbeare
,
or
keepe
company
with
his
wife
to
whom
he
was
married
.
And
thus
,
Sir
Priest
,
you
haue
my
Reply
to
your
Priestly
Answer
:
which
I
desire
you
to
weigh
with
indifferency
,
if
you
haue
any
fa●●lty
in
this
kinde
of
Controversiall
〈◊〉
,
whereof
I
finde
no
shew
in
this
your
Answer
.
Else
▪
you
may
thinke
your
owne
thoughts
,
and
follow
your
owne
courses
;
and
doe
well
to
leaue
these
disputes
to
quicker
wits
,
and
to
such
as
haue
beene
trained
vp
in
these
studies
:
for
doubtlesse
,
by
such
scribblements
as
this
you
sent
me
,
you
vvill
never
giue
anie
of
your
ovvne
friends
,
nor
anie
of
my
opinion
,
any
reasonable
satisfaction
.
And
so
vvishing
the
salvation
of
your
soule
,
vvith
like
affection
you
seeme
to
vvish
mine
,
I
rest
,
Yours
,
so
farre
forth
as
you
are
Gods
and
the
Kings
:
ALEXANDER
COOKE
.
FINIS
.
Notes, typically marginal, from the original text
Notes for div A19252-e140
In
the
prayer
to
be
made
Nove.
5.
in
remembrance
of
our
deliverance
from
the
Gunpowder
▪
Treason
.
Mer●uri●●●●lo
.
Belg.
ad
An
,
1623.
Pur●h●●
Pilgrimage
lib.
●
.
cap.
3.
p.
831.
Notes for div A19252-e440
a
Homer
.
O●y●
lib.
9.
b
1
King.
16
,
9
,
10.
c
Iosua
.
3.
9.
d
2
Thess
.
2.
3.
e
Haeres
co●●●
Co●yridian●●
.
*
2
Pet.
2.
12.
Notes for div A19252-e680
a
Heb.
7
,
12.
b
V.
23
,
24.
c
De
Iu●rū
,
lib.
d
Ioh.
de
Combis
in
Compend
Theolog
lib.
6.
ca.
36.
e
Sa.
in
Aphons
.
verbo
pradicare
.
et
Orde
.
f
Azorius
Instit
.
Moral
.
part
.
1.
lib.
7.
cap.
7.
10.
quar●●●
.
g
1
Cor.
9.
16.
h
The
signification
of
the
Mass
printed
in
English
by
Robert
Wyer
in
Queen
Maries
dayes
,
Discip
.
Ser.
48.
de
schs
.
Raymundus
in
Sum.
de
7.
Sacramen
Tract
.
3.
fol.
91.
i
Bernard
de
Busti
.
in
Ser.
de
sacr●ficio
Missa
.
et
Author
of
the
English
festivall
,
Sermo
de
Corpore
Christi
.
k
Discip
.
loco
supra
citato
.
l
Masseus
de
vi●●
Ignatij
lib.
2.
cap.
12.
m
Resp
.
ad
Ed●ct
.
Reginae
Anglia
promalgat
.
20.
Novemb.
Anno
1591
sect
.
2.
Nu
157
pag.
149.
n
W.
W.
in
his
Quodlibers
pag.
295.
and
in
his
booke
of
gr●ue
Considerations
&c.
pag.
o
Lib.
5.
de
Ro.
Ponr
Cap
7.
p
Lib
3.
de
Luiti●
Cap.
22.
q
In
2.
2
Tho.
9.
12.
Art.
2
Col.
467.
edit
.
Ro.
1586.
r
See
W.
W.
in
his
Quodlibet●
pag.
304.
ſ
Convers
.
pa●
▪
2
Chap.
12.
sect
.
16.
t
Motiue
1●●
u
Wilson
as
Mr.
Copley
saith
,
cap.
2.
sect
.
6.
of
his
doctrinall
and
morall
observation
,
pag.
12.
x
Anno
1608.
y
Apol.
pro
Hen.
Garneto
printed
Colon.
1610.
cap.
6.
sect
.
6.
p.
169.
z
In
the
margent
of
his
Preface
to
his
motiues
.
a
The
state
of
the
English
fugitiues
,
pa.
123.
b
See
Resutation
of
Cottons
letter
to
the
Queene
Regent
.
pag.
14.
c
Insticut
Catho
.
T
it
23.
Nu.
13.
pag.
163.
d
Enchiridion
Iudicum
Tit.
21.
Nu.
9.
de
Principibus
pag.
70.
e
Iob.
Mo●or
de
gestio
Schoforum
lib.
4.
cap.
3.
f
Thuanus
Hist
.
lib.
79.
ad
An.
1584.
g
Arnauld
in
his
pleading
against
the
Iesuites
.
h
Cambden
.
Annal
.
Anglic
▪
ad
An.
1585.
pag.
386.
i
See
the
letter
in
Stowes
Chronicle
ad
An.
1584.
andin
Bilson
of
the
Supremacy
,
part
3
k
Iesuit●
Catechisme
li.
3.
c.
4.
l
Arnauld
in
his
pleading
against
the
Iesuites
.
m
Cambden
Annal
.
Anglic.
ad
An.
1584
p.
354.
n
To
9.
Annal
ad
An
726.
o
De
vit
.
Pont.
in
Greg
3.
p
In
vita
Greg
7
Platina
de
vita
Pont.
q
Cromerus
de
rebus
gestis
Polon
.
lib
4
cognoscenti
Azorio
instit
.
Moral
.
part
.
2.
lib.
●1
.
cap
5.
r
C.
15.
q.
6.
Alius
ſ
Plat.
in
vita
Bon●facij
8.
and
Azor.
loco
supra
citato
▪
pag.
●66
▪
t
Antonin
.
Hist
.
part
.
3.
Tit.
19.
c.
1
sect
.
3.
u
Ioh.
Maior
de
gest
.
Scot.
lib.
4.
cap.
3.
〈◊〉
:
in
Sen
〈◊〉
Cap
:
ad
Apostolicam
de
Sen●
.
〈◊〉
reiudicata
.
u
See
Car●●ius
de
potest
.
R●●
:
Pont
:
●i
:
2.
c
:
19.
Nu
:
27
x
Mass●●●
de
V●bis
Episc
:
lib
:
6.
in
vita
Ioh
▪
21
et
Cle●
:
6.
y
Cr●merus
de
Gesti●
Polon
▪
lib
▪
27.
z
Auton
:
N●bris
:
de
bello
Navarrens●
Cap
:
1
,
2
,
3.
a
Saunders
de
Schis
:
Anglic
:
lib
:
1.
pag
:
108.
●dit
:
1586.
b
S●●o
in
4.
sen●
:
dis●
:
38.
q.
2.
Art
2.
c
In
summa
.
verbo
.
votam
.
sect
:
●
5.
quaritur
.
d
Lib
:
5.
de
Rom
:
Pont
:
Cap.
8.
e
Carerius
lib
:
2.
de
Ro
:
Pont.
Potestate
Cap.
39.
f
Platina
in
vita
Greg
:
7.
g
Tract
:
de
Rom
:
Ecclesia●
primatu
apud
Bi●nium
.
To
:
1.
Conc
:
pa
:
20.
h
Azor
:
Instit
:
Moral
:
part
:
2.
lib
10.
c
:
2.
20.
quaeritur
.
et
cap
:
8.
3.
qua●ritur
.
i
Mosconius
de
Maiestate
Eccle
:
Militantis
lib
:
2.
de
Imper.
Reg.
et
Princip
.
part
:
1.
c
:
2.
pag
:
661.
k
Ibid.
l
Idem
pag
:
660.
m
Azor
:
●t
Moscon
:
locis
citatis
.
n
Alberius
in
legebene
a
Zen●ne
de
Quadrat
:
prascript
.
o
Idem
in
Dictionario
verbo
Para
.
p
Moscon
.
lib.
cita●
pag.
681.
q
Glossa
.
in
c.
Si
Papa
.
d.
40.
r
Carerius
lib.
2.
de
potestate
Ro.
Pont.
Cap.
19.
N●
27.
a
Bristow
Metiu●
3.
b
Motiue
4.
c
Reply
to
Fulk
Chap.
10.
demaund
46.
pag.
37●
.
d
Azorius
Insti●
.
Moral
.
part
.
1.
li.
8
Cap.
16
:
13.
quoeritur
.
e
I●dex
lib.
prohib
.
de
Correctio
.
librorum
sect
.
2.
f
In
Addi●
ad
Eusebij
Chr●nico●
.
ad
An.
1521.
g
Ibid.
ad
Aun
1525.
et
a
Beu●herifastis
&c.
h
Ibid.
i
Iudex
.
lib.
Expurg
.
Hisp
.
pag.
93
et
148.
k
Azor.
Instit
.
Moral
.
part
.
1.
lib
8●
.
16
,
17
,
quaritur
.
l
Iuden
Hisp
lib.
●xpurg
.
Fol.
92.
et
.
150.
m
Azor.
lib.
&
cap.
supra
citat
.
〈◊〉
qua●rtur
n
Maldonat
.
Cōment
.
in
Ioh.
4.
9.
o
Ibidem
.
p
Motiue
36.
q
Resp●●●●●tationem
〈◊〉
proposit
.
8.
pag.
vltim●
,
r
〈◊〉
Greg.
9.
li.
5.
Tit.
de
haeret
.
Cap.
vlt.
Symantha
Iustit
.
Cathol
;
Cap.
45.
Nu.
27.
et
28.
ſ
Cap.
citato
〈◊〉
28.
t
Answer
to
the
Execution
of
Iustice
,
Chap.
5
pag.
115.
u
Loco
supra
citato
.
x
Loco
supra
citato
.
y
Vbi
supra
.
z
Ibid.
a
Catholica
vxor
haeritito
viro
debitum
redderenō
tenetur
,
quia
ille
incidit
in
adulterium
spirituale
.
Nu.
27.
b
Pag.
114.
c
Symancha
Cap.
tit
.
Nu.
27.
d
Ibid.
e
Non
est
dubiū
quin
potest
quis
eos
licite
defraudare
.
Res●l
.
quorundam
casuum
Nat.
Anglice
.
Casus
4.
2.
partis
Cap.
2.
f
Bibl.
sanct
.
lib.
2.
Verbo
Traditiones
.
g
Ibid.
h
Ibid.
i
Resolistio
Cas●●um
Nat.
Anglo
Casus
9.
part
.
30
Cap.
2.
k
Ensannel
Sa.
in
Aphoris
.
verbo
.
Iudaeus
.
l
Relation
of
the
Religion
vsed
in
the
West
parts
of
the
world
.
m
Syman●ha
I●sti●
,
Cathol
.
Cap.
35.
N●
.
●
.
a
Symanch
.
Instit
Cathol
.
Cap.
45.
N●
.
13.
b
Allen
against
the
Execution
of
Iustice
,
chapter
5.
c
Thuanus
Hist
.
lib.
42.
ad
A●n
.
1568.
pag.
877.
d
Ideni
lib
:
65.
ad
An
:
1577.
pag
:
152.
e
Symanch
:
loco
supra
●itato
.
f
Paulus
Windek
.
in
delib
:
de
haeret
:
extirpand
p.
414.
g
Instit
:
Cathol
:
Cap
:
45
:
N●
:
14.
h
Ibid.
i
Apud
Co●hlaum
lib
:
5.
Hist
:
Hussicarum
.
k
Thuanuo
Hist
:
lib
:
42.
ad
An
:
1568.
pag
:
877.
et
lib
:
63.
ad
An
:
1577.
pag
:
123.
l
Swear
vnto
me
by
God
,
that
thou
wilt
not
kil
.
me
,
&c.
1
Sam
30.
15.
m
W.
W.
In
his
sparing
discovery
of
the
English
Iesui●es
,
&c
pag
11.
printed
Anno
1601.
and
in
his
Quodlibe●
,
printed
1602.
pag.
66.
n
Nauar
:
in
Manuali
Cap
:
12.
Nu
:
18.
et
P●t
:
Givvarain
Compend
:
Navarri
Cap
:
12.
Nu
:
18.
o
Nauar
:
lib
:
Catal
:
Cap
:
21.
Nu
:
18.
p
See
the
proceedings
against
the
late
Traytors
,
printed
An.
1606.
q
Soto
Relect.
Memb
:
3.
q
:
3.
pa
:
306.
r
Sa
:
in
Aph●ris
:
de
testibus
.
ſ
Ecclus
:
cap
:
37.
ver
:
23.
t
Masfau●
de
vi●
:
Ignat.
lib.
3.
c.
27
u
Ibid.
x
Ribera
Comment
.
in
Amos
6.
pag.
269.
y
Apud
Massaeum
loco
supra
citato
.
z
Ribadenera
de
vita
Ign●tij
lib.
5.
Cap.
4.
a
Ibid.
b
Epistola
Ig●a●ij
ae
virtute
obedientiae
Nu
:
16.
c
Masfaus
lib
:
3.
vit
:
Igna●ij
cap
:
7
d
Epistola
Igna●ij
Nu
:
18.
e
Regul
:
Societatis
Iesuit
:
pag.
12.
Edit
.
Lugd.
1004
f
Igna●ij
Epistola
Nu.
18.
g
In
vit
.
Petrum
par●
.
2.
de
Obedidieni●a
.
h
Ibid.
h
Ibid.
i
Rabbi
.
Selon
.
Iarch
.
in
Deut
17.
See.
Iyra
in
De●
.
17.
k
Maffaus
lib.
3.
cap.
7.
vi●
.
Igna●ij
.
l
Bell
lib
4
de
Re.
Po●t
.
cap.
5.
m
Ignat●j
Epistela
Nu.
●
.
de
vertute
obeditntiae
.
n
Conc.
Lat.
sub
Iaeone
10.
et
Synod
.
Trid.
Sess
4.
o
Author
of
ths
grounds
of
the
Old
nd
New
Relig
in
his
Answer
to
Mr.
Crashaw
concern
.
Roman
forgeries
.
p
Apol
pro
Gar●eto
Cap.
10
Nu.
2.
p.
27●
.
edit
.
Colon.
1610.
q
Sa.
Aphoris
.
verbo
.
dubium
.
r
Chapt.
4.
ſ
Ins●i●
.
Moral
par
.
1.
lib.
2.
cap.
16.
2.
quar●●r
t
Manuele
Cap.
27.
Nu.
288.
u
Lib.
1.
de
Rego
Cap.
7.
x
See
the
preceedings
against
the
late
Traytors
,
printed
1606.
y
Teste
Casa●
bono
in
Epistola
ad
Frontonem
Ducaeum
,
pag.
140.
z
Bellar
lib.
de
verbo
Dei
non
scripto
,
cap.
2.
h
Bellar.
lib.
4.
de
verbo
non
scripto
,
cap.
8.
i
Coste●a●
Apol.
pro
1
Par.
Enchy
n●ra
Go●eru
To.
2.
k
Ioh.
de
Rada
par
.
2.
Th●●l
controv
.
inter
Sco●ū
&
Tho.
cout
.
20.
act
.
2.
conclus
.
6.
l
Bellar
lib.
4.
de
Ro.
Pon●
.
Cap
5.
&
Car●ri●●
de
potest
Pont
lib.
1
Cap.
13.
Nu.
16.
m
●ar●l●le
p●test
Paep
:
cap
:
41.
pag
:
341.
a
Conc
:
Floren●
:
Sess
:
vl●
.
b
An●●n
Puecius
in
Orat
:
habit
:
Sess
:
9.
Conc
:
●at
:
sub
Leone
10.
c
Grae●ser
:
Tot.
1.
defens
:
cap
:
10.
lib.
3.
Beil
.
Col
:
1450.
d
Dist
:
63.
Ego
●udo
vi●us
.
●●nifacius
〈◊〉
:
Apostolus
in
Epist
:
ad
C●●●ert
.
Ar●hiep
:
Caut
:
apud
Baron
:
Annal
:
To
:
9
ad
An
:
740.
e
Sacr●●
:
●aer●m
:
Ro
:
Eccles
:
lib.
1.
sect
:
1.
Gabriel
Patriarch
.
Alix●●
.
in
admon●e
.
●egatis
a
Cl●m
.
8
data
,
quae
habe●●r
ad
finem
.
Annal
Baron
To.
●
.
Nu.
4.
Thom.
A●●tn
.
de
Regimine
P●●●ip
l.
●
.
c.
10.
〈◊〉
de
rempo●a
Eccles
.
Mo●●eh
.
l.
●
.
c
:
7.
●●atra
de
Offi●
.
Vicar●●
〈◊〉
.
g
Act.
24.
h
Gene●r
:
Chron
:
l
:
4
ad
An.
1551
i
Baron
:
ad
finem
To.
6.
Annal.
k
Baron
Annal.
To
:
11.
ad
An
:
1009.
m
Hist●
:
3.
〈◊〉
6.
n
Leo
10.
in
〈◊〉
data
Ro
:
S●ss
:
11
,
Cō
:
Lat
:
An.
1516
quae
habetur
apud
〈◊〉
Io
:
4.
Cont
:
p
:
639.
o
Bellar
〈◊〉
.
Cont
:
Cap
:
11.
p
To.
6.
l.
1.
cont
.
Maxim.
in
Arian
.
o●
l.
3.
c.
14.
q
Bellar
lib.
1.
de
Ro.
Pont
,
ca.
16.
r
Idem
lib.
2.
de
Ro.
Pont.
ca
13.
ſ
Baron
.
Annal.
To.
1
:
ad
An.
69.
Nu.
34.
t
Sophron.
apud
Hieron
:
de
script
:
Eccles
:
verbo
Simon
.
u
Chap.
6.
1●
.
x
Ierom.
de
scrip
:
Eccles
:
verbo
Iohannes
.
y
Ioh.
21.
20.
z
Ioh.
13.
23.
a
Ioh.
19.
26.
a
Lib
:
de
schism
:
Pont
:
iuter
German
:
script
:
pag
:
703.
b
C.
15.
q.
6.
Antoritatem
,
in
Glosse
.
c
Extra
de
concess
:
praebend
.
〈◊〉
posuit
.
in
Glossao
d
Ibid.
e
Extra
de
translit
:
Episco
:
cap
:
Qunato
,
in
Glossa
.
f
Ibid.
g
Ibid.
h
Ibid.
i
Tosté
Ioh
:
de
Parisii
,
de
pose●●ate
Regis
et
Pepali
cap
:
23.
k
Dict
:
40.
Non
●os
,
in
Glossa
.
l
Massonus
de
vrbis
Episc
:
li
:
3.
in
vi●a
Ioh
:
9.
m
Mosconius
de
maiestate
Eccles
:
Militantis
,
lib.
●
cap
:
4.
pag
:
97.
n
Apud
Anton
:
in
sum
:
hist
:
part
.
3.
〈◊〉
:
22.
ca
:
27.
sect
:
1.
o
Marcel
:
in
orat
hab
:
sess
:
4.
conc
:
Iat
:
sub
Leon
:
10
p
Ioh
:
Aug
:
Panthaeus
Venetus
in
Arte
&
Theor
●ransinutat
.
Metal
:
ad
Leonem
10
impress
:
Ve●●e
:
An.
1518.
q
Baron
.
Annal.
To.
7.
ad
An.
552.
r
Mass
.
lib.
supra
●itato
ca.
1.
p.
22
ſ
Ioh.
20
28.
t
●xtra
.
Ioh.
22.
eum
inter
in
Glossa
.
u
Apoc.
19.
19.
x
Moscon
.
lib.
citato
pag.
26.
y
Baron
.
Annal.
To
1.
ad
An.
57.
Nu.
29.
z
Puccius
Ora●
.
hab
.
in
sess
.
9.
Conc.
〈◊〉
sub
Leon●
.
10.
a
Steph.
Patraecensis
orat
.
hab
.
Sess
10.
Conc.
Lat.
sub
Laeone
10.
b
Faexellus
hist
.
sicu●
.
lib.
8.
c.
4
c
Antonin
sum
.
hist
.
part
.
3.
tit
.
20.
cap.
4.
sect
.
3
d
Varaldus
in
candelabro
aureo
tit
.
de
absolutione
Nu.
28.
e
See
Morn●y
de
Ecclesia
,
cap.
8.
&
Moulius
defence
of
the
King
,
chap.
25.
f
Act.
12.
22.
a
Gabri●l
de
Ba●a●●te
feri●
2.
heb●●
.
3.
de
pr●●●rat
.
confess
.
c
Lib.
1.
cap.
4.
adver
〈…〉
edit
.
antiquis
.
d
Ioh
:
An
〈◊〉
Baldu●
〈◊〉
&
ser
.
〈…〉
.
e
Clab●r
.
Rod●l
.
hist
.
lab
.
5.
ca.
v●t
.
f
Baron
.
Annal.
To.
10.
●d
an
.
955
〈◊〉
3.
g
Hist
.
per
●●r●pum
gest
.
lib.
6.
cap
:
6.
&
7.
h
Masson
.
de
〈◊〉
Epis●
:
lib.
4.
i●
Ioh
:
11.
al.
12.
i
See
the
book●
intituled
Pope
Ioane
.
k
Platin
:
in
〈◊〉
Silve●●●l
.
l
Idem
in
vita
Bonis
:
7.
m
Agripp●
de
〈…〉
cap
:
64.
n
Onuph
:
addit
:
ad
Plat
:
in
vit●
Gree
:
12.
o
Act
:
12.
&
13.
p
Act
:
7
:
in
di●●nit
:
Synodi
.
q
Bale
.
r
〈◊〉
lib
:
●
▪
sect
:
●●
▪
.
ſ
〈…〉
.
t
Chro●●l
,
ad
〈◊〉
.
Christi
,
970.
u
Ad
Au
:
●●26
.
x
Re●●●
.
4.
de
p●●●state
Pap●t
〈◊〉
Conc.
propos
.
12.
y
In
Formoso
1.
z
Ad.
〈◊〉
.
954.
a
Guicciar●
hist
.
lib.
16.
b
〈◊〉
in
vit●
Marcells
ad
finē
Platine
.
c
A●●on
.
hist
par
.
3.
tit
.
23.
cap.
14.
〈◊〉
.
1●
d
Th●od●ricus
de
Niem
〈…〉
in
advosa
▪
●rac
▪
4.
cap.
8.
e
Sylvarū
lib.
1.
f
Luk.
2●
.
g
Ioh
:
1●
.
4●
.
h
Rom
3.
2●
.
i
Ioh
:
6
▪
17.
k
B●ron
.
Annul
.
To.
●
.
ad
〈◊〉
▪
23●
N●
.
62.
l
Angelus
〈◊〉
comment
.
de
〈◊〉
.
Vat●ca
S.
〈◊〉
.
5.
condita
pag.
●●●
n
A●no
1592.
a
In
Sym●
:
To
:
2.
operum
Athanas
:
edit
.
Com●l●●
.
Anno
1600.
b
Discip
:
de
Tēp
:
fe
.
111.
Cassanaus
Catal
:
glori●e
mūdi
par
:
3.
confid
:
3
fol.
4.
Biel.
lect
.
4
〈◊〉
.
M●ss●
.
c
I●●o
supra
ci●●to
.
d
Horeb
:
Virg
:
〈◊〉
sancta
f●ecles
▪
fol
:
68.
edit
:
Paris
.
1516.
e
De
conse●
:
d
:
●
.
〈◊〉
:
72.
vtrum
sub
.
f
De
Civit
:
〈◊〉
,
l.
1.
29.
g
●●rip
.
in
Cyclop
Act
:
4.
h
Allen
de
sacrific
Euch
cap.
41.
&
Bristo
Motiue
26.
i
Verse
17.
k
Verse
56.
l
Hom.
56.
in
Gen.
31.
m
Lindwood
consti●
.
Pro●i●●
.
lib.
3.
Titulo
de
custodis
Euch●r
.
〈◊〉
clausura
,
in
c.
digni●●imum
.
n
Chap.
6.
v.
11.
19.
o
Ioseph
.
Angles
●lores
.
Quest
:
Theol
:
in
4.
Sext
:
part
:
1.
q
:
de
suscept
:
Euch
:
ad
3.
difficultat
:
2.
pag
:
96.
p
Apud
Cicer
:
l.
1
de
Nat.
deorum
.
q
Quaest
.
11
,
in
Levit.
r
Espane
.
de
Euch
adorat
,
lib.
4.
●
.
3
ſ
1
Ioh
:
5.
20.
t
Ioh.
6.
u
In
Chron
:
ad
An
1005.
x
Fas
.
●c
.
Temp
:
ad
An.
109●
.
y
Hist
:
Augl
:
in
vita
Step●an
:
A●
:
115.
p
:
122.
z
Ad
An
:
1314.
a
See
Moni●a
Polici●●
,
impres●
Francofurt
.
b
Apud
Gui●mundum
lib
:
〈◊〉
de
Sacram.
c
Summa
Angelica
,
verbo
Missa
Nu
:
18.
&
verbo
●ucharistia
,
sect
.
3.
Nu.
5.
d
Conc
:
●●id
:
Sess
:
22.
●an
.
1.
e
Bellar
:
lib
:
1.
de
Missa
,
cap
:
1.
f
●ellar
:
lib
:
1.
de
Missa
.
cap
:
12.
g
Alex
:
lib
:
1.
de
Euch
:
Sacramen
:
cap
:
37.
h
〈◊〉
:
in
Hebr
1.
6.
i
Bellar
:
lib
:
4
:
de
Euch
:
e.
16.
k
Idem
lib.
1.
de
Saca●
:
in
genere
.
c
:
27.
l
Ioh
:
de
Combis
in
compend
:
Theol
:
lib
:
6
cap
:
6.
m
Pa●lus
Langius
in
C●r
n
:
Cib
:
ad
An
:
1514
Ioh
:
Franc
:
lroin
Thesan●o
Foro
Eccles
:
par●
:
3
do
prohibis
:
&
pran
ijs
.
Nu
:
57.
n
Bo●in
Damou●
mani●
.
lib
:
ca
:
5.
Ni●
:
Plow
:
●ract
:
de
Euch
:
o
Ioh
:
de
Comb
:
loco
supra
citato
.
p
Lib.
23.
Expos
:
on
Iob.
c.
31.
cap
:
〈◊〉
q
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Miss●●
.
Bernard
de
〈◊〉
in
Mariah
,
par●
,
12.
ser
:
2.
de
10.
ronat
:
Mariae
,
par
:
1.
Excellen
.
6
De
vita
Iesu
par
.
2.
c.
68.
fol.
257.
Lib
:
2.
de
verbis
Dominoe
al
filiū
ia
Nupiijs
,
ca.
2.
ser
:
161.
de
Sanctis
.
Kellison
in
his
Survey
,
lib
:
3.
cap.
12.
nu
.
17.
The
Iapouians
pray
to
their
Saint
Amida
.
D●
salutem
Amida
.
Meffoeus
sele●●
Epist
ex
India
.
lib.
4.
pag
:
209.
Caesar
.
Dial
lib
7.
cap.
24.
Discip
.
lib.
de
mir●culis
B.
Virginis
,
Ex●up
30.
Caesar
:
Dial
:
lib
:
7.
cap
:
25.
Discip
:
lib
:
citat
:
Exempl
:
35.
Discip
:
Exempl
:
24.
Casar
:
Dial
:
lib
:
7
ca
:
35.
&
Di●cip
:
Exem
:
25.
Annal
:
To
:
6.
al
an
:
449.
〈◊〉
:
39.
Annot
:
in
2
,
Cor
:
●
.
12.
Fcria
5.
quartae
Dominica●
Qu●drag
:
ser
:
30.
de
suffrag●●●
mor●uorum
.
a
Annotat
in
Indic
:
lib
:
prohib
.
An
:
1559.
pag.
9
b
Discorsi
supra
li.
Fioretti
,
de
.
S.
Francisco
,
t
is
,
D.
c
Praefat.
cont
.
7
To.
1.
d
Act
Cons.
Trid.
Impress
.
Antnery
.
1546.
fol.
57.
e
In
Mar●ali
lib
:
1.
cap
:
3.
teste
Il●r●cu
in
catalogo
●●st
:
verit
:
col
:
36.
edit
:
1608.
f
Gen
:
2.
15.
g
Bernard
.
de
〈◊〉
in
Martialo
,
par
:
12.
ser
:
2.
de
corona●
:
Mari
:
Excellentia
27.
h
Discip
:
de
T●g
:
ser
:
de
conceptio
:
i
Bernard
:
lib
:
●itat
:
pag
:
vli
:
k
Ibid.
l
Stainhurstin
Heb●●om
,
Mariana
,
printed
1609
p.
85.
&
113.
m
Offic.
b.
Mar
:
Virg.
post
adu●●
ad
vosperas
.
n
Ibid.
o
Heb
:
7.
26.
p
Bernard
.
de
Bu.
sti
in
offic
:
de
concept
.
Virg
:
die
6.
lect
6.
q
In
Antiphona
quae
incipit
,
Salue
Fegina
.
r
Ibid.
u
Costerus
in
perorat
.
ad
Virg
:
ad
finem
Apol.
1.
adu
Goma●um
.
ſ
Stainhurst
lib
:
citat
:
p.
155.
t
In
Antiph
.
Salue
Regina
.
x
Bonauent
in
Cant
:
ad
iustar
Esai
.
22.
y
Idem
in
Cant.
ad
instar
illius
qui
ascribitur
Aug●e●
Ambres
.
z
Bernu
:
de
Bus●i
in
Mariali
p.
vlt.
a
Bonauent
in
hy●no
ad
instar
illius
Exo
l
:
15.
b
Coster
:
meditat
in
hymn
Aue.
c
Antiph
:
Salue
Regina
.
d
Passim
.
e
●ips
:
de
virg
:
Aspr●colle
,
cap.
3.
et
5.
lib
:
●
.
ep
:
17
Epistol
.
a
●embo
script
:
sub
nom
:
●eo
:
10.
f
Bonauen●
:
To.
6.
in
lib
:
inscripto
laue
b.
Virg
:
Mariae
,
p.
73.
h
Rhem.
Annot.
in
Act
1.
4.
i
These
word●
are
soft
out
in
Edit
:
1607.
but
they
are
in
the
Edit
:
1515.
*
It
was
reprinted
at
Rome
in
Sixtus
5.
dayes
,
and
since
at
Men●●
An
:
1609
Io.
6.
operum
Bonaueut
.
k
Psal
.
19
:
1.
l
Psa
.
27.
1.
m
Psa
31.
ver
.
1.
3.
5.
n
Psa
.
33.
1.
o
Psa
.
34.
1.
p
Psa
:
51.
●
.
q
Psa
:
54.
1.
r
Psa
:
92.
1.
ſ
Psa
:
95.
12.
t
Psa
:
98.
1.
u
Psa
:
100.
1
,
2.
x
Psa
:
102.
1.
y
Psa
:
103.
1
,
2
,
3.
z
Psa
:
110.
●
.
a
Psa
:
150
v.
vlt
b
Chap
:
12.
c
1
Sam
:
2.
1.
27.
d
Deut
:
32.
1.
&c.
e
Dan.
〈◊〉
in
the
vulg
:
Lat
:
f
Luke
1.
g
Chrysost●
a
vis●
tat●t●
.
1.
de
verb
Dom
:
lib
:
4.
cap
:
8
h
Apud
Bernard
.
de
Bussi
in
Maria●●
part
:
12
,
ser
.
2.
de
coronat
.
Mari.
Excel
.
10
:
i
Ibid.
k
Ibid.
l
Bern
:
de
Busti
part
.
11.
ser
.
2.
de
Assump
:
Virg
:
part
.
1.
m
Idem
ser
.
4.
de
Assum
:
〈◊〉
;
2.
a
Gabriel
:
Bi●l
:
in
exposit
:
Can
:
Miss
:
Le●
:
80
:
Bernard
.
de
Busti
in
Mariali
:
par
.
3
ser
:
3.
de
Nominat
:
Mariae
.
Cassand
:
●ousu●●
.
tit
:
de
meri●
.
&
intercess
:
Sanct●
.
b
Chrys●st
:
a
visitat
:
To
:
●
.
lib
:
1.
de
verbis
Dom.
ad
filium
in
nup●ijs
cap
:
2
c
Berna
:
de
B●●sti
lib
:
cit
:
part
9.
ser
:
2.
Assimis
:
2.
Sedul
:
in
Apolog
:
pro
lib
:
conform
:
lib
:
3.
cap
:
17.
d
Manuell
of
prayers
printed
at
Doway
1604
pag
:
304.
e
Consultat
:
tit
:
de
mer●is
et
inte●cess
:
Sanct
:
et
lib
:
de
officio
Pij
viri
.
f
Dowly
in
his
Inst●
.
of
Christs
Relig
:
chap
:
8.
g
Bernard
.
lib.
cit
part
.
6.
ser
:
2.
de
●isitat
:
Mari●●
.
h
Greg
:
de
Valen
ad
finem
colloq
.
Monpele
urtensis
.
at
alibi
sup
.
i
Bernard
.
lib
:
cit
part
.
6
ser
:
2.
part
2.
de
visitat
Maria●
.
k
Ferreol
.
Iocrius
Maria
Augusta
lib.
6.
cap.
1.
&c.
l
Erasm
.
in
Colloq
de
Peregr
.
Relig.
●●g●
.
m
See
D.
Mortons
Protestants
Appeale
,
lib.
2.
cap.
12.
fect
.
1.
2.
pa.
24●
.
in
marg
.
n
Prompt
.
Cath.
in
sesto
●at
.
B.
Virg.
p.
195
▪
o
Berna
:
de
Busti
in
Mari●l
.
par
.
6.
ser
:
2.
de
visitat
.
Mari●
.
p
Cassand
:
consultit●
demerit
.
&
in●ercess
:
Sancto
.
&
lib.
de
officioa
&
viri
.
&c.
q
To.
6.
Psal
.
35.
pag.
48.
1.
edit
.
r
To.
eodem
pag.
466.
ſ
Mariale
lib.
1.
cap.
2.
teste
Il●yrico
in
catal
.
testium
verita●
.
edit
.
1608.
col
.
36.
t
Prov.
18
,
10.
u
Discip
.
de
Tep
.
de
mirac
.
b.
virg
.
Ex●mpl
.
57.
x
Ibid.
Exempl●
.
97.
et
.
Caejar
.
dial
lib.
7
cap.
59.
et
Locrius
Mariae
Augusta
,
lib.
6.
cap.
23.
y
Discip
.
loco
cit
.
exemp
.
96.
z
Exempl
.
99.
a
Exempl
.
98.
b
Exempl
.
50.
c
〈◊〉
.
de
Busti
.
in
Mariali
per.
6
ser
.
2
de
visitat
.
Mariac
.
*
Magis
ex
simplicitate
mo●i
quam
scientia
.
a
Institutio
Christiana
ad
initium
Officij
B.
Mariae
Virg.
Ledesma
.
b
I●desma
Adrianus
Iesuita
,
lib.
de
confess
.
Bruno
in
his
Treatise
of
the
Sacr.
of
penance
,
cap.
12
c
Cap
de
9.
et
10.
praecepto
.
d
Ledes●a
.
Douly
,
&c.
See
Defence
of
the
Censure
▪
p
134.
e
Instis
.
Christ
.
supra
cit
.
Discip
.
de
Temp.
ser
.
143.
f
Radford
in
his
Directory
to
the
truth
.
chap.
16.
p.
115.
g
Nauar.
in
Enchir●d
▪
cap.
11.
nu
.
22.
h
Vincent
Bruno
in
his
Treatise
of
penance
,
ch●p
10.
i
Ibid.
k
Ibid.
l
Briefe
forme
of
confession
added
to
Vaux
his
Catech.
p
:
225.
m
Polancus
Iesuita
in
direct
.
confess
.
p
51.
n
Method
confes
.
in
exposit
.
Decalogi
,
p
4.
1.
o
Method
confitendi
in
explic
.
Decalogi
p.
41.
impress
Lugd.
An.
1549.
p
Extrcit●●
pietatis
,
&c.
Edit
.
Colon.
1592.
cap.
de
method
●recte
confitendi
.
q
Sess
5.
de
peccato
orig
.
Act.
5.
r
Apparat.
sac
.
verbo
Patres
antiqui
.
ſ
Bellar.
lib.
1.
de
matrim
.
cap.
27.
t
Azo●instit
.
mor.
part
.
1.
l.
4.
cap.
9.
2.
qua●ritur
.
u
Vega
de
Iustif
.
lib.
14
cap.
12.
x
Bellar.
lib.
2.
de
monach
.
cap.
7.
y
See
Ioh.
de
Combis
in
compend
.
Theol.
lib.
5.
cap.
70.
et
Iudolph
.
de
vita
Christi
,
part
.
2.
cap.
12.
et
Azor.
part
.
1.
lib.
5.
cap.
2.
et
Bellar.
lib.
de
matrim
.
cap.
12.
z
Ioh.
de
Rada
2
par
.
cont
.
Theot
inter
Tho.
et
S●otum
,
con
.
17.
Act.
2.
b
Az●r
instit
.
moral
lib.
4.
c.
9.
7.
quaeritur
.
c
Dist
.
25.
vnum
orarium
.
*
Drinkings
.
d
Dist
.
25.
vnum
orarium
.
e
Bonauent
.
in
centiloq
.
part
.
1.
cap
6.
f
Dist
.
25.
vnum
.
orarium
.
g
Bonauent
.
loco
citato
.
h
1
Cor.
6.
10.
i
Dist
.
25.
vnum
orar●um
.
k
Azorius
loco
supra
citato
.
l
Tolet.
in
sum
.
lib.
4
cap
24.
m
Nauar.
in
Enc●i●●d
.
cap.
13.
nu
.
15.
n
Azor
lib.
cita
.
8.
quaritur
.
o
Tolet.
in
sum
.
lib.
5.
cap.
9.
p
Azar
lib.
4.
ca
9.
7.
quaritur
.
u
W.
C.
in
his
Reply
to
F.
Parsons
libel
,
printed
An.
1603.
fol.
66.
x
Marsil
.
Patav.
defensor
pacis
,
part
.
2.
cap.
26.
p.
366.
y
In
sum
.
lib.
4.
cap
3.
z
Caxton
.
in
hist
.
Anglic.
Iob.
Maior
.
de
〈…〉
cap.
3.
a
Gravam
.
Nat.
German
.
gravamen
3.
b
Ioh.
Episc
Chemensis
Onus
Eccles
cap.
19.
de
Indisposit
.
Rom.
Curi●
,
sect
.
13.
c
Cande●ab
.
auveun
,
tit
.
de
abs●lut
.
nu
.
28.
Edit
.
Br●x●a
.
1595.
d
In
his
Meditation
vpon
the
Lords
prayer
,
pag
58.
59.
a
Gloss
.
is
32.
q.
2
Quod
autem
.
b
Azor.
instit
.
moral
.
part
.
1.
lib.
12.
cap
6.
3.
quaritur
.
c
Extra
.
Ioh.
22.
de
voto
et
votiredemp
e.
Antiq.
d
Tho.
Aquin.
cōment
.
in
Tit.
1.
e
In
cap.
Quia
circa
Extra
de
Bigamis
.
f
Bellar.
lib.
2.
d●
Monach.
cap.
30.
g
Coster
.
in
Enchir
.
cap.
17.
de
Caelibacu
sacerd
.
proposit
.
9.
proposit
.
9.
h
Rhem.
Annot.
in
1
Cor.
7.
9
i
See
Hassen●uller
histor
Iesuit
.
ordinis
,
cap.
10.
Eras●●
.
de
●ngu
.
k
Co●nel
.
Agrip.
de
.
vanit
.
scient
.
cap
64.
l
Ibid.
&
Sansonius
de
gubernat
.
regn
.
&
rerumpub
.
lib.
11.
cap.
de
Iud.
Mareschallo
,
&
Soldan
.
m
Peter
Martyr
comm
.
in
Iudic.
cap
16.
n
Harding
Ans
.
to
the
Apolog.
Iesuits
at
Wisbitch
,
Sparing
discourse
.
p.
13
:
o
Agrippa
loco
sup
.
cit
&
Gravam
nationis
German
.
nu
.
91.
p
Agrippa
loco
citato
et
Gravamen
96.
natiae
cuis
German
.
q
Cap.
●th
.
Clevici
extra
de
Iudicijs
.
r
D.
81.
Maximilianus
in
Glossa
.
ſ
Iohan.
Casa
.
Nullus
.
x
Rhemist
in
1
Cor
14.
y
Ledesm
de
divin
.
Scripturis
quavis
lingua
non
legendis
.
Cap.
13.
z
Tho.
Aronder
in
Conc.
Oxon
teste
Lindwood
constit
.
provinc
.
lib.
5.
tit
.
de
haeret
cap.
u
Ibid.
x
Exod.
22.
20.
Austin
de
Civit.
Dei
,
lib.
10
cap.
4
y
Horae
B.
Virg.
impress
.
Parisan
4.
An.
1526.
fol.
62
,
63.
z
Lib.
1.
sac
.
Cer●m
.
cap.
vlt.
The
English
is
Ios
.
Halls
in
his
disswasiue
from
Popery
,
prefixed
in
his
booke
intituled
.
The
peace
of
Rome
a
Concord
.
Evan.
cap.
143.
b
Baron
Annal.
To.
3.
ad
An.
326
Nu.
52.
c
De
gloria
Martyr
lib.
1.
cap.
6.
d
May
3.
e
Matth.
21.
f
Bellar.
lib
2.
de
Imag.
cap.
27.
a
Allen
in
his
defence
of
Purgatorie
,
chap.
6.
b
Michael
Episc
.
Mer●purg
.
in
catech
.
conc
.
11
de
Symb
▪
Apost
.
d
Bellar.
lib.
1.
de
Purgat
.
cap
1.
e
Idem
lib.
2
de
Purg.
cap.
2.
f
Bonaventar
.
in
Centiloq
.
part
.
2.
sect
.
2.
Bellar.
lib.
1
de
amiss
.
grat
.
cap.
14.
i
Maldonat
.
〈◊〉
2.
de
poenit
.
cap.
de
Indulg
q.
6
pag.
202.
k
Viuald
in
can●●lab
.
aureo
▪
tit
.
de
satisfact
〈◊〉
.
17
edit
.
Brix
An●o
1505.
l
〈◊〉
de
Temp.
ser
.
15●
.
D.
m
Maldr
.
〈…〉
supra
citato
.
n
Luk
20.
o
Zecchius
de
Indulg
.
&
Iubil●
.
cap.
1.
〈◊〉
.
6.
p
Bellar
lib.
1.
de
Indulg
cap.
2.
q
Zecchius
loco
eitat
.
nu
5.
r
Bellarm.
lib.
de
Indulg
.
cap.
4.
ad
〈…〉
4.
ſ
Solus
Papa
habet
claves
huius
th●sauri
.
Ioh.
de
Combis
in
compend
.
Theol.
lib.
7.
cap.
6.
t
Bellar.
de
amis
.
〈◊〉
.
lib.
6.
c.
12.
u
Rhem.
Annot.
〈◊〉
2
Cor.
2.
11.
x
Anton.
part
.
3.
tit
.
22.
cap.
5.
sect
.
5.
y
Thes
.
Carmel
.
impress
Paris
.
1601
teste
.
Moulins
in
the
defence
of
the
Catholik
faith
,
Artic.
21
z
Horae
B
Virg.
ad
vsum
Sarum
in
16.
p.
206.
a
Six●
.
〈◊〉
.
Bibl.
sanct
.
lib.
2.
verbo
Tradit●●
ne●
.
b
Eras●i
.
scho●●is
in
Epist
.
ad
Episc
.
Basil
.
de
delectu
●iborum
.
nu
.
29.
c
Gerson
.
3
part
.
operum
,
Tit.
de
directione
cordis
consid
.
●0
.
d
Ibid.
&
Ferus
comment
.
in
Matth.
15.
e
Matth.
15.
f
Horae
B.
Virg.
secùndum
vsum
Sa●●m
,
in
4
impress
.
Puris
.
An.
1526.
g
Fol.
66.
h
Fol.
144.
i
Treatise
of
divers
matters
concerning
London
;
Chap
Of
the
whole
Pardons
of
Rome
,
granted
by
divers
Popes
.
k
Michael
Epist
.
Mersp
.
in
catech
.
〈…〉
60.
l
Matth
▪
16.
Ioh.
●0
.
l
Bell.
lib
4.
de
poenitentia
Ca.
4.
m
Lib.
cit
.
cap.
6.
n
Navar.
in
Mā●raelud
.
9.
nu
.
8.
o
Rhem.
Annot.
Rom.
1.
32.
p
De
poenit
.
&
remisse
.
Omnis
v●riusque
sexus
,
in
Glossa
.
q
Azor
:
instit
.
mor.
part
.
1.
l.
4.
cap.
8
,
9.
quaeritur
.
r
Ibid.
6.
quaeritur
.
ſ
Bonavent
.
in
2.
d.
42.
Act.
2.
q.
2.
ad
vlt.
t
Franc
a
Victor
,
in
sum
.
Sacram.
de
poeni●
110.
u
Bellar.
lib.
2.
de
Purg
cap.
●
.
x
Discip
de
Temp
ser
.
160.
8.
y
Illyricus
de
sectis
.
&c.
Papistarum
,
p.
219.
z
Illyricus
loco
citato
,
&
Lavaterus
de
spect●is
part
.
2.
cap.
13.
a
Chemnit
.
in
Ex●m
.
part
.
4.
tit
.
de
Indulg
.
b
Bellar.
lib.
3.
de
Eccles
.
cap.
2.
c
Ier.
7.
4.
d
Rat.
3.
c
Gretser
.
●ract
.
de
agnoscend
.
Script
.
Canon
.
cap
4.
col
.
●888
.
f
Idem
lib.
citat
.
cap.
6.
col
.
1905.
et
defens
.
Bellar.
lib.
3.
cap.
10.
col
,
1450.
g
Bulla
Pij
4.
sup
forma
pro●fess
.
fid
.
constit
.
30
in
summa
constit
summ
.
Pont.
a
Greg.
9.
vsque
ad
Six●●●
5.
h
Bellar.
lib.
1.
de
Purg.
cap.
3.
i
Idem
lib.
1.
de
Purg.
cap.
7.
k
Ioh.
de
Paris
.
tract
.
de
potest
Regia
&
Papali
.
cap.
3.
S●apleton
.
Antidos
.
in
Evang
.
Io●
.
cap.
10
l
Vide
Rainold
.
Apolog.
Thesium
nu
.
24.
m
Sym●●ch
.
instit
.
Cathol
,
c.
23.
tit
.
de
Eccles
.
nu
.
5.
Apolog.
Staph.
adver
.
Illyr
.
fol.
82.
83.
Pigh
.
Hierarch
.
Eccl.
lib.
1.
cap.
5
Hos
.
lib
3.
de
a●thorit
.
sac
.
Script
.
n
Lib.
5.
cap.
20.
ad●●iorum
iudicia
confugiun●
&c.
o
Watson
in
his
Quodlib
.
p.
100
and
Sparing
discourse
.
p
1
Cor.
1
,
2.
q
In
Mariali
part
.
7.
ser
.
5.
de
parturit
.
Maria
,
part
.
4.
fol.
25.
r
Constit
.
Pr●vin
.
l.
1.
tit
.
de
consuetudine
▪
Huius
autem
.
ſ
Amauld
in
his
Pleadings
against
the
Iesuites
,
&
Azor.
instit
.
moral
.
part
.
1.
lib.
12.
cap.
21.
t
See
Sedulius
cōment
.
in
vitam
S.
Francis
.
cap.
3
nu
.
8.
u
A●or
.
lib.
cit
.
cap.
5.
Premonition
to
all
Christian
Monarchs
.
p.
33
Apolog.
pro
Resp
.
sua
ad
lib.
Iacobi
magna
Bratanniae
Regis
,
cap.
7.
Possevi●
Appar
.
sacer
.
verbo
Guido
.
Manipulus
Curatorum
cap.
8.
de
annexis
baptism
.
Impress
.
Lov●●●ij
Anno
1485.
Premonition
,
&c
supra
citat
.
pag.
111.
Apolog.
supra
citata
,
cap.
4.
De
maiestate
Eccles
.
militantis
,
lib.
1.
part
.
1.
c.
5.
Impress
Venet.
Anno
1602.
Praefat.
in
cont
.
7.
Lib.
2.
de
Monach
.
cap.
9.
As
Grindall
,
Whitgift
,
Bancroft
,
and
now
B.
Abbots
all
Archbishops
with
aboue
20.
other
Bishops
vnmaried
.
a
See
Bell.
lib.
1.
de
Clericis
c.
1●
.
b
Exod
30.
7
,
8
c
Lib.
1.
adver
.
lovinian
.
d
Ibid.
e
Bell.
lib.
1.
de
Cler.
c.
21.
f
1
Cor.
12.
11.
g
1
Cor.
7.
7.
h
Conc.
Trid
Sess
.
24.
Can.
9.
i
1
Cor.
7.
9.
Alfonsus
▪
Villegas
in
the
life
of
Petronilla
,
May
31.
translated
out
of
Spanish
into
English
,
and
printed
1610.
Rhem.
Annot.
in
Tit.
1.
6.
Nazianz
carm
.
de
vita
sua
,
Edit
.
Paris
.
an
.
1611.
a
Rhem.
Annot
in
Math.
3.
14.
&
1
Tim.
3.
2.
〈◊〉
Tit.
1.
6.
b
De
Iustitia
&
iure
l.
7
Qu
est
.
6.
Ar●
.
●
.
pa
728.
c
Dist
.
31
,
c.
Ali●er
.
d
1
,
2
q.
primi
Quòdlibera
teste
Scto
loco
oitato
.
e
In
Dist
.
31.
〈◊〉
Aliter
.
f
Confess
Petrikuvia
cap.
56.
g
Greg.
de
Valentia
.
lib.
de
Calibaiu
,
cap.
4.
*
Indices
lib.
prohibiterum
.
a
Litera
●
.
b
Ibid.
c
Lit.
O.
d
Lit.
N.
e
Lit
A.
f
Lit
G.
g
Lit.
1.
h
Ibid.
i
Lit.
D.
k
Litera
N.
l
Ibid.
m
Lit.
B.
n
Lit.
V.
o
Lit
B.
Append.
p
History
of
the
Con●cel
of
Trem
,
l.
8.
pag.
750.
q
Versio
novi
Testam
.
r
Pr●●fix
.
version●
novi
Test.
per
Erasm
.
s
Ioh.
Casa
Areh
.
Benerens
▪
in
tota
venetorum
ditione
Pauli
Papit
I●●gatus
,
&c.
Vergerius
annot
.
in
Indicem
Rom.
impress
.
1599.
t
De●
script
.
Ecclesiasti●u
,
verbo
Abdias
●abilonius
.
*
Indices
librorū
expurgandorum
.
u
Anno
15●6
.
after
the
originall
thereof
p●inted
by
Plautin
,
anno
1571.
x
Anno
1584.
at
Mudil
.
in
Spaine
.
y
Anno
1588
▪
at
Venice
.
z
Anno
1607.
at
Rome
.
a
Ex
quibusdem
Ind●●●bus
Frobeni
●nis
in
opera
Aug.
desendae
sunt
subie●●ae
propositiones
Quiroga
.
lib.
citat
fol.
b.
Index
Belgicus
●ol
.
8.
&c.
b
Ex
Indicibus
in
opera
Hieron
.
delenda
subiecta
pnopositiones
Qu●oga
.
fol.
106.
c
In
Indice
Hilarij
deleantur
sequentia
.
Quiro●
ga
,
fol.
110.
d
Ex
Indice
in
Chrysostomum
delend●
subiect●●
propositiones
,
idem
,
fol.
138.
e
Ex
anni●at
.
in
Epiphan
.
deleantur
scquentia
.
Quiroga
fol.
66.
●
See
Quiroga
,
fol.
7.
et
Ind.
impress
.
Kom
.
1607.
fol.
47.
but
especially
Capu●●ciuis
fo
.
167.
1
Levit.
21.
5.
2
21.
13
3
25.
18.
4
Exod.
20.
4.
5
Deut
4.
2.
6
1
Cor.
10.
14
7
1
Sam.
7.
3.
&
Math.
4.
10.
8
Deu.
12.
8.
32
9
Psal
.
27.
1.
&
61.
3.
10
Psal
.
62.
8.
11
Psal
.
96.
9.
12
Psal
.
119.
18
13
Rom.
3.
4.
14
1
Cor.
1.
30
15
Exod
15.
2.
16
Eccle.
7.
22.
17
Acts
17.
24
18
Ier.
17.
19
Habak
.
2.
20
Mat.
23.
10.
21
Math.
17.
5.
22
Mat.
19.
17.
23
Luke
8.
48.
24
Act.
20.
34.
&
1
Cor.
4
12
25
1
Tim.
1.
9.
26
Deut.
16.
19.
27
Heb.
9.
28
Apoc.
19.
10.
&c.
22.
9.
29
Ioh.
11.
26.
30
Act.
15.
9.
31
Eph.
2.
8.
32
Rom.
11.
6.
33
Mat.
15.
9.
34
1
Cor.
7.
1
,
2
35
2
Sam.
22.
7
36
2
The.
3.
10
37
1
Cor.
10.
25
38
Rom.
9.
13.
39
Phil.
2.
13.
40
Prov.
16.
6.
41
Ioh.
14.
13.
42
Heb.
1.
3.
a
Copia
Litera
a
Pisano
gratiali
Capitulo
directae
ad
initium
lib.
Conformitat
.
b
Lib.
3.
conformitat
.
31.
fol.
303.
col
.
3.
&
fol.
306.
col
.
4.
c
Math.
25.
40.
1
ad
liter●●
.
2
specialiter
.
e
Lib.
3.
conformitat
.
31.
fol.
300.
col
.
2.
f
Lib.
1.
fruct
.
1.
fol.
13.
col
.
2.
g
Lib.
1
fruct
.
9.
fol.
112.
col
.
4.
h
Lib.
2.
conformit
.
17.
fol.
228.
col
.
1.
et
conformit
.
25.
fol.
272.
col
.
2.
i
Director
.
Inquisit
.
part
.
2.
q.
8.
teste
Capuc●in●
in
E●chiria
.
Eccles
.
fol.
236.
k
Lib
3.
conformit
.
31
fol.
300.
col
4.
et
fol.
301.
col
.
1.
l
C●pueci●●s
lib.
citato
.
m
Lib.
3.
conform
.
31
fol.
306.
col
.
2
n
Capuc
.
lib.
cit
.
o
Lib.
1.
fruct
.
9.
fol.
130.
col
.
4.
p
Caput
.
lib.
cit
.
q
Agnoscente
Sedulio
lib.
2.
Apolog
.
pro
S.
Franc.
cap.
10.
p●
.
114.
r
Casarius
dial
.
7
de
S.
Maria
,
cap.
33.
Discip
.
de
mirat
.
B.
Virg.
Exempl
.
27.
ſ
Caesar
.
dial
.
cit
.
cap.
51.
Discip
lib.
cit
.
Exem
.
59.
t
Caesar
.
dial
.
cit
.
cap.
35.
Discip
.
lib.
Cit.
Exem
.
25.
u
Vincent
.
Spec.
hist
lib.
7.
cap.
86
Discip
.
lib.
citato
.
Exemp
.
24.
x
See
Fox
Act.
and
Monum
.
in
Edw.
4.
ad
Aun
.
1484.
pag.
667.
Edit
.
1610.
y
In
the
life
of
S.
Catharin
,
written
in
Italian
by
D.
Cate●inus
Senensis
,
and
translated
into
English
by
Iohn
Fen
priest
printed
Anno
1609.
part
.
2.
cap.
16.
z
Gold.
Legend
in
the
life
of
S.
Dunstan
.
a
English
Martyrolog
.
Sep.
7.
printed
Anno
1608.
b
Antoni●
.
hist
.
part
.
3.
tit
.
23.
cap.
4.
sect
.
6.
seu
Canus
loc
.
com
.
li●
.
11.
cap.
6.
c
Discip
.
ser
.
110.
de
Tempore
.
S.
d
Discip
in
Promptuar
.
Exempl
.
lit
.
E.
exempl
.
16.
and
Tractat.
de
horis
Can●●
.
cap.
25.
e
Petr.
de
Natal
.
in
Catal
Sanct.
lib.
6.
cap.
20.
f
Idem
lib.
3.
cap.
131.
g
Id.
lib.
8.
c.
70.
h
Id
lib.
8.
●
.
20.
and
golden
Legend
in
the
life
of
Lupe
or
Low.
i
Discip
.
de
mirat
.
B
Virg.
Ex●m
.
58
k
Gabr
de
Bara●le●●
,
feria
S.
Heb●
6.
An
〈◊〉
vit●s
possint
salvari
.
l
Gold.
Legend
in
the
life
of
S.
Blase
,
and
Leonard
de
Vtino
,
ser
.
64
de
S.
Catharina
.
Sexto
.
m
Golden
Legend
in
the
life
of
S.
Roche
.
n
Leonard
.
de
Vtino
loco
citato
.
Pet.
de
Natal
.
lib.
6.
cap.
120.
o
Pet.
de
Natal
.
lib.
12
cap.
111.
p
Antonin
.
h●st
.
part
.
1
,
tit
.
8.
cap.
1.
sect
.
38.
Pet.
in
Catal.
lib.
10.
cap.
105.
q
Pet.
in
Catal.
lib.
5.
cap.
137.
r
Idem
lib.
5.
cap.
106.
ſ
Engl.
Festivall
printed
1521.
t
Pet.
in
Catal.
lib.
10.
cap.
16.
u
Idem
lib.
10.
cap.
61.
x
Idem
lib.
4.
cap.
81.
y
Horae
B.
Virg.
ad
vsum
Sarum
fol.
77.
z
Legend
.
〈◊〉
in
vita
〈◊〉
.
a
Gold.
Legend
in
her
life
.
b
Pet.
in
Catal.
lib.
8.
cap.
70.
c
Pertiforium
ad
vsum
Sarum
Octob.
9.
d
Engl.
Festivall
in
the
life
of
S.
Mathias
.
d
Gold
Legend
in
the
life
of
S.
Brandon
,
&
Pet
in
Catal.
lib.
6.
cap
117.
e
Ibid.
Pet.
in
Catal.
ib.
1
cap.
25.
g
Gold.
Legend
in
his
life
.
h
Discip
.
de
mirac
.
B.
Virg.
Exempl
57.
i
Gold.
Legend
in
his
life
.
k
English
Festivall
,
de
S.
Thom.
Episc
.
Cant.
1
Antonin
.
hist
.
part
.
3.
tit
.
24.
cap.
2.
sect
.
8.
2
●isan
conform
.
lib.
1
fruct
.
10.
Lib.
2.
Confor
.
13.
fol
140.
col
.
1.
3
Vide
Canum
loc
.
com
.
lib.
11.
cap.
6.
l
Engl.
Mart●●●
log
.
lanuar
.
16.
m
Sedul
.
lib.
3.
Apolog.
pro.
S.
Franc.
cap.
2.
nu
.
2
p.
132.
a
Campian
Rat.
5
b
Douly
in
his
Instruction
of
Christ
Relig.
Chap.
8.
c
Hils
Quartern
of
Reasons
Reason
10
d
Sebast
Plaskiues
in
profess
.
Cathol
.
Rat.
7.
e
Bristow
motiue
14.
f
Answ
to
M.
Charks
preface
pag.
30.
g
Ibid.
pag
23.
h
Ibid
pag
30.
i
Bishop
in
his
2.
part
against
M.
Perkins
title
of
Repentance
,
pag.
●14
.
k
Medulla
Patrū
in
Athanasio
cap.
15.
pag.
140.
l
Cap.
8.
sect
.
6.
in
fin●
.
m
Bellar.
lib.
4.
de
N●tis
Eccles
.
cap.
10.
n
Hills
Quartern
of
Reasons
Reason
3.
o
The
booke
was
printed
at
Rome
1593.
fatente
Passe
vin●
in
apparat
.
sac
.
verb.
Cornel
Ians●n
.
p
In
his
booke
intitled
Annota●iones
f●atris
Ambros
.
Catharini
in
exerpta
quada
.
●
de
commentar
.
Cardin.
Cai●tani
dogm
Impress
.
Paris
.
per
Colin
.
1535.
pag.
3.
q
Pag.
154.
r
Pag.
196.
ſ
Pag.
225.
t
Pag.
286.
u
Pag.
298.
299
x
Pag.
104.
y
Pag.
106.
a
Iudex
.
Clem.
8
,
litera
A.
b
Ibid.
lit
.
D.
c
Ibid.
lit
.
1.
d
Ibid.
lit
.
C.
e
Lit.
1.
f
Lit.
B.
g
Lit.
A.
h
Lit.
B.
i
Ibid.
k
Lit.
O.
l
Lit.
S.
m
Confer
the
Edition
1551.
with
the
●ditions
1576.
and
1586.
&
1610.
and
the
truth
of
this
will
appeare
.
n
This
is
confessed
by
Possevin
in
Apprat
.
sac
.
verbo
,
Tho.
Aquin.
o
See
edit
.
Francofurts
1581
,
&
compared
with
that
An
1502.
p
Sixt.
Senens
.
Bibl
sanct
.
lib.
4.
q
G●eg
.
Capuccin
sol
▪
186.
b.
Qui
roga
Ind.
Help
.
verbo
.
Ordo
bap
eizands
,
fol
249.
r
Capuccinus
&
Quiroga
locis
citatis
.
f
lib.
1.
de
verbo
Dei.
cap.
10.
t
Epist
.
ad
Dorpiū
pro
Mor●ae
Eras●●
.
u
Lib.
2.
de
verbo
D●i
.
cap.
2.
x
Preface
to
the
English
Reader
set
before
the
Bible
printed
at
Doway
,
Anno
1609.
y
Azor.
institut
.
moral
part
.
1.
lib.
2.
cap.
13.
pag.
104.
z
Navarrus
ad
Capus
.
No●
it
.
Notab
.
nu
84.
de
Iud.
a
Dia●ogue
between
a
●●cular
Priest
and
a
lay
Gen●leman
,
pag.
97.
d
Controv.
2.
e
Rhem.
in
Rom.
3.
28.
f
Adver
.
haer
.
lib.
7.
verbogra
.
haer
.
3
g
Rhem.
in
Rom.
8.
38.
h
Comment
.
in
2
T●m
.
cap
vlt.
conciliatione
2.
i
Alfons
.
d
Castro
lo●o
supra
citato
.
k
The
Bulls
are
extant
in
Possevin
.
Apparat.
faeverbo
.
Michael
Ba●us
.
l
Rhem.
Annot.
before
the
Epistle
to
Roman
.
pag
38.
m
Theodoret
hist
lib.
9.
cap.
9.
n
2
Chron.
6.
6.
o
2
Chro.
7.
16
p
Psal
.
1
,
214.
q
2
Chro.
7.
16.
r
Zach.
8.
3.
ſ
Esay
1.
21.
t
Hist
.
lib.
3.
cap.
32.
&
lib.
4.
cap.
22.
Ruffino
●●terprete
.
u
1
Cor.
1.
5.
7.
8
b
Prafat
.
Epist
.
ad
Rom.
c
Annot.
before
the
Epist●e
to
the
Romanes
,
pag.
389.
d
Bellar.
lib.
2.
de
Imag.
cap.
8.
e
Ro.
1.
22
,
23.
f
Rhem.
Annot.
in
Heb
11.
21
&
in
Apoc.
19.
10.
g
Rom
1.
24
,
25
h
Rhem.
Annot.
in
la.
2.
21.
i
Rom.
3.
28.
m
Rhem.
A●●ot
.
in
Rom.
5.
14.
n
Rom.
5.
12.
o
Rhem.
Annot.
in
Rom.
1.
31.
p
Rom.
6.
23.
q
Rhem
Annot.
in
Rom.
6.
23.
r
Rom.
6.
23.
ſ
Rhem.
Annot
in
Rom.
1.
7
,
8.
t
Non
licet
nobis
it
a
loqui
,
&c.
Posse●in
.
Apparat
.
sac
.
verbo
:
Patres
antiqui
.
u
ldem
ibid.
x
Rom
6.
12.
y
Censura
Cole●
.
dial
.
3.
z
Rom.
7.
18
,
19.
a
Rhem.
Annot.
in
Heb.
13.
16.
&
1
Cor.
3.
8.
b
Rom.
8.
18.
c
Rhem
Annot.
in
1
Cor.
9.
27.
d
Rom.
4.
20.
e
Rom.
8.
38
,
39
f
Antonin
.
sum
.
Theol.
part
.
3
tit
.
13.
cap.
6
sect
.
16.
g
Rom.
8.
34.
h
Rhem
an
Act
10.
2.
i
Rom.
8.
7
,
8.
k
Extra
de
maiorit
.
et
●bid
.
vnam
sanctam
.
q
Rom.
13.
r
Agnoscente
Bellar.
lib.
3.
de
.
Lai●●
,
cap.
3.
ſ
Bonisac
.
8.
in
c.
quanquam
de
●ersibus
in
b.
t
Rom.
13.
7.
y
Rabadineira
de
vita
Ignatij
Loiola
,
lib.
5
cap.
4.
z
Rom.
14.
5.
a
Rhem.
in
Rom.
14.
23.
b
Rom.
14.
23.
a
Confess
.
Petviko●ia
,
cap.
48.
de
sacram
.
Paenitent●e
,
fol.
127.
b
Ans
.
to
Iuels
Apology
,
par
.
●
.
cap.
16.
fol.
117.
c
D.
Fulk
in
his
defence
of
Translations
against
Martin
,
Answ
.
to
the
preface
,
nu
.
4.
d
lib.
de
Imag.
cap.
12.
e
Epist
.
ad
Alboinum
de
Caelibacu
Eccles
.
Col.
75.
qu●●
hab●tur
ad
finem
,
To
2
defer
.
Bell.
per
Gretserum
.
g
Lib.
supra
cit
.
cap.
58
de
spe
&
orat
.
fol.
189.
h
Loc.
com
.
lib.
7.
cap.
3.
fol
,
232.
i
Sess
.
11.
To.
4.
Conc.
Edit
.
Binniana
,
pag.
639.
k
Lib.
1.
de
Parg.
cap.
3.
l
Lib.
4.
de
Christ
.
cap
11.
m
Lib.
2.
de
Iustif
.
cap
3.
a
De
maiessate
militantis
Eccles
.
l.
1.
de
Patriarch
&c.
par
.
1.
cap.
8.
p.
227.
edit
.
Vinet
.
16
●
2.
b
De
Tradit
.
part
.
3.
tit
.
de
cultis
Sanct.
fol.
197.
c
Antidagma
Co'on
.
tit
.
de
Invocat
.
sanct
.
fol.
36.
b.
d
Lib.
2.
s●nt
.
d.
11
a.
e
Ta.
2.
de
Satraemen
.
cap.
83.
f
Lib
2.
de
corp●re
&
sanguius
Domint
.
g
To.
2.
de
Sacra
.
cap.
22.
h
lib.
1
de
Purg
cap.
6.
m
Pro●miall
Annot
before
the
Bible
transla●ed
by
them
into
English
,
printed
1609.
n
Lib.
de
Ro.
Pon●
.
part
.
1.
cap.
1.
pag
23.
o
Ibid.
pag.
23.
p
Opuscul
.
contra
cr●●tes
G●●c●ram
.
q
In
4.
sent
.
d.
24.
Act.
2.
q.
3.
r
Lib.
1.
de
Conc.
cap.
19.
&
lib.
2.
cap.
11.
a
lib.
2
de
Rom.
Pont
Cap.
13.
b
lib.
2.
de
Conc.
Cap.
16.
c
Cap
17.
d
Lib.
2
de
Rom.
Pont.
Cap.
18.
e
Lib.
2
de
Rom.
Pont.
Cap.
16.
f
Lib
1.
de
Conc.
Cap.
●1
.
g
Lib.
4.
de
Not.
Ecclesiae
,
Cap
,
10.
h
Lib.
4.
de
Rom.
Pont.
Cap.
4.
i
Lib.
2.
de
Conc.
k
Lib.
4
de
Rom.
Pout
.
Cup.
7.
l
Suarez
.
in
3.
part
.
Tho.
q.
59.
Art.
6
▪
sect
.
6.
m
Lib.
1.
de
sanct
.
beatit
.
Cap.
1.
n
Lib.
1.
de
purg
.
Cap.
6.
o
Lib.
1.
de
sanct
.
beatit
.
cap.
1.
&
5.
p
Lib.
1.
de
Purgat
.
cap
6.
q
Ibid.
r
Lib.
2.
de
Purgat
.
cap.
1.
ſ
Ecclesia
significat
principaliter
Congregationem
vniversalem
fidelium
,
et
inde
dicitur
Catholica
:
i.
vniversalis
,
nomen
tamen
istud
vulgaris
vsus
restrinxit
ad
▪
Clerum
.
Gerson
3.
parte
operum
de
Relig.
profectione
.
t
R●em
Annot.
marg
.
Eph.
5.
23.
u
See
Tindill
in
his
Answere
to
Sir
Tho.
Mores
Dialogues
,
Anno
1530.
x
Alciat
.
Comment
.
in
Cod.
Iustin
.
de
summa
Trinitat
et
fide
Cathol
.
y
Anno
162●
,
x
in
32.
Pag.
7.
Rom.
2.
1.
Notes for div A19252-e30350
Mat.
19.
27
▪
a
Epist
.
15
Genitori
de
suo
filio
,
inter
opera
Sylvij
,
impress
.
Basil
.
pag.
510
,
511.
b
Ioh.
Raulins
ser
.
31.
de
poeni
.
tentia
,
impress
.
Paris
.
1514.
c
Molinaeus
teste
Gregorio
Capuccino
in
Enchirid.
Eccles
.
impress
.
Venetij
▪
1588.
d
Salvianus
Massil
.
Episcopus
de
gubernat
.
Dei
lib.
6.
Apolog.
pro
〈◊〉
sua
ad
magnae
〈◊〉
Brit.
Regē
,
cap.
7●
▪
To.
6.
de
ha●re
.
Ca.
40.
Socrat.
Hist
.
lib.
●
Cap.
8.