OVr noble King reports,Premonition to all Christian Monarchs. pag. 33. that his Mother sent word to the Archbishop who did baptize him, to forbeare to vse spittle in his baptisme: For she would not haue a pockie Priest to spit in her childs mouth. Your Car­dinall Bellarmine answers,Apolog. pre Re [...]. sua ad lib. Iacobi magnae Britan­n [...] R [...]gis, cap. 7 Credibile non est eam caeremo­niam à Catholica Regina fuisse prohibitam: It is not credible that the Queene his Maiesties mother required him to forbeare that ceremonie. And his onely reason is this, Non est verum ea caeremonia sa­liuam Presbiteri in os infantuli inspui: It is not true that the Priests spittle vsed in baptisme, is put into the childs mouth. Yet we reade in Guido de monte Rocherij, [...] Appar. sacer. verbo. who liued 250 yeares ago, that Sacerdos mittit digitum in aures eius [baptizandi] & ponit de sa [...]iua in ore eius: Guido. & signat quod baptizandus debet ha­bere aures aptas ad audiendum verba Dei & documenta fid [...]i: Mani [...]ulus Cis­rat [...]rum. cap. 8. de annexis bap­tismi. Imperss. positio saliuae in ore signat, quod debet esse promp­tus adrespondēdum & loquendum de fide, Iouanij. Anno 1485. quia loquutio fit mediante saliua: The Priest puts his finger into [Page 2] the eares of him who comes to be baptized, and spittle into his mouth: the putting of his finger in­to the eares, signifies that the partie to be baptized should haue his eares alwayes open to heare the word of God; and the putting in of spittle into his mouth, signifies, that he should speake roundly and readily of faith, because spittle helps speech. Now good Sir Priest tell me, how your Cardinall can be cleanly excused for calling in question the truth of so great a Kings report, so well grounded, not onely on the certaintie of the fact, but also on the authoritie of their good Master of Ceremonies for the thing de iure.

2 Againe, [...]aemo [...]tion, &c. supra citata pag. 111. our noble King writes, That the title of Cardinall, Priests and Deacons, is restrained onely to the Parish Priests and Deacons of Rome. Apolog. supra citata, cap. 4. And your Car­dinall Bellarmine answers, Non est verum nomen Car­dinalis ademptum alijs & solis Romanis reseruatum: nam vsque ad hanc diem Ecclesia Compostellana habet suos Cardinales: That is not true which our King writes, for the Church at Compos [...]e la hath her Cardinals to this day. Yet we reade in Mosconius Vicar generall to the Archbishop of Bononia,De maistate lic­cles. militantis, lib. 1 part. 1. c. 5 Impress. Venet. that Pius 5. in suo diplomate, Anno 1568. penitus hoc nomen in omnibus alijs Ecclesiis praeter quam in Romana ex­tinxit, & solummodo Cardinalis nomin Anno 1602. competere vo­luit Cardinalibus S. R. P. à Papa creatis: Pius 5. by his Bul bearing date 1568. cried downe the name Car­dinall in all other Churches but in Rome; decree­ing that such onely as are created by the Pope Car­dinals of the Church of Rome, shall be called Car­dinals. And doth not this argue your Cardinall [Page 3] an audacious Prelat, who seekes to outface at once two of his betters, a learned King in his owne book, and a late Pope in his owne Bull?

3 Cardinall Bellarmine affirmes,Prafat. incout. 7. Nefas apud eos [Protestantes] quenquam creart Episcopum nisi vnius saltem vxoris virum: The Protestants hold it an hainous offence to make any man a Bishop, who is not at least the husband of one wife. Yea, hee af­firmes, that Nulli apud eos [Protestantes] continent: Lib 2. de Mo­nach. cap. 9. No man (neither of the Clergie, nor of the Laitie) among Protestants liues continently, that is, accor­ding to his meaning, vnmaried. Yet to omit the sin­gle life of many Laiks,As Grind [...]ll, Whitgist, Ban­croft, and now B. Abbot, all Archbishops, with aboue 20 other Bishops vnmaried. it is well knowne that the more part of our Bishops since the reformed times, were and are vnmaried men. Deserues not your Cardinall, for these Cardinall lies, to be rewarded with a whetstone?

4 You all affirme, That all the Apostles were con­tinent from their wiues after they followed Christ, and we denie it. Now thus I argue for vs, and against you: Saint Peter begat of his wife, after he followed Christ, a daughter called Petronilla. Ergo all the A­postles were not continent from their wiues, after they followed Christ. The Antecedent of which Argument,Alfonsus V [...]lle­gas in the life of Petronilla, May 31 transla­ted out of Spa­n in into En­glish, and prin­ted 1610. is proued thus: Saint Peter had a daugh­ter called Petronilla, borne in lawfull matrimonie, who was so faire and beautifull, that Count Flaccus a man of great account in Rome, and of an high li­nage, doted on her, Anno Christi 98. which was a­bout 68 yeares after Peter began to follow Christ. For he began to follow Christ An. 30. Ergo S. Peter had a daughter called Petronilla, begotten by him [Page 4] of his wife after he followed Christ. The conse­quence of which Argument is proued thus: Petro­nilla in the 98 yeare of Christ, could not be so faire and beautifull, that a man of honour and worth could dote on her, vnlesse she was begotten by her father of his wife after his Apostleship. For in that yeare, viz. 98. if she had bene begotten by her fa­ther before his Apostleship, she had bene 68. yeares old, past fairenesse, past beautie. Ergo Saint Peter had a daughter called Petronilla begotten of his wife after he followed Christ. Answer Priest, and denie not the Legends of thy Church, and I will burne all my bookes but my Bible.

5 You all affirme,Rhem Annot. in Tit. 1. 6. That if the studious Reader peruse all antiquitie, he shall finde all notable Bishops and Priests of Gods Church to haue bene single, or con­tinent from their wiues, if any were maried before they came to the Clergie. And we denie it. Now thus I ar­gue for vs, and against you, in this. If by antiquitie it appeare, that some notable Bishop had two sons by his wife; to the elder of which he spake thus a little before his death:

The yeares of thine age are not so many as the yeares of my Priesthood, &c. Then the studious Reader perusing antiquitie, may finde, that all no­table Bishops liued not continent from their wiues, whom they had maried before they came to the [Page 5] Clergie. For how could a notable Bishop haue the elder of his two sonnes by his wife, of fewer yeares then he had bin in Priesthood, vnlesse he begat him and his yonger brother after he was in the Cler­gie? But the Antecedent is true. Ergo the conse­quent. That the Antecedent is true, is proued by this, That in antiquitie we find Gregory Nazianzen and Caesarius were brethren, sonnes of one Gregory, a notable Bishop, by his wife Nonna; and that Gre­gory Nazianzen was the elder, to whom his father Gregory said as is abouesaid.

6 You haue set vs out at diuers times,Indice [...] li [...] pro­bibitorum. diuers Indices of forbidden bookes, of which I haue seene three. One made by the Inquisitors of Rome, and printed Anno 1559. by the commandement of Paul 4. Another, made by the Deputies of the Councell of Trent, and printed Anno 1564. by the commandement of Pius 4. A third, enlarged by Sixtus quintus, and reuiewed and printed an. 1594. by the commandement of Clemens the 8. In the first of these Editions, I found forbidden,L [...]era l. Abdicis de vitis 12. Apost. Ibid. Itinerarium Petri per Clement [...]m. [...]it. O. Opus imperfectum in Matheum. [...]it. [...]. Nicolas Cabasila. [...]it. [...]. Almaricus, [...]it. [...]. Gulieimus de sancto Amore, [...] Iacobus Alman contra Thomam de Vio, by whom is meant Cardinall Caietan; and [...]. Ioh. Casae poemata. But I can not find any of them either in the second or third Editions. Againe, in the first Edition of these In­dices, I found Desiderius Tit. [...]. Erasmus Roteradamus pla­ced in the ranke of writers, quorum libri & scripta omnia prohibentur, whose bookes and writings (of what argument soeuer, Religion or humanitie) are [Page 6] absolutely forbidden. And I found in the same ranke forbidden,Litera N. Nilus Thessalonicensis, Ibid. Nicolaus Clemangis, [...]it. [...]. Beatus Rhenanus, and [...]it. V. Vearicus Zaesius. Yet in the two latter Editions of the Indices, I found all these remoued out of the first ranke into the se­cond, which are not so seuerely censured as those in the first. And in the last of Clemens 8. I found a Lit. B. Append. Catechisme of Charanza Archbishop of Toledo for­bidden, which wasHistory of the Councell of Trent. lib. 8. pag. 750. approued by the Deputies of the Councell at Trent, vpon perusall and relation made, that nothing worthy of censure was found in it. Now I desire to know the reason of all this shuffling; why Abdias, Itinerarum Petri, Opus imper­fectum, Cabasila, Almaricus, Gulielmus de S. Amere, Alman against Caietan, and Casae poemata, which were forbidden in the first Edition, are left out in the later Editions; seeing the leauing of them out argues allowance of them. And, vpon what consi­deration all Erasmus works were forbidden, seeing Versio noui Testam. some of them were approued by the Bull of Leo 10?Prafix, versioni noui Test. per [...]rasm. and why Nilus, Clemangis, Rhenanus, Zasius and Erasmus were remoued out of a worse ranke into a better; seeing that argues great diuersitie of iudge­ment in Popes. And by what authoritie Charansaes Catechismes is forbidden, which was approued by the Councell of Trent? I hope your later Popes will not disanull what the Councell of Trent esta­blished:Ioh. Casae Arch. Beneuent. in tota venetoru [...] ditie­ne Pauli Papae Legaius. &c. Vergerius annot. in Indicem Rom. impress. 1599. and I hope they dare not iustifie the books cried downe by Paulus quartus, especially Iohannis Casae poemata, which were written in commenda­tion of the sinne of Sodom, though the writer was Archbishop of Beneuentum, and the Popes Legat [Page 7] 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, inDe script. Ec­cl siasticis verbo Abd [...]as Babilo­nius. Bellarmines opinion.

7 As you haue set vs out diuers Indices of for­bidden bookes; so you haue set vs out diuersIn lices libroiū expurgandorum. Indices of bookes which stand need of purgations, and must be purged before they can be vsed: of which I haue seene foure: the Belgick, published byAnno 1586. after the origi­nall thereof printed by Plātin, an 1571. Iunius: the Spanish, byAnno 1584. at Mudil in Spaine. Quiroga: the Neapolitan, byAnno. 1588. at Venice. Gregory Capuccinus: the Romane, byAnno 1607. at Rome. Fr. Ioan. Maria, Master of the Popes Pallace. In one or two of these purga­tory Indices, order is taken that these and such like propositions shall be razed out of the Indices and margents of S. Austin, S. Ierom, S. Hilarie, S. Chryso­stome, and S. Epiphanius, viz.Ex quibusdam In dcibus Trobe­mani [...] in opera Ang. delen le su. 1 subiecta p [...]positiones Qu [...]oga. lib. ci­tat. fol b. Index P [...]gic [...] fol. 8. [...]. Eucharistiam non esse sacri cium, sed sacrifi ij memoriam: The Eucharist is not a sacrifice, but a commemoration of a sacrifice. Fides sola iustificat Faith onely iustifies. Imaginum vsus prohibitus: The vse of Images is forbidden. Machabaeorum liber Apocryphus: The booke of Ma­chabees is Apocryphall. Matrimonium omnibus con­cessum qui continere non volunt: Mar [...]age is free for all who will not liue vnmaried Peccata venalia dam­nant: Veniall sinnes are damnable. Sanctorum in­uocationem praeuenit Iohannes: Saint Iohn preuented inuocation of Saints.Ex Indic bus in opera [...]. ad [...] subiecta pro [...]sitiones Qu [...]roga. fol. 100. Adorare statuas vel imagi [...]es, cultores Dei non debent: Religious persons should not adore statues or images. Fides sola iustificat: Faith onely iustifies. Opera non iustificant: Workes doe not iustifie. Opera si iustificant, Christus gratis mortuus est: If works iustifie, Christ died causlesly. [Page 8] Apostoli omnes aequales: All the Apostles were e­quals. Opera omnia commixta sunt aliquo errore: Our best actions haue some want. Oratio pro viuis valet, non pro mortuis: Prayer profits liuing men, not dead men.In In [...]ice H [...]la­rij delcuntur se­quentia, Quiro­ga, fol. 110. Alienis meritis & operibus nemo iuuatur: No man is the better for other mens merits and works. Meritum hominis nullum: Man hath no merits. Non ex meritis salus: Saluation comes not of merit.Ex Indice in Chrysollomum delend [...] subictae propesitiones. Quiroga, fol. 138. A­postolorum doctrina facilis, Scripturae diuinae omnibus volentibus peruiae & faciles: The holy Scriptures are plaine and easie for euery 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 ae dificata: The Church is built not on Peter, but on Peters faith. Fide sola iustificari: Faith onely iustifies. Coram Imaginibus procumbere, quanta stupiditas: It is a great foolerie to kneele before Images. Iustus ne in operibus confi­dat, quantumcunque bonis: Let not a good man trust in his goodnesse, be he neuer so good. Mandatis Dei addere, diaboli est consuetudo: It is the diuels practise to adde vnto Gods commandements. Martyres co­lere pseudo Christianos: False Christians worship Martyrs. Prophetas omnes vxores habuisse: All the Prophets had wiues. Punire pios post mortem impos­sibile: It is impossible that godly men after their death should go to Purgatorie. Sacerdotes etiam Principibus iure diuino subditi: Bishops are subiect to Princes by Gods law. Sine Scriptura diuina nihil asserendum: Nothing is to be taught without war­rant of holy Scripture. Scripturarum lectio omnibus [Page 9] necessaria: It is necessary all men should reade the Scripture. Scripturas legere, omnibus, etiam mundanis, praeceptum: Euery man, euen lay men, are bound by commandement to reade the Scriptures.Ex annot [...]. in Epiphan. del an­tur sequentia, Quiroga fol. 66 Crea­turam non adorari: Creatures are not to be wor­shipped. Mortuis viuorum praeces non prodesse: The prayers of the liuing do not help the dead.See Quiroga, fol. 7. & Ind. impress. Romae 1607. fol. 47. but especially Capuceinum fol. 167. Imagi­nes damnatae: Images are condemned. Sancti non a­dorandi: Saints are not to be adored. Yea, in these Indices, order is taken, that these and such like pro­positions shall be razed out of the Indices and mar­gents of certaine Bibles: viz.Leuit. 21. 5. Sacerdos non radat barbam: Let not a Priest shaue his beard.21. 13. Sacerdos virginem ducat vxorem: Let a Priest marry a virgin. 25. 18. Praecepta Dei custodienda: Gods precepts are to be kept.Exod. 20. 4. Sculptilia prohibet fieri: He forbids the ma­king of grauen things.Deut. 4. 2. Verbo Dei nihil addendum aut detrahendum: Nothing is to be added or detra­cted from Gods word.1. Cor. 10. 14 Idolatria fugienda: Idola­try is to be auoided.1. Sam. 7. 3. & M [...]th. 4. 10. Illi soli seruiendum: Him on­ly shalt thou serue.Deu. 12. 8 32 Faciendum quod Deus prae­cepit, non quod nobis rectum videtur: We must do what God commands vs, and not what seems good in our owne eyes.Psal. 27. 1. & 61. 3. Salus & spes nostra Deus: God is our saluation and our hope.Psal 62. 8. In Deo spes ponenda: Our trust is to be reposed in God.Psal. 96. 9. Adorandus Deus: God is to be worshipped.Psa. 119. 18 Optat doceri a Deo: He wisheth that he might be taught of God. Rom 3 4. Omnis homo mendax: Euery man is a lyer.1 Cor. 1. 30. Chri­stus iustitia nostra: Christ is our righteousnesse. Exod. 15. 2 Deus fortitudo nostra: God is our strength.Eccles 7. 22 Om­nes peccatores: All men are sinners.Acts 17. 24 Non in manu­factis [Page 10] templis habitat Deus: God dwelleth not in tem­ples made with hands.Iet. 17. Maledicti confidentes in homine: Cursed are they who put their trust in men. Habak. 2. Iustus ex fide viuit: The iust man liues by faith. Mat. 23. 10 Doctor Ecclesiae Christus: Christ is the maister of his Church.Math. 17. 5. Christus dilectus audienaus: Christ the Welbeloued is to be heard.Mat. 19. 17. Mandata Dei ob­seruanda: The commandements of God are to be kept.Luke 8. 48. Fides saluat: Faith saues.Act. 20. 34. & 1. Cor. 4. 12 Laborat ma­nibus Paulus: Paul wrought with his owne hands. 1. Tim. 1. 9. Lex non iusto, sed impio, data est: The law is not giuen to the righteous man, but to the vngodly. Deut. 16. 19 Respectus personarum non habendus: There ought no respect of persons to be had.Heb. 9. Christus pro no­bis mortuus: Christ died for vs.Apoc. 19. 10 & 22 9. Angelus non vult adorari: The Angell would not be adored.Ioh. 11. 26. Cre­dens Christe, non morietur in aeternum: He that belee­ueth in Christ, shall neuer die.Act. 15. 9. Fide purificantur corda: Hearts are purified by faith.Eph. 2. 8. Gratia Christi saluamur: Wee are saued by the grace of Christ. Rom. 11. 6. Gratia Christi saluamur, non operibus, alioquin gra­tia non est gratia: Wee are saued by the grace of Christ, and not by works, else grace were no grace. Math. 15. 9 Hominum mandata docens, frustra Deum colit: In vaine they worship God, who teach for doctrine mens precepts.1. Cor. 7. 1. 2 Homini bonum mulierem non tan­gere; propter fornicationem tamen habeat vnus quisque vxorem suam: It is good for a man not to touch a woman; but for auoiding of fornication, let euery man haue his owne wife.2. Sam. 22. 7 In infirmitatibus inuo­cantibus Deum salus: There is helpe for them who pray to God in the time of trouble.2. The. 3. 10 Qui non la­borat, [Page 11] non manducet: He that will not labour, let him not eate.1. Co. 10. 25 Manducet Christianus quicquid vendi solet in macello: Let a Christian eate whatsoeuer comes into the shambles to be sold.Rom. 9. 13. Miseranti Deo tribuenda salus: Our saluation is to be ascribed vnto Gods mercie.Phil. 2. 13. Operatur in nobis Deus & vel­le & perficere: God workes in vs both the will and the dead.Prou. 16. 6. Misericordia purgantur peccata: By mercie iniquities are forgiuen.Ioh, 14. 13. Petentes in no­mine Christi obtinemus: We obtaine what we aske in Christs name.Heb. 1. 3. Purgatio peccatorum nostrorum facta per Christum: The purging of our sinnes is wrought by Christ. Though these be in sense and meaning in the currant of the text it selfe, and most of them formally, euen in so many words, (as appeareth by the marginall quotations) yet by commandement of your Church, they are to be 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 be 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?

[Page 12] 8 There was printed at Bononia in Italy, An. 1590. a booke intitled, Liber conformitatum vitae B. ac Seraphiti patris Francisci, written by one Bartho­lomew Pisanus, and published by one Ieremy Buc­chius, 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, thatCopia literae à Pisan [...] gratiali Capitulo directae. ad mitrum lib. Conformitat. Christus ipsum patrem Franciscum sibi per omnia s [...]milem reddi­dit & conformem: Christ made Frier Francis like and conformable to himselfe in all respects: and that Lib. 3. Confor­mitate 31. fol. 303. ecl. 3. & fol. 306. col. 4. in monte Aluernae Franciscus cum Deo & Domino Iesu Christo vnius spiritus efficitur: In the mount of Aluerna, Frier Francis was made one spirit with God the Father and his Sonne Christ Iesus. And, that Frier Francis said the words of Christ,Math. 25. 40. Quod vni ex minoribus meis fecistis, mihi fecistis, Lib. 1. fruct. 1. fol. 13. col. 3. That which you haue done to one of these my little ones, you haue done it vnto me; were spoken by Christad literam. li­terally, andspecialiter. particularly of his Frier Minorites. And thatLib. 3. confor­mitate 3 [...] fol. 300. col. 3. B. Franciscus titulatus fuit titulo Iesus Nazare­nus Rex Iudaeorum: Frier Francis had the title of Ie­sus of Nazareth king of the Iewes giuen him. And thatLib. 1. fruct. 1. fol. 13. col. 2. Nemo fuit minister & seruus Christi vt Fran­ciscus, & ipsius perfectus imitator: Christ had neuer such a seruant as Frier Francis; there was neuer any man who imitated Christ in so perfect manner as Frier Francis. Lib. 1. fruct. 9. fol. 112. col. 4. Similis B. Francisco & suo Ordini non est inuentus, qui seruauit ad literam legem excelsi: There was neuer such a peson heard of as S. Francis and his Order, who kept Gods law literally.Lib. 2 confor­mit. 17. fol. 228. col. 1. & confor­mit 25. fol. 272. col. 2. B. Fran­ciscus totum Euangelium ad literam obseruauit: Saint Francis kept the Gospel literally. Nec apicem vel vni­cum [Page 13] transgreditur, nec iota: He brake not a tittle of it, nor a iod. 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, Director. In­quisit. part. 2. q. 8. teste Capuc­cino in Enchirid. Eccles. fol. 236. Quod B. Franciscus est ille Angelus, de quo dicitur in Apocalypsi, Vidi alterum Angelum habentem signum Dei viui; That S. Francis was that Angell, of whom it is written in the Reuelation, I saw another Angell which had the seale of the liuing God: yet so much is written in this booke in these words,Lib. 3. confor­mit. 31 fol. 300. col. 4. ei fol. 301. col. 1. Quod pro­phetia Apoc. 7. fuerit ad literam de B. Francisco, diui­nitus Domino Bonauentura Cardinali fuit, ostensum; and no dele set vpon them. Though it was wont to be held an heresie, at least an error, to say,Capuccinus lib. citato. Quod B. Franciscus semel in anno descendit ad Purgatorium, & extraxit inde animas illorum qui in hac vita, fuerunt de Ordine suo, seu de Ordinibus per eum institutis, & du­cit ad Paradisum: That S. Francis went once a 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 ca­ried them to heauen with him: yet so much is writ­ten in this booke, in these words, wherein Christ is brought in speaking to Frier Francis thus:Lib. 3. [...]confor­mit. 31. fol 306. col. 2. Sicut ego in die obitus mei ad Limbum accessi, & meritis ac virtute stigmatum passionis meae, omnes animas quas inuen [...] extraxi; sic volo quod & tu, 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 inueneris, in virtute & efficacia tuorum stigmatum eruas, & ad gloriam Pa­radisi [Page 14] perd [...]cas; and no dele set vpon them. Though it was wont to be held an heresie to say,Capuc lib. cit. Quod nul­lus potest damnari qui deferat habitum B. Francisci: No man could be damned who ware the habit of Saint Francis: yet it is written in this booke, that Christ reuealed it to Frier Francis, Lib. 1. fruct. 9. fol. 130. col. 4. Quod nullus qui morere­tur in habitu esset damnatus; and no dele is set vpon it. Though it was wont to be held an error,Capuc. lib. cit. Quod Ordo B. Francisci in perpetuum durabit; Though Saint Francis Order should continue till doomes day: yet Agnoscente Se­dulio lib. 2. Apo­log. pro S. Franc. cap. 10 pag. 114 that is in this booke, and no dele set vpon it.

In other of your bookes we reade, that the virgin Mary promised a yong man mariage, saying,Casarius dial. 7 de S. Maria, cap. 33. Discip. de mirac. B. Virg. Exempl. 27. Ego ero vxor tua, accede ad me, & da mihi osculum, & co­egit eum: I will be thy wife, come and kisse me; and she conpelled him to kisse her. And afterwards, when the youth was ready to take horse, she held his stirrup, and bad him get vp. We reade,Caesar. dial. cit. cap. 51. Discip. lib. cit. Exem. 59. that she came to another youth, who serued her very de­uo [...]t [...]y, Collum (que) brachijs suis stringens dedit illi oscu­lum, and halsing him about the necke kissed him. WeCaesar. dial citat cap. 35. Discip. lib. eit. Exem. 25. reade, that she in an Oratory supplied perso­nally the place of one Betris an arrant whore, by the space of fifteene yeares together, whilest Betris the whore came vp and downe after a wh [...]remaister Priest, so that no bodie knew in all that time that Betris was missing. WeVincent. Spec. hist. lib. 7. cap. 86 Discip lib. citato. Exempl. 24. reade, that to saue the cre­dit of an Abbesse who was with child, she came vnto her with two Angels attending her, commanding the Angels to play the Midwiues; and to carry the child in her name to a certaine Heremite, willing him to keepe it for her till it was seuen yeares old. [Page 15] WeSee Fox Acts and Monum. iu Edw. 4. ad Ann. 1484 pag. 667. Edit. 1610. reade, that she came to the Cell of one Alanus, and was so familiar with him, that she not onely espoused him to her husband, but also kissed him, and opened to him her paps, and powred great plentie of her owne milke into his mouth. We In the life of S. Catharin, written in Ita­lian by D Cate­rinus Se [...]cnsts, and translated into English by Iohn Fen priest. printed Anno 1609 part. 2. cap. 16. reade, that S. Katherin intreated Christ to take a­way her heart, and to giue her a new heart: and that one day Christ came and opened her side sensibly with his hand, and tooke out her heart, and so went his way, leauing her indeed without an heart; and that she notwithstanding being in prayer, lift vp her heart to God in prayer: and that as she was go­ing homeward, Christ met her with a heart in his hand, who opening her side, and putting the heart he had in his hand into her body, said these words, Loe deare daughter, as I did the other day take away thy heart, so do 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. WeGold. Legend in the life of S. Duastan. reade that S. Dunstan tooke the Diuell by the nose with a paire of tongs of iron burning hote; orEnglish Mar­tyrolog. Sept 7. printed Anno 1608. with a paire of pinsers by the vpper lip, and held him fast. WeAntonin, hist. part. 3. tit. 23. cap. 4. sect. 6. seu Canus loc com. lib. 11. cap. 6. reade that S. Dominick caused the Diuell to holde him a candle so long, till the diuell burnt his fingers, and fell on roaring. WeDiscip ser. 110 de Tempore. S. reade, that the Diuels for feare of holy water, ran so fast out of a sicke mans cham­ber, that alter in alterum impingebat, one of them crowded another, and trod of their fellowes heeles for haste. WeDiscip. in Prom ptuar. Exempl. lit E [...]exempl. 16, and Tractat de h [...]rit Canon. cap. 25. reade, that S. Brice saw the Diuell 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 [Page 16] with his teeth, as shoo-makers do their ouer lea­thers: for the paper rending, the Diuels head (ere the Diuell was aware) flew backward and hit vpon the wall. WePetr. de Natal. in Catal sanct. lib. 6. cap. 120. reade, that S. Margret caught the Di­uell 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 she thought good. WeIdem lib. 3. cap. 131. reade, that S. Iuliana caught hold of the [...]i [...]e [...], and bound his hands behind him, and whipt him with the chaine that was about him, and draggd him after her along a street, making him a laughing stocke to all the boyes in the towne, and at last cast him into a iakes. WeId. lib. 8. c. 70. reade, that one S. Niceta ser­ued the Diuell much after the like manner, tying him vp in a dunghill. AndId lib. S. ca. 20. & Gold [...]n Legend in the life of Lupe or Low. that one S. Lupus shut vp the diuell so close in a basen of water, that the diuell howled and brayed, but could not get out, till S. Lupus let him out. AndDiscip. de mirac B. Virg. Exēp. 58 that S. Peter did driue away the diuels with a great Key he had in his hand. WeGabr. de Bara­le [...]e si [...]ia S. Hebd 6. An diuites possint saluars. reade, that S. Zeno following a woman with a traine gowne, saw many diuels lying and sleeping on the skirts of her gowne: and that as she was passing ouer a dirtie channell, vpon holding vp of her skirts for feare of miring, the diuels fell into the filthy channel; whereat other diuels, who followed on foote, and S. Zeno, laughed heartily. We reade in your bookes,Golden Legēd in the life of S. Blase, & Leonard de Vtino, ser. 64. de S. Catharins. Sexto. that God promised S. Blase, who­soever desired his helpe for the infirmitie of the throate, should be healed. AndGolden Le­gend in the life of S. Roche. that God promi­sed S. Roche, whosoeuer prayed in the name of Ie­sus to him, should be preserued from the pestilence. AndLeonard de V­tino loco citato. Pet. de Natal. lib. 6. cap. 120. that God promised S. Margaret, whatsoeuer [Page 17] woman with childe prayed to her in time of her trauell, should haue safe deliuerance. AndPet. de Natal. lib. 10. cap. 111. that God promised S. Leonard, whosoeuer in prison de­sired his helpe, should be set at libertie. AndAntonu [...] hist. part. 1. tit. 8. cap. 1. sect. 38. Pet. in Catal. lib. 10. cap. 105. that God promised S. Katharin, whosoeuer called vpon her in any necessitie, he should be heard. And that hee promised as much to those who called vpon Pet. in Catal. lib. 5. cap. 137. the 10000 Martyrs, vponIdem lib. 5. cap. 106. Onuphrius the Here­mite, vponEngl. Festiuall printed 1521. S. Erasmus, vponPet. in Catal. lib. 10. cap. 60. S. Venerandus, vpon Idem lib. 10. cap. 61. S. Veneranda, vponIdem lib. 4. cap. 81. S George, vponHorae B. Virg. ad vsum Sarum fol. 77. S. Christopher, vponLegend. Lat. in vita Cadoci. S. Cadoc, vponGold Legend in her life. S. Martha, vponPet. in Catal. lib. 8. cap. 70. Niceta, vponPortiforium ad vsum, Sarum, Oct [...]b. 9. S. Denis, &c. We reade in your bookes, that Engl Festiuall in the life of S Mathias. Iudas the traitor slue his father, and lay with his mother; and because the fiends might not draw out his soule by his mouth, which had lately kissed Christs mouth, his belly burst, and then the fiends tooke his soule and caried it to Hell. WeGold. Legend in the life of S. Prandon. & Pet in Catal. [...]. cap 117. reade, that this Iudas hath certaine play dayes, in which he comes not in Hell; as namely euery Ladies day, and euery Saturday afternoon til Euensong be done on Sunday. AndIbid that some of the Angels which stood not in the truth, were neuer adiudged to hel, but to sit as birds in a tree, and to sing Mattens and Euensong, and all such seruice as Christen men vse to sing. We reade,Pet. in Catal. lib. 1. cap. 25. that S. Barbara baptized her selfe in a well of water; and that flying from her fathers fury, she had passage made her by God through a great rocke, which opening it selfe, receiued her in the foreside, and let her out on the further side: and that a Shepheard who discouered this Barbara vnto her father who pursued to kill her, was turned into a stone, and his flocke of sheepe either into [Page 18] stones or into Locusts. We reade,Goldē Legēd in his life. that S. Patrick caused a stolne sheepe to bleate in his belly who had stolne and eaten it: and that he preuailed so far with God, that no Irish man should abide the coming of Antichrist. We reade,Discip. de mi­rat. B. Virg. Ex­empl. 57. that a Souldier who had no other good propertie, but that he said one Auc Mary in the morning & another at night, was saued by the meanes of the virgin Mary. We reade,Gold. Legend in his life. that S. Macarius is commended for that he repented six moneths for killing of a flea. English Festi­uall, de S. Tho. E [...]isc. p. Cant. That Thomas of Canterbury is commended for wearing louzie breeches. That S. Francis is commendedAntonia hist. part. 3. tu. 24. cap. 2. sect. 8. for gathering wormes out of the way, that they should not be troden on: andPisan. conform lib. 1. fruct. 10. fol. 140. col. 1. lib 2. confor. 13. fol. 191. col 4. for calling all manner of beasts, wolues, Asses, &c. his brethren: andV [...]at Canum los. com. lib. 11. cap. 6. for taking lice of beggars, and putting them on himselfe. We reade,Engl. Marty­rolog. [...]nuar. 16. that S Henry of Denmark is commended for that when little wormes crept out of an Vlcer in his knee, he tooke and put them in againe, saying, Go into your inheritance where you haue bin nourished. AndS [...]dul. lib. 3. Apologet. pro S. Franc. cap. 2. [...]. 2. p. 132. that Frier Ruffin was commended for wish­ing that he might stinke on his deathbed, and be cast out without buriall, that the dogs might eate him. These, and ten thousand such tales as these, which are partly ridiculous, partly blasphemous, many of them (in your owne opinions) false, are read in your Martyrologies, Legends, Seruice books, &c. Now that which I desire to know, is, why you haue not Indices to purge your Martyrologies, your Legends, your Festiuals, your Vincentius, your Anto­nius, your Caesarius, your Discipulus, your Peters Catalogus Sanctorum, and such like, from these ridi­culous [Page 19] fooleries, and blasphemies, and falsities, as well as you haue to purge Bibles and other good writers, from much good matter contained in them?

9 YouCampian Rat. 5 brag much of the Fathers, as though they were all as wholy on your side, as any of your later Popes: and you inuey much against vs, as con­temners of the Fathers. You would make the world beleeue, thatDouly in his Instruction of Christ. Relig. Chap. 8. we despise all the Churches Doctors, and ancient Fathers; thatHils Quar­tern of Reasons Reason 10 we make no more account of the Fathers, longer then wee can wrest them to serue our turne, then we do of Beuis of Hampton or Adam Bell ThatSeba [...]. Plaskius [...] Cathol. [...] [...] we make indeed no more account of the holy Fa­thers, then we do of the Turks Alcoran or Esops Fables. ThatB [...]ow Mo [...] [...] it is well knowne to such as heare our Sermons, or be in place to heare v [...] talke boldly and familiarly to­gether among our selues, we are not afraid plainly to confesse, that the Fathers all were Papists, ThatAnsw to M. [...] pref [...]ce pag 30. though the ancient Fathers referred all their controuersies to the triall of old Doctors which liued before the contro­uersies began, Ibid. pag. 23. and that you are willing to do the same; yetIbid pag. [...]0. me doe flie the meanes of triall. Bis [...]op. in [...]is 2d. part [...] title or Repe [...]t [...]nce, pag 214. We in no one point will be tried by the iudgement and consent of antiquitie. But marke (Sir Priest) what [...] say. I am of [...] Scultetus mind, That that great light of Cam­bridge D. Whitakers spake nothing but the truth, when in his answer to Campian he auouched, Patres in maximis iudicijs toti sunt nostri, in leuioribus v [...]rij, in minutissimis vestri: The Fathers in the main con­trouersies are wholy ours; in the lesser, some ours, some yours; in some trifles yours. Yea I am of the same minde with that other great light of Oxford [Page 20] D. Rainolds, who in hisCap. 8. sect. 6. in fine. Conference with your Hart, solemnly protested, that in his opinion, Not one of all the Fathers was a Papist. And if you dare put your selfe on the ancient Fathers (which you may not do by your booke learning, for it is the present Church, that is, your present Pope, and not the anci­ent Fathers, who by your booke learning is the sole Iudge of all controuersies;) but if you dare put your selfe on the ancient Fathers to be tried by them, for the discouering of your vanitie in bragging; & clearing of vs from your vniust calumniations, I will name you thirtie seuerall points of doctrine, taught by you, denied by vs, for proofe of which, I am very confident, you are not able to name one Father, no not one Father, who liued within a 1000 yeares after Christ. And the doctrinall points I meane are these. 1 You teach, that the vulgar La­tin is to be preferred before, at least equalled with the Hebrew and the Greeke. 2 That it is not meete and expedient, especially at all times, that the Bible should be translated into the knowne languages of the common people. 3 That the holy Scriptures, though truly and Catholikly translated, may not indifferently be read of all men, no not of any other then such as haue expresse licence thereunto. 4 That the holy Scripture, euen where it seemes most plain, is yet so hard and obscure, that it stands in need of a set Interpreter, who may opē vnto vs the meaning of it. 5 That it is lawfull to make an image of God the Father. 6 That Latria may be giuen to Images. 7 That there are seuen Sacraments, and neither moe nor fewer. 8 That the Communion cannot with any [Page 21] reason be called the Lords Supper. 9 That it is vn­lawfull for the common people to communicate in both kindes. 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 eate at noone, yea at eleuen or ten of the clocke before noone. 13 That on a fasting day, be­sides a noone-dinner, a man may take his part of a good banquet at night; he may eate apples, peares, plums, raisins of the Sunne, figs, sweet-meate, and three or foure ounces of bread withall. 14 That all such are exempted from fasting as are vnder 21 yeares of age, and aboue 60; all that are sick or sore; all women with child, all that giue suck; all beggers that go from doore to doore; all Masons, Farriers, Wrights, Carters, Husbandmen, and (almost) all Handycrafts men. 15 That a Priest sinnes more grie­uously if he marry, then if he play the fornicator 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 be appropriate to the Bishop of Rome onely. 19 That the Bishop of Rome onely is by right to be called Vniuersall. 20 That the Rom. Church is the Lady 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 Domino, was founded by Christ onely. 23 That out of the Church of Rome there is no saluation 24 That without your Popes leaue, no man may preach to [Page 22] 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 absolued from his fault, before any penance be performed by him, or so much as enioyned by him. 28 That if a poore womans Hen be sick 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 1000 yeares after Christ, of whom you learned them, no not one of them: if you can, shew your skil; if you cannot, con­fesse your impudencie.

10. You brag much of the vnitie that is among you. You would make the world beleeue, that [...]ellar. lib. 4. de N [...]tis Eccles. cap. 10. Nunc omnes Catholici toto orbe dispersi de omnibus dogmatibus fidei idem sentiunt: All Catholicks dis­persed throughout the whole world, are of one o­pinion in matters of faith. ThatHils Quartern of Reasons, Reason 3. Whosoeuer they be, or in what place or region soeuer they remaine in all the world, if they be Catholicks or Papists, they haue all one faith, one heart and one soule. But if this be true, I de­sire to know how it came to passe, that Iacobus Al­main a Doctor of Paris writ against Cardinall Caie­tan? why Soto the Spaniard writ against Ferus? and Medina a Spaniard in defence of Ferus against Soto. Why Guilielmus Occham our countryman writ a­gainst Pope Iohn 22. Why Nicolaus de Tudisco, best knowne by the name of Abbat Panormitan, writ a [Page 23] booke pro Concilio Basiliensi, in defence of the Coun­cell at Basil. Why Sigebert a Monke of Gemble, writ one booke against an Epistle of Gregory 7. and ano­ther against an Epistle of Paschalis 2. Why Fisher B. of Rochester writ a booke against Iames Faber: and Marcus Grandeuallis another: and why Iodochus Clychtoueus writ against Grundeuallis: and Fisher a­gainst Clictoueus. Why Alexander Carerius an Italian writ a booke de potestate Ro. Pont. aduersus impios po­liticos, meaning such as Bellarmine. Why Turrian writ against Pighius. Why Ecchius railed vpon Tau­lerus. Why Catharin writ against Caietan. Why Soto writ against Catharin. WhyThe booke was printed at Rome 1593. fatente Posseuino in Apparat. sac. verb. Cornel. lan­sen. Didacus Castillus writ against Iansenius. Why your Seminaries writ so ma­ny biting books against the Iesuites, and the Iesuites so many biting books against your Seminaries. Pro­ceeded these bookes from men of one faith, one heart, and one soule? or will you denie that they who writ them were Catholicks? or that the matters about which they contended were matters of faith, or bordering thereupon? The men run vnder the name of Catholicks in all your booke. And if the points about which they contended doe not con­cerne [...]th, why are they so earnest in c [...]nsu [...]ing one another? As for example, why doth Archbishop Catharin charge Cardinall Caietan with such opini­ons touching the Epistle to the Hebrewes,In his booke [...] per Coli [...]. 1535. pag. [...]. qua [...] pijs auribus h [...]rri [...]ilia, as are horrible to be heard▪ and with such opinions concerning the Sacramēts, Pag. 154. quae noua & foeda, & omnino Catholicis auribus abso­na, nec ferenda; as are new and filthy, and not fit to be heard or tolerated by Catholicks: and with such [Page 24] opinions concerning the pluralitie of wiues, as are Pag. 196. prophanissima, most profane: and with one opinion touching mariage betweene persons of different Religion, which isPag. 225. impium & irrationabile, both wicked and vnreasonable: and with another tou­ching the resurrection, which isPag. 286. irrationabilis & contra Scripturam, & indigna vt cadat in mentem Chri­stianam, an vnreasonable opinion, contrary to Scrip­ture, and vnworthy of any Christian: and with o­ther expositions of Scripture,Pag. 298. 299. Quae nouum & in­fandum dogma introducunt, & multa falsa & incredi­bilia: whereon followes one new and grand para­dox, besides many lesser falsities and incredulities. Yea, why doth Catharin charge Caietan with words touching the Godhead of Christ, Pag. 104. quae manifeste horri­bilia & omnium sententia detestanda, which are appa­rently horrible, and by common consent to be de­tested? and with another opinion, of which he saith thus,Pag. 106. Hanc ego procul dubio vt haereticam & detesta­bilem toto spiritu pronuncio, I do with open mouth proclaime that this opinion is hereticall and dete­stable.

Againe, if there be such vnitie among you, as you brag of, why forbid youIndex Clem. 8. litera A. Masias Commenta­ries vpon Iosua? Ibid. lit D. Didacus Stella his Commentaries vpon Luke? Ibid. lit. I. Ferus Commentaries vpon Mathew and Iohn? Ibid. lit C. Claudus Espencaeus his Commentaries vpon Titus? Lit. l. Iames Faber his Commentaries vpon the Euangelists and S. Pauls Epistles? Why forbid youLit. B. Charanza Archbishop of Toledo his Cate­chisme? Why forbid youLit. A. Catharinus his two que­stions de verbis quibus Christum sanctissimum Eucha­ristiae [Page 25] sacramentum confecit? Why forbid youLit. B. Bap­tistae Cremensis workes? Why forbid youIbid. Beatus Rhenanus his Scholies vpon Tertullian; and his Epi­stle de primatu Petri? Why forbid youLit. O. Onus Eccle­siae? andLit. S. Stephen Gardiners booke, de vera obedien­tia? Why haue you purged alreadyConfer the Edition 1551. with the Editi­ons 1576. and 1589. & 1610. and the truth of this will ap­peare. Guitmundus de Sacramento, who liued ad an. 1070; andThis is con­fessed by Posse­uin in Apparat. sac. verbo, Tho. Aquin. Tho. of A­quins his summe of Diuinitie, who liued ad an. 1240; andSee edit. [...]ran. cofurti 1581, & compared with that An. 1502. Ioh. Petrus de Ferrarijs his practica, who liued ad ann. 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 works? and Viues his Commentaries vpon S. Austin de Ciui­tate Dei? Why haue you giuen direction for the purging of Bertram de corpere & sanguine Domini, who liued about the yeare 870? and for the pur­ging of Antonius Rampegolis, or Rampelogis, [...] a great stickler in the Councell of Constance, An. 1414. a­gainst Iohn Huss? and for the purging of Antonius de Ros [...]llis, who liued ad ann. 1467. and for the pur­ging of a speciall booke, intitled Ordo baptizandi, cum modo visitandi, printed at Venice, An. 1575. in [...] this booke last mentioned, your Priests were en­ioyned to aske these two questions of him that was sicke, Credis non proprijs meritis, sed passionis Domini nostri Iesu Christi virtute & merito ad gloriam per­uenire? Doest thou beleeue that thou shalt go to heauen by the vertue and merit of Christs passion, and not by thine owne merits? Credis quod Domi­nus noster Iesus Christus per nostra salute mortuus sit, & quod ex proprijs meritis vel alio modo nullus possit [Page 26] saluari, nisi in merito passionis ipsius? Doest thou be­leeue that our Lord Iesus Christ died for vs? and that no man can be saued by his owne workes, or by any other meanes then by the merit of his pas­sion? And vpon the sick mans answering, that he beleeued so, your Priests were enioyned to tell him further, Non erit desperandum vel dubitandum de sa­lute illius, qui suprapositus petitiones corde crediderit, & ore confessus fuerit: There is no cause to despaire, no not to doubt of his saluation, who beleeues with his heart and confesseth with his mouth the truth of the abouenamed questions. YetCap [...]inus & Quiroga [...] citatis. 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, thatLib. 1. de verbo Dei cap. 10. Bellarmine holds, Tobith, Iudith, Wisedome, Ec­clesiasticus, the 1. and 2. of Macab [...]es, to be Canonical Scripture; seeing Arias Montanus holds them to be Apocrypha, saying in the title page of his Interli­neall Bible, printed by Plantin at Antwerp, An. 1584. Huic Editioni accesseru [...]s libri Graece scripti, quos Ec­clesia orthodox [...] Haebraeorum Canonem sequuta, inter Apocryphus recenset: In this Edition you haue the bookes written in Greeke (meaning Tobith, Iudith, &c.) which the Catholicke Church following the Hebrew Canon, reckons among the Apocrypha. How comes it to passe, thatEpist. ad [...] pro Mor [...]a E­rasmi. Sir Thomas More, Lib. 2. de ver­bo Dei. ca [...]. 2. Bel­larmine, and many others of you, denie that the Hebrew and the Greeke are wilfully corrupted ei­ther by Iewes or Hereticks; seeing ourPreface to the English rea­der, set before the Bible prin­ted at Doway, An. 1609. Dowists tell vs, that your vulgar Latin is more pure then the Hebrew or the Greeke, those Editions being fouly [Page 27] corrupted by Iewes and Hereticks, since the Latin was truly translated out of them? How comes it to passe, that in Spaine it runnes for currant,Az [...]r. institut. moral part. 1. lib. 2. cap. 13. pag. 104. 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,Nau [...]r [...]us ad Caput N [...]uit. Notab. 3. nu. 84. de Iud. that at Rome no man dare teach, That a Councel 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 yourDialogue be­tween a Secul [...]r Priest and a [...] pag. 9 [...]. Iesuits in Scotland permitted the Catholicks there to go to Church with Protestants: and yet your Iesuites with vs in England would not permit your Catholicks here to go to Church with vs that are Protestants? Do not Rhem. in Ro [...]. 3. 22. some of you teach, That we are iustified by the righ­teousnesse of Christ inherent in vs, and not imputed to vs? and yet do not others of you, as namelyLib. de Iustifi­catione. Car­dinall Contarenus and [...] Albertus Fighius teach flat contrary, euen that which we teach, viz. That we are iustified by Christs righteousnesse imputed to vs, not in­herent in vs? Do notRhem in Rom. 3. 2 [...]. some of you teach, that we are not iustified by faith onely? and yet is it not confessed by [...] Alfonsus de Castro, that Claudius Guillandius a learned Papist was of opinion, that we are iustified by faith onely? Do notRhem. in Rom. 8. 38. some of you teach, that no man can be sure of his saluation, without speciall reuela­tion? and yet did not the sameComment. in 2. Tim. cap. vlt. c. [...]iliatione 2. Claudius Guillandius maintaine the contrary, and Catharinus too, both in and after the Councell of Trent? Did not Michael Baius, Atfons de Ca­str [...] [...] citato who was one at the Councell of Trent, and Deane of the Vniuersitie of Louaine, and died in the yeare 1589. teach, Nullum est peccatum ex natura sua veniale, sed omne peccatum meretur poenam aeternā, [Page 28] There is no sinne which is venial of it owne nature, but euery sinne deserues eternall death. And that, Omnia opera infidelium sunt peccata, & Philosophorum virtates sunt vitia: All the actions of infidels are sinnes, and all the vertues of Philosophers, vices. And that, Liberum arbitrium sine gratiae Dei adiuto­rio, non nisi ad peccandum valet: Free will without the helpe of Gods grace, can do nothing but sinne. Pe­lagianus est error dicere, quod liberum arbitrium valet, ad vllum peccatum vitandum: It is a Pelagian error to say, that by the power of free will, a man may a­uoid some sinne. Omnia quod agit peccator, vel ser­uus peccati, peccatum est: All that is sinne which is done by a sinner, or by him that is seruant to sinne. Ad rationem & definitionem peccati non pertinent vo­luntariam: It is not necessarie that sinne should be defined to be a voluntarie action. Praua desideria, quibus ratio non consentit, & quae homo inuitus 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 couet. Definitiua, haec sententia, Deum homini nihil impossibile praecepisse, falso tribuitur Augustino cum Pelagij sit: This defini­tiue sentence, viz. God commanded no man any impossible thing, is falsly fathered on S. Austin, for it was Pelagius, not S. Austin. Nemo praeter Christum est absque originali peccato, hinc beata Virgo mortua est propter peccatum ex Adam contractum, omnes (que) 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 [Page 29] Mary died by reason of originall sinne; and all the afflictions which she suffred in this life, befel her as then befell to other good men, viz. as punish­ments either of actuall or originall sinne. Satisfa­ctiones laboriosae iustificatorum non valent expiare de condigno poenam temporalem restantem post culpam con­donatam: The painfull satisfactorie workes of such as are iustified, doe not condignely satisfie for the temporal punishment remaining after the fault par­doned. Did not (I say) Michael Baius your Deane of Lonaine teach these doctrines, and aboue 70 more, much like vnto these, all which are condem­ned by [...] Pius 5. and Gregory 13. as partly hereticall, partly erroneous, partly suspitious, partly temera­rious, partly scandalous, partly offensiue? And are you not ashamed to brag of your vnitie? Me thinks your vnitie is like that of the Madianites, who thrust euerie man his sword into the side of his fel­low.

11 You brag much of the commendation that S. Paul gaue vnto the Church of Rome in his Epistle to the Romanes, andRhem A [...]not. before the Epi­stle to the Rom. pag. 38. say, It is much to be noted. And is it not as much to be noted what commendations God by his Prophets gaue vnto Ierusalem, Theodo [...] hist lib 9. cap. 9 the mo­ther of all other Churches? Is it not as much to be no­ted, how God by his Prophets affirmed,2 Chron. 6. 6 that he chose Ierusalem that his Name might be there, and 2. Chro 7. 16. that for euer? How God by his Prophets affirmed,Psal. 132. 14. that he meant to dwell there for euer, because he had a delight therein. 2. Chro. 7. 16. His eyes and his heart should be on Ierusalem perpetually. Ierusalem should be calledZach. 8. 3. a city of truth, and the mountaine of the Lord of hoasts, the holy moun­taine. [Page 30] Do not these commendations surpasse those which are giuen 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 giuen to the Church of Ierusalem of olde; why should you stand so much vpon it, that S. Paul in his time, gaue commendation to the Church of Rome in his time? May it not be, that as [...] 1. 21. Ierusalem, of a faithfull Citie became a harlot: so Rome, since S. Pauls time, of a virgin, is become a strumpet? Many virgin Churches lost their virginitie soone, as you may see by Egesippus words recorded inHist. lib. 3. cap. 32. et lib. 4. cap. 22. [...] interprete. 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? The1. Cor. 1. 5. 7. 8. Apostle writes of the Corinthians, that they were rich in Christ, in all kind of speech, and in all knowledge; that they were not destitute of any gift: affirming further, that our Lord 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 he commends them, he speakes nothing: and yet the Church of Corinth hath lost her maidenhead, and why not Rome? If the naturall branches, the Iew, 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, be cut off, be deceiued: what reason haue you, who hold of Rome, to please your selues with conceits of I know not what drie Summers, because Saint Paul [Page 31] commended your predecessors?

12 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 kind of doctrines, and handles them very fully and exactly, asPraefat. Epist. ad. Rom. Theodoret witnesseth, and theAnnot. before the Epistle to the Rom. pag. 380. Rhemists confesse; he speakes nothing therein of the Popes Monarchie, of his power to iudge and determine all [...]auses of faith, of his calling of Councels, 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; on their kingdomes, by interdicting them: he saith nothing herein of his right to bind Bishops, Metropolitans and Patriarkes with an oath to be his faithfull subiects: to giue Church-liuings and Offices to whom he list: to breake the bands of all Councels with dispensations. He saith nothing of the Masse, of the real presence, of Transubstantiation. He saith nothing of the vowes of pouertie, of obedience and chastitie, He saith nothing of Images, of the Crosse, of Pilgri­mages, of Iubiles, of pardons, of Purgarori [...]s, of pray­ing to the dead, or for the dead. He saith nothing (I say) no not a word, not so much as in shew, for the proofe of these, or any such doctrines as these, whereon ye 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 bookes and windowes paint God the Father [Page 32] in the likenesse of an old man, andBellar. lib. 2. de Imag. cap. 8. defend it as lawfull. The Apostle in his Epistle to the Romanes teacheth, that it is vnlawfull,Ro. 1. 22, 23. calling them fooles, who turned the glorie of the incorruptible God, into y^e similitude of the image of a corruptible mā. Secondly, whereasRhem. Annot. in Heb 11. 21. & in Apoc. 19. 10. you teach, that religious wor­ship is due to creatures, to Angels, to men, to Ima­ges, to Crucifixes, &c. The Apostle in this Epistle Rom. 1. 24. 25 shewes how grieuously they were punished by God, who worshipped and serued the creature, for­saking the Creator; implying therein, that it is not lawfull to giue religious worship vnto creatures. Thirdly, whereasRhem. Annot. in [...]. 2. 21. you maintain, that the doctrine of faith onely iustifying, is an old heresie: the Apo­stle in this Epistle teacheth it for a Catholicke do­ctrine; for we conclude (Ro. 3. 28. saith he) that a man is iusti­fied by faith without the workes of the law; which is all one as to say, a man is iustified by faith onely. Fourthly, whereasRhem. Annot. in Fo. 5. 14. you teach, that the virgin Mary was free from originall sinne: the Apostle in Rom. 5. 12. this Epistle writes, that in Adam all men (and by consequent the virgin Mary) sinned; what exception haue we but Christ? Fiftly, whereasRhem, Annot. in hom. 1. 31. 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,Rom. 6. 23. say­ing, The wages of sinne (meaning euery sin) is death. Sixtly, whereasRhem Annot. in Rom. 6. 23. you teach, that euerlasting life is a stipend: the Apostle in this Epistle teacheth it is a gift, The gift of God is eternall life, Rom. 6, 22. saith the Apo­stle. Seuenthly, whereasRhem. Annot. in Rom. 7. 7. you teach, that concu­piscence is no sinne; and besides,Non licet nobis ita loqui, &c. Posseuin Appa­rat. sac. verbo. [...]a [...]es antiqui. that we may not [Page 35] safely call it sinne: the Apostle in this Epistle,Idem. ibid. by your owne mens confession,Rom. 6. 12. calls it sin. Eightly, whereasCensura Colon. dial. 3. 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, Rom. 7. 18. 19 saith he, but I find no meanes to performe that which is good. for I do not the good thing which I would, but the euill which I would not, that do I. Ninthly, whereasRhem. Annot. in Heb 13. 16. & 1. Cor. 3. 8. you teach, that good workes be meritorious, euen so meritorious, that the ioyes of heauen are a thing equally and iustly answering to the time and weight of our workes: the Apostle in this Epistle teacheth,Rom. 8. 18. that the afflictions of this present time are not worthy of the glory which shall be shewed vnto vs. Tenthly, whereasRhem. A [...]n [...]t. in 1. Cor. 9. 27. you crie out against the certaintie of faith, calling it an vnhap­pie securitie, presumption, and a faithlesse perswa­sion: the Apostle inRom. 4, 20. this Epistle commends the faith that is free from doubting,Rom. 8. 38. 39 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. Eleuenthly, whereasAntenin. sunt. Theol part. 3. tit. 13. cap. 6. sect. 16. you teach, that Christ is vpon euery of your Altars: the Apostle inRom. 8. 34. this Epistle teacheth, that since his ri­sing he is at the right hand of God. Twelfthly, where­as Rhem. in Act. 10. 2. 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,Rom. 8. 7. 8. saying, The wisedome of the flesh (that is, a man vniustified) cannot please God. 13. Whereas [...] you teach, that euery creature must [Page 34] be subiect to the Pope, and that the Pope is sub­iect to none: the Apostle in this EpistleRom. 13. exhor­teth euery creature to be subiect to the higher powers, meaning by the higher powers (as theAgniscente Bellar. lib 3. de [...], cap. 3. circumstan­ces shew) the Ciuill magistrates, and not the Pope. 14. Whereas you [...] teach, that the Clergie is and ought to be free from whatsoeuer impositions of the Ciu [...]l [...]agistrate, and that by the lawes of God and man: the Apostle in this EpistleRom. 13. 7. perswades euery creature, the Clergie as well as the Laitie, to pay tribute and custome to the Ciuill magistrate. 15. Whereas [...] de vita lgnatij [...], lib. 5. cap. 4. you teach, that inferiours must doe whatsoeuer superiours command them, though it be against their consciences, vnlesse they haue plain reason for their refusal: the Apostle in this Epistle requires,Rom. 14. 5. that men be fully perswaded in their mindes of the lawfulnesse of that which they doe; meaning they should not onely for beare the doing of that which went against their conscienes, but whereof they doubted in their iudgements. Last­ly, whereasRhem. in Rom. 14 23. you teach, that some actions onely of the Infidels are sinnes: the Apostle in this Epi­stle affirmes, that all the actions of the Infidels are sinnes, saying,Rom. 14. 23. Whatsoeuer 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 he writ to the Ro­manes) spake nothing of the principall points of your now-faith; but many things for vs, and against you?

YourConfess. Petri­koniae. cap. 48 de sacr [...]m. Poeniten­tiae fol. 127. Cardinall Hosius, to proue satisfaction, al­ledgeth these as the words of Saint Paul, Rom. 6. [Page 35] Exhibeamus membra nostra seruire iustitiae in satis­factione: Let vs exhibite our members to serue iu­stice vnto satisfaction. And yourAnsw. to Iuels Apology, par. 2 chap. 16. fol. 117 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 (D. Fulk in his defence of [...] against Matt [...]n. An [...]w. to the preface. nu. 4 some say) to proue the carnall presence which you maintaine against the truth and vs, alledgeth these as the words of the 110. Psalme, Escamse dedit timentibus eum, He gaue himselfe for meate to them that feared him. Was there any feare of God in your Bishop to adde the word se. himselfe, of himselfe to the text, thinke you?

YourLib. 2. de Imag. cap. 12. Cardinall Bellarmine, to proue that holy things may be religiously worshipped, alledgeth these as the words of God, Exod. 12. 16. Dies prima erit sancta, & septima eadem religione venerabilis: The first day shall be holy, and the seuenth day with like religion shall be venerable; descanting vpon them thus, Hîc vides pro eodem accipi rem sanctam, & religiose venerabilem; yet the word religiose is not in the text, but the word festiuitate. Now I pray you, was it not irreligiously done of your Cardi­nall, to chop into the Text the word religiously falsly?

[Page 34] YourEpist. ad Alho [...] ­num de Caelibatu Eccles. Col. 75. quae habetur ad finem To. 2. desen Bell per G [...]t­sirum. Bernaltus a Priest of Constance, writing in defence of Gregory 7. his prohibition of Priests mariage, affirmes, that S. Peter commanded euen the Laitie (1. Pet. 3.) vt parcant vxoribus suis, ne im­petrantur orationes earum, that they should forbeare companying with their wiues, lest their prayers should be interrupted: whereas in Saint Peter there are no such words as vt parcant vxoribus, they should forbeare companying with their wiues. Did not this Priest of yours deserue to be accompanied with whores, who forged this Text to proue, that a man may not keepe companie with his wife?

Your [...]ib. supracit. cap. 58 de spe & orat. fol. 189. Cardinall Hosius, and yourLoc. Com. lib. 7. cap. 3. fol. 232. Bishop Ca­nus, in way of proouing that wee may beleeue in Saints, alledge the words of Saint Paul to Philemon, Gratias ago Deo meo audiens fidem quod habes in Do­mino nostro, & in omnes Sanctos: I giue thanks to my God, hearing of the faith which thou hast in the Lord Iesus, and in all Saints; leauing 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 diuel-like, leauing out, as the diuel did Mat. 4. what made against him?

YourSess. 11 [...]. 4. Conc. e [...]t. B [...]ni­anae. pag. 639. Pope Leo 10. affirmed in the Councell of Lateran, that Christ ordained Peter and Peters suc­cessors [Page 39] to be his Vicars; who, by the testimonie of the booke of Kings, must needs be so obeyed, that he who obeyes them not, must die 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.

YourLib. 1. de Purg. cap. 3 Cardinall Bellarmine (to returne to him againe) in way of proouing Purgatorie, alledgeth these as the words of the Prophet Esay, 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 ardor is & iudicij. Why (I pray you) did he change the word abluerit into purgabit, and and the word lauerit into emundabit, and the word ardoris into combustionis? was it not for that the words abluerit and lauerit and ardoris, suite not so well with fire, which you maintaine to be found in Purgatorie; as the words purgabit, emundabit and ar­deris doe? or what else was the cause that he varied from his Text? And how can you excuse his from periurie?

This sameLib. 4. de Christ. cap. 11. Cardinall of yours, in way of prouing that Christ brought soules out of Purgatorie when he descended thither (as you dreame) after his death, alledgeth these as the words of Zachary, [Page 38] Chap. 9. 11. Tu autem in sanguine testamenti tui eduxi­sti vinclos tuos de lacu in quo non est aqua: But thou by the blood of thy testament hast brought out thy prisoners out of the Lake wherein there is no water. Yet in the vulgar Latin it is not eduxisti, hast brought forth, but emisisti, hast sent forth: which will not affoord the like conclusion.

Againe, thisLib. 2. de lus [...]if cap. 3. 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. Cum apparuit benignitas & humanitas Salua­teris nostri Dei, non ex operibus quae fecimus nos, sed secundum suam misericordiam saluos nos fecit, &c. When the bountifulnesse and loue of God our Sa­uiour appeared, not by the workes which we had done, but according to his mercie he saued vs, &c. Yet the Apostle saith not barely, Not by the workes which we had done; but, Not by the workes of righte­ousnesse which we had done: excluding our good workes, our inherent righteousnesse from iustifica­tion. And your Cardinall vnrighteously leaues out the word righteousnesse.

Your Vicar generall to the Archbishop of Bo­nonia, calledDe maiestate militantis Eccles. l. 1. de batriarch. &c. par. 1. cap. 8. p. 227. [...]dit. Ve­net. 1602. Isiodorus Mosconius, to proue that all Bishops owe extraordinarie obedience to your Pope, alledgeth these as the words of Cyprian, lib. 4. Epist. 9. Episcopi, vti qui Apostolicae ordinationi sub­iacent, etiam ei hanc reuerentiam debent, vt singulis an­nis Apostolorum liminibus sese repraesentent: Bishops, as persons subiect to Apostolicall ordination, owe this reuerence to the Pope, that euery yeare they visit Rome. But I cannot finde this in any edition [Page 39] of Cyprian.

De Tradit. part 3. tit. de cultu Sanci. fol. 197. Bishop Peresius, and the An [...]dagma Colon. tit. de In­nocent. sanct. fol. 36. [...]. Prebendaries of Co­len, to proue Inuocation of Saints, alledge these as the words of S. Austin, de Ciuitate Dei, lib. 22. Hec 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, atque vt pro nobis intercedant inuocemus. But I cannot find this in any Edition of S. Austin.

Your [...]ib. 2. sent. d. 11. [...]. Peter Lombard to proue That euery man hath a good Angell to protect him, and an euil An­gell to tempt him, alledgeth these as the words of Gregory, Quod quisque bonum Angelum sibi ad custo­diam deputatum, & vnum malum ad exercitium ha­bet. But I can find no such words in any Gregories works, not in Nazianzens, not in Nysseus, not in Gregories the Great.

YourTo. 2. de Sacra­men. cap. 83. Waldensis disputing about Transubstan­tiation, alledgeth these as the words of [...]ib. [...]. de cor­pore & sang [...]e. Domini. Austin, Nec credendum est quod substantia panis vel vini re­manent, sed panis in corpus Christi, & vinum in san­guinem conuertitur, solummodo qualitatibus panis & vini remanentibus: Neither must we beleeue, that the substance o [...] bread and wine remaineth, but the bread is turned into the bodie of Christ, and the wine into his blood, the qualities of bread & wine remaining onely. But I can neither find such words, nor any such Treatise among S. Austins words.

The sameTo. 2. de Sa­cram. cap. 82. Waldensis prosecuting the same argu­ment, alledgeth these as the words of Beda in a Treatise de mysterijs Missa, Ibi forma panis videtur, [Page 38] vbi substantia panis non est: There the forme of bread appeareth, where the substance of bread is not. But I can neither find these words, nor any such Trea­tise among Bedaes works.

Your [...]ib. 1. de Purg. cap. 6. Cardinall Bellarmine, for proofe of Pur­gatorie, alledgeth these words of S. Austin, de Ciui­tate Dei, lib. 21. cap. 24. Tales constat ante iudicij diem per poenas temporales, quas eorum spiritus patiuntur, purgatos: aeterni ignis supplicijs non tradendos: It is 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 euerlasting fire. But there are no such words to be found in the printed copy at Friburge An. 1494. nor in that of Antwerp 1576. nor in that of Paris 1586. nor in that of Basil 1596. nor in any written copie that I can heare of, either in the V­niuersitie Librarie at Oxford, or elsewhere.

YourProemiall Annot. before the Bible tran­slated by them into English, printed 1609. Dowists to proue Tobith, Iudith, &c. Ca­nonicall, alledge Concil. Florent. Instruct. Armen. De­cret. 7. But there is no such Decree to be found in a­ny Edition of the Councels.

Lib. de F [...]. [...]ont part. 1. cap. 1. pag. 22. Isiodorus Mosconius the Vicar generall spoken of before, to set out the greatnesse of his Pope, tels vs in sober sadnesse, that In Conc. Nicaeno tempore Con­stant. mag. fuit terminatum, quod solum Rom. Pont. no­men Pater patrum competeret, & Papae nomen alijs non conuenire: It was decreed in the Councell of Nice, in the dayes of Constantine the great, that the title Fathers of fathers, should be giuen 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 [Page 41] in any Edition of the Councels.

The sameIbid. pag. 23. Monsieur, handling the same argu­ment, tels vs, that In Concil. Africae legetur quod eo no­mine Principis Sacerdotum solummodo 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.

YourOpuscul. con­tra errores Grae­corum. S. Tho. of Aquin, to proue that your Pope hath an vniuersall soueraigntie ouer the whole Church of Christ, affirmes, that in the Councell of Chalcedon it was decreed thus, Si quis Episcopus praedicatur infamis liberam habeat potestatem appellan­di ad beatissimum Episcopum antiquae Romae, quis ha­bemus Petrum patrem refugij, & ipsi soli libera potesta­te loco Dei sit ius discernendi Episcopi criminati infa­miam, secundum claues à Domino sibi datus: If any Bi­shop be defamed, let him appeale freely to the Bi­shop of Rome, because we haue Peter for a father of refuge, and he 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.

ThisIn 4. sent. d. 24 Act. 2. q. 3. Saint of yours, to proue that one Bishop is subiect to another Bishop, etiam iure diuino, by Gods law, alledgeth these as the words of one of the Councels kept at Constantinople, Veneramur secun­dum Scriptur as &c. sanctissimum antiquae Romae Epi­scopum primum esse & maximum Episcoporum: We [Page 42] 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.

YourLib. 1. de Conc. cap. 19. & lib. 2. cap. 11. Cardinall Bellarmine, to proue that your Popes Legats sate as Iudges in the generall Councel of Chalcedon, tell vs that Ipsi sententiam definitiuam proferunt in Dioscorum nomine Papae & totius Concilij Act. 3. his verbis, Sanctissimus ac beatissimus Papa caput vniuersalis Ecclesia Leo, per nos Legatos suos, sancta Sy­nodo consentiente, Petri Apostoli praeditus dignitate, qui Ecclesiae fundamentum, & petra fidei, & caelestis regni Ianitor nuncupatur, Episcopali dignitate Diosco­rum nudauit, & ab omni sacerdotali opere fecit extor­rem: They in the name of the Pope and the Coun­cell, deliuered the definitiue sentence against Dios­corus, euen in these words, Action 3. The most holy and blessed Pope Leo head of the vniuersal Church, by vs his Legats, with the consent of the holy Councel, being endowed with Saint Peters power, who is called the foundation of the Church, and rocke of faith, the Porter of heauen gates, hath de­posed Dioscorus from his Bishoprik, and restrained him from all priestly functions. Yet there is no such definitiue sentence to be seene in any action of the Councell of Chalcedon, wherein Leo is called Head of the vniuersall Church, or said to be indowed with S. Peters power; or wherein Peter himselfe is called the foundation of the Church, or Porter of heauens gate.