¶ A New years Gift, dedicated to the Pope's Holiness, and all Catholics addicted to the Sea of Rome: preferred the first day of januarie, in the year of our Lord God, after the course and computation of the Romanistes, one thousand, five hundredth, seventy and nine, by B.G. Citizen of London:  
In recompense of divers singular and inestimable Relics, of late sent by the said Pope's Holiness into England, the true figures and representations whereof, are hereafter in their places dilated.  JACOB. 4. 
unus enim est Legislator & judex qui potest perdere & liberare.  
jura dat unus, oves cuius clementia sparsas Colligit, & miserum discipat ira gregem.  
AT LONDON, Printed by Henry Bynneman. Anno Domini. 1579.   

Ad Archipapistam  
IF in the sight of Saints and men, Ingratitude be naught,  
If friendly acts, with friendly men, in friendly wise be wrought:  
If interchanged Gratitude, be natures sole desire,  
If good for good in man and beast, dame Duty do require:  
If interlaced Love be it, that joys the haughty mind,  
If Bounty be the only badge, to virtuous wights assigned:  
If mutural trade in traffic ay, be still maintained so:  
Ingratitude to Virtue then, must needs be greatest foe.  
Who then can take a benefit, and not requited the same?  
What virtue great did ever die without reward of fame?  
Why should we then forget ourselves, to him that is so kind?  
Awake for shame, and at the lest return a thankful mind.  
Is it not much, that he should think to raise thee from thy fall,  
And have a care to see thee safe, which is the Lord of all?  
O humble then, thy haughty heart, cut of thy crooked scope,  
Return again, and yield thyself unto the holy Pope▪  
Whose fatherhood hath great regard, to win, that else were lost▪  
Who spareth neither day nor night, nor any worldly cost,  
To send a heap of heavenly things from royal Rome to thee.  
Do turn the book, peruse them well, and mark them what they be,  
And buy them whiles they may be had, and way not of the charge,  
Their grace is great, their power is strong, their warrant very large.  
For, health of mind and body both, they bring, and fear thy foe:  
Each thunder, lightning, rage, and storm, they quickly overthrow.  
And what annoyance is in man, they take it quite away.  
And this is true, if all be true the Pope himself doth say.  
Be thankful then unto the Pope, cast of thy care of wealth,  
And gladly give thy glistering gold, to buy this happy health.  
For so before thy corpse be cold, thy soul shall scale the sky.  
And thou thyself shalt be a Saint, or else the Pope doth lie.  
Then neither weigh the Queen, nor laws, but cleave unto the Pope,  
And thou shalt be his sacred son, adopted by the rope.  
As Story was, and many more (I trust) shall be again,  
Which God vouchsafe the obstinate, for Christ his sake, AMEN.   

The Contents of the Book.  

A Preface to the Reader, which showeth the reason of the writing of this Book.  
The Argument of a Book or Letter sent to Cardinal Poole.  
A Preface to this Book, made by the author thereof.  
The Book or Letter which was sent to Cardinal Poole.  
The manner and means of the Pope's beginning.  
The proof thereof.  
Another touching the charity of the Pope.  
The lives of two Popes, viz. Alexander the second, and Gregory the seventh.  
Exceptions against them.  
A comparison betwixt Christ, and the Pope.  
The Pope's Wares or Merchandise.  
Leo, a child of noble house, and well brought up, grew wicked by being Pope.  
Pope Urban'S present to the Emperor of Gretia.  
lenvoy of the Author upon the said four Popes.  
The poisoning of King john.  
The holy Maid of Kent.  
The exposition of her miracles.  
How great enemies the Pope and his Legates have been to Christian Realms, and how he hath been expelled.  
divers letters invective against the Pope.    

A PREFACE.  
THis little Book ensuing, was addressed to Cardinal Poole in Anno. 1537. which when I had red, and well perused (knowing the impression almost spent) I deemed it worthy a new imprinting, because it was written by two ancient Fathers, and learned Divines, who vouched their authorities from the sacred word of God. Alas, that Arrogancy, which is mother of all mischiefs, & direction to most heresies and treasons, the denial I mean of the supremacy of the Queen, far surpasseth all other Heresies and Treasons, and without repentance, bringeth destruction of body & soul. Howbeit (the more to be lamented) it is over rife in England, for it is not only the opinion of divers old men, but of many young men, which are destitute of learning, void of grace, & ignorant of knowledge, and yet hold opinion, that the Pope is, and aught to be the supreme head. What blind sort of evil disposed Papists be they? nay rather, what romish Rebels are they? which (contrary to the word of God) had rather have a foreign Pope their head, than our most dread and sovereign Lady, the queens most excellent Majesty, whose Subjects naturally we are, under whose obeisance we are borne, under whose protection we live, and under whose mighty power (next God) we rest defended from all foreign Enemies, in such sort, as by the laws of God, by the laws of Nature, and by the laws of the Realm, we are bound to obey her, and none other. These things considered, I can not but marvel how those Papists dare so presumptuously extol that enemy of Christ, the Pope, as to call him Gods Vicar on earth. What Pope hath conjured them? or what Devil hath bewitched them, that they are so mightily affected to the Pope? and so slenderly regard their natural liege Lady the queens Majesty? Sure I am, that by denying the Supremacy, they have brought themselves into Praemunire, and from thence grow into farther mischiefs, from whence their holy Father the Pope, with all his College of Cardinals, can not deliver them. And what else cometh of this Papistical Religion, but murmuring, contention, strife, sedition, rumours, lewd practices, and privy conspiracies, to put discord amongst them that live in peace, and lastly open Rebellion, if they were able to bring it to pass? For want of which ability, they now use Prophecies, Conjuration, Necromancy, Piromancie, and Calculation, whereto they attribute great credit. They seek out Witches and Sorcerers wheresoever they may be found throughout Christendom. Their determinations and elusions they hold in great price, and with their devilish crafts, they seek to delude thee, and all the Subjects of the queens most excellent Majesty. Wherefore, I wish all men to beware, how they keep company with Papists: for even as the lepers infect others with their foul disease: so do the Papists infect many, with their pestiferous evil council, and worse example. They resemble likewise the venomous Toad: for as the foul Toad can not abide the sweet taste of the fruitful vine, so can not they abide the true taste of the doctrine of our saviour Christ, the flourishing vine of eternal life, but wrist the sacred Scriptures, to serve their turns, preferring the Pope above Emperor and Kings, falsehood before truth, darkness before light, ignorance before knowledge, a Mass no Communion, a Dirge no Sermon, a Concubine no Wife, Bulls and baggages, before the sincere word of God. 
The figures of these are set out at large in this Book, as in perusing thou shalt find.  And our English fugitive, runagate Papists, which are beyond the Seas, send into this Realm of England, Bulls, Pardons, Beads, Latin Primers, Papistical Books, Superaltares, Pictures of Saints, hallowed Grains, Crosses, Agnus Dei, with Saint john's Gospel in them: and three or four drops of Balm, Font water, and of a hallowed Candle, done by the Pope, doth make all these holy Relics: so as (I think) if the paring of the Pope's nails were sent into England, it would be thought no small jewel amongst the Papists. But let this pass, and see now what our home Papists send them again. I weep to writ: they cause, that many Gentlemen, and some of great Worship, do sand their sons to Douai, to the University of Louvain, to Rheynes, to Paris, yea, and some to Rome, to nuzel them in Idolatry, and root them in Papistry. And great are the sums of money, which yearly go hence for the finding and maintaining of those young Gentlemen: and far greater is the charge which relieveth the Papists that are there, for the number is great, and they are very liberally and bountifully rewarded out of England by the Papists here: For many Papists cell their lands, and employ their great sums of money in bank, contrary to the express word of God, 
The jews entered in the time of King William the Conqueror in Anno. 1067. and were expelled in the reign of K. Edward the first. 1291.  as the jews did in the time of King William the conqueror, & employ the foul increase or usury thereof, to the relief of other Papists beyond sea. Moreover, their Bulls, pardons, and such other needless, or rather damnable baggage, trash, & trumperies, are over dearly bought, although indeed they be nothing worth, nay worse than nought. For in the reign of Queen Mary, I myself did know a Gentlewoman, that gave twenty pound for a Bull that she might not come to Church, yet was she as Catholic as the best of that sort: but the matter was, for that the priest of the parish and she were fallen out. Truly that Bull was a fit Make for a Cow, or her charity, and aswell worth twenty pound, as an Owl is worth an ounce of fine gold: and even of that value be the rest of his Bulls, pardons, and sanctimonies, and granted upon as great considerations. For it is bruited by the Papists, that the traitorous varlet Felton is canonised for a Saint at Rome, & so was Thomas Becket, a Prelate, as traitorous, as Felton the Papist was: but Felton obtained the Pope's great grace, for the setting up of a Bull, which then was newly brought into England, and for his reward, was fair hanged, drawn, and quartered (and had no more harm:) yet that Bull begat many Calves, both Bull Calves, and Cow Calves, which it is high time to wain, for they make such a bleating, that no man can take rest, or live quietly by them, unless peradventure they receive the Bulls reward. And if it be true that Felton is Sainted, then is it for his Treason sake. And what Traitor then would not love such a Pope as can make Saints of Devilish Traitors? or who can but fear such a Pope, as can make Devils of Saints? for with his holy pardons (if he lie not) he maketh Saints, and with his terrible curses (if he say true) he maketh Devils, so as Saints and Devils are at his pleasure. And the Pope can do more than this too, for he can sand Souls to Heaven, and take Souls out of Purgatory, for that (as he sayeth) is the baiting place by the way to Heaven, or to hell. And what is that the Pope can (not) do? forsooth nothing at all: for as great is his authority and power in making of Saints, as a cobblers skill and art is, to make Maps of the whole World: And I believe there are as many Saints in Heaven made by the Popes, as there are black Swans swimming in the Thames. But for all the Pope's magnificence, and superabundant authority, I had rather be a Collier at Croyden, than a Pope at Rome, for in my judgement, it is better to have a black body like a Collier, than a black Soul like a Pope, for unless the Pope wash himself clean in the blood of Christ, with the drops and tears of repentance, only trusting in the merits of Christ's Passion (which he can not allow sufficient to salvation) he shall never see the joys of Heaven, but in post hast he must needs go to his second Sea and patrimony in Hell, to the black fiend lucifer his fellow companion for Pride, and whose faithful vicar he approveth himself here: for as all men know, in Hell there is no redemption. Now I conclude & demand, what foolish senseless Papists are, they that believe the Pope can help them, where he can not help himself? for we believe in God, who sayeth, Subditi estote omni humanae ordinationi propter Dominum, sive Regi tanquam praecellenti. etc. Be subject to all human ordinance for the Lords sake, whether it be to the King, 
Pet. Epist. 1▪ Cap. 〈◊〉.  or to the most excellent. etc. making the King to be most excellent under God, by which words of Saint Peter, it is manifest that Peter did not challenge to himself any primacy: why then should we yield it to the Pope, that only challengeth (and yet wrongfully) to be the successor of Peter? Not not, it is the right, and next God, belongeth to our most dread sovereign Lady the queens Majesty (whom God long preserve) and to none other, through all, or any her highness Realms or Dominions. And again, by special provision or Praemunire Anno. 16. Rich. 2. ca 5. it is set down, that such as purchase or pursue in the Court of Rome Bulls, Instruments, or such like, shall be out of the queens protection: yet, notwithstanding that both the Laws of God and Man are against it, Papists will be Papists, speed as they speed may. Whereto I pray thee (gentle Reader) have a special regard, and amongst the rest, mark our double faced Papists, which janus like, in Court, and elsewhere, do make their boast to be the queens majesties faithful subjects, comparable with the best Protestants: but when it comes to the trial and touchstone, to know what they think of the Supremacy, than they cleave to the Pope, having no fear of God, no love to the Queen, nor no dread of justice: for in denying the Supremacy, they take from the queens Highness her Majesty, regal authority, and the due obeisance which she aught to have of her Subjects▪ and most traitorously they renounce their faith, loyalty, service, and obedience, which they own to her excellency, so as they make themselves quick sacrifices to the Devil, and manifest traitors to the Queen. For to say the truth, Papists were the cause of the last Rebellion in the North, which was the overthrow of the ancient house of Westmerlande, and the death of the Earl of Northumberlande, and many other, as Norton, Markamvielde, and others, which have stained themselves with Treason, and undone their houses for ever. There were also at that time many Bailiffs and Constables, to the number of three hundred or upward hanged, which well deserved it, in that they commanded men in the queens name, to go to that Camp, the Camp where the Rebels lay. But Northern men may say, that evil is that camping where the Gallows wins the Goal. These things will not be forgotten in the North parts these hundredth years. And therefore take heed Papists, and think that Northern men will not Rebel, for they have paid for their learning. You may not vaunt as you were wont to do, saying, you were sure that all the North would take your parts, for if you make your reckoning so, you reckon without your host, for neither Lords nor Lurdeynes can raise them, without commandment from the Prince. Therefore (good Subjects) vouchsafe to read this little Book, whereby you may learn to obey the queens Highness truly, and to detest the Pope's feigned holiness utterly.  
This little Book or Letter, was written in Anno 1537. and in the thirtieth year of the Reign of our late Sovereign Lord of famous memory, King HENRYE the eight, at what time Reginalde Poole was made Cardinal, for Cosma and Damian, by Paul the third, Bishop of Rome: so as the Papists can not mislike it for the novelty, for it carrieth some antiquity, and was written above forty years sithence. Thus for my part, I far like him which hath found a Purse or Capcace of another man's, and then like a plain true dealing man, maketh inquiry who is the owner of it. Even so do I 'cause this little Book to be new Printed, that the right owners may be known. And sithence they be dead long ago, that the queens good Subjects may have it amongst them, as the authors meant it in their life time. And thus I end, praying God to endue her Majesty with perfect health and all felicity, long and triumphantly to reign and rule over us, and to turn the hearts of Papists, and to make them all good Subjects, to the glory of God, and strength of the Realm. Amen.  
w. w.   

The Argument of the foresaid Book or Letter commended unto thee.  
TH'aspiring mind, caused Reynold Poole to serve,  
And to become a Traitor to the King,  
Troth tries it out, and law and justice bring  
Unto his mates such death as they deserve:  
He quakes for fear, and through the Seas doth carve  
To Rome, and there is by the holy Pope  
Made Cardinal, and obtains a larger scope.  
With might and main Poole then the Pope doth serve,  
And saith the King may not be supreme head:  
Two learned men which do lament his fall,  
Sand him this Book, that folly to forbidden.  
Yet he (God wots) regards it not at all,  
But like an Ass, doth for a Scarlet hat,  
Forsake his God, his King, and Country flat.  
(B.G.)   

B. G. To the Reader.  
THou seest (right gentle Reader) in the fourteen short lines last before written, the argument of the Book or Letter which was written to Cardinal Poole, which my right Worshipful and approved good friend, when he had perused, and joyed to see and read, desired greatly to participate his benefit unto thee, chief because the weed which at that time choked the minds of the subjects of the triumphant King of immortal memory, Henry the eight, our late Sovereign Lord, touching the Supremacy, now eftsoons breaketh forth, to the intolerable annoy of the dear and loving subjects of our most dread, natural, and sovereign Lady Elizabeth, by the grace of God, Queen of England, France, and Ireland, defender of the faith, and in earth of the Church of England and Ireland next and immediately under Christ, the sole, and alonely supreme head, the daughter and undoubted heir of her said late father, King Henry the eight. But what have I said? Supreme head in earth, of the Church of England and Ireland next under Christ? Yea forsooth, what make you then of the Pope's holiness may be your demand: I answer, that I make of the Bishop of Rome (so far forth as he be a Christian, and the servant of God) the like and as large account for his circuit (though not with so great duty, because I am an Englishman, and not of his Diocese) as I make of any Bishop in England within his jurisdiction, under our said Sovereign Lady, so long as the same Bishop of Rome keepeth him within his compass, and acknowledgeth himself subject to the King of that Territory: but so far forth, as he standeth harlot like upon the type of his worldly pomp, I take him to be that Antichrist, which Paul calleth the man of Sin, and child of perdition. You may further ask me, how if the Pope himself be King there? I answer, that how if, with how if not: for if Christ, whose vicar on earth the Pope claimeth to be saith, john. 18. My Kingdom is not of this world: the Pope (if he be not Antichrist) can not have kingdom in this world. Me thinks I see the Papist smile in his sleeve (for in deed he is a smooth faced fellow) at this my simple conversion, saying, that I have framed a goodly argument, that is, because the Kingdom of Christ is not of the world, therefore the Pope's holiness may not be a King in Christendom, as if it should be said, because the Kingdom of HENRYE the eight reached not over Europe, therefore ELIZABETH his right heir, may not be Queen of England and Ireland. Let me smile with him again (I pray you) for I will yield him that Kingdom in Christendom, which Christ did wear the earthly Crown of: let him likewise yield to every King royalty in his own Kingdom. That I will yield it, the Papist laugheth again, and so must I to, for in deed, for me to yield to the Pope a terrestial Crown in earth, and for the Pope to yield unto me a celestial Crown in Heaven, have both like warrant, and like folly, and may be equally laughed at, if damnable things include jest: for I, without treason to my Prince, can not think the one, nor he, without Treason to Christ, grant the other: for Christ hath reserved the Spiritual Supremacy of his universal Church unto himself, and the terrestial government of his people to earthly Princes, under whom they are governed, and tried as gold in the furnace: and happy is that land and people, which have a godly Prince on earth, to bear the sway, and have Supremacy here next under God: and amongst the happiest, we Englishmen most happy, in our gracious Queen ELIZABETH, whose life and Supreme government, I beseech the almighty Lord long to continued over us. And the same God, for his Christ'S sake, hath bestowed that supremacy on our Queen within her own Realms, which the Pope falsely challengeth, through all Christian Regions. For there is no power but of God, and thereupon Saint Peter sayeth in his first Epistle to the Romans, the second Chapter, as in the former Preface is alleged, Be ye subject to all human ordinance for the Lords sake, whether it be unto the King, as to the most excellent. etc. Now if the King be most excellent, who may be his supreme? If Peter (whose successor the Pope claimeth to be) doth put it from himself to the King, how then can the Pope without shame, challenge it? sithence in the spirit of truth, Peter (foreseeing the Pride of the Pope) seemed, before any Pope was, to forewarn of the incomprehensible Pride of the same Pope.  
Thou mayest ask of me, by what authority the Kings of the earth hold this supremacy? I say, the words of Saint Peter grant it. Thou sayest again, that text is often alleged. I answer, this little Book following will show thee many other authorities, and to that purpose it is imprinted again. But because thou shalt not run empty so far, let me demand of thee a question or two. Who delivered to the Israelites the Law of God? Aaron the Priest thou wilt say, and true. Of whom did Aaron receive it? of Moses thou knowest. And of whom did Moses take it? even from the holy hand of Almighty GOD. When Idolatry fell amongst the Israelites, who redressed it? not Aaron I warrant you, but Moses? who directed the Ark of God I pray you? no Priest of them all I assure thee, but King David himself. And thus from time to time, and at all times, the King from the hand of God, and the Priest from the King, receiveth authority. unus est enim Legislator & judex, qui potest perdere & liberare. For there is one Lawgiver, which can destroy and save. He will not vary, his word is permanent. He hath appointed all earthly power to the Kings of the earth, & their hearts are in his hand. Then read this little book, and be fully satisfied in the premises. But because the gravity of the Authors, only admonish an Archtraytor to renounce his folly, & again, to become subject to his liege sovereign Lord, whose bounty the traitor had largely felt, and whose liberality he had with treachery requited: I summon thy deep judgement, perfectly to ponder both the one and the other, and to satisfy thyself in that, which the touchstone of truth, the sincere word of God, shall be thy warrant in, and give me leave, sithence my calling claimeth not so sage direction, to touch his Papacy, and the paltry thereof, in plainer terms, without Praemunire: for I promise' thee, I will observe the limits of humanity, to my uttermost endeavour, & will not be long in that I will writ, read them as thou likest, & way them as thou wilt, always remembering, that the mark thou must hit, is set and fully expressed in this book, & the rest is but a work gathered by a less skilful workman, only set down, because an old matter shall not come out, without some new addition. I make no argument of my work, because I will not stand long upon any one thing: neither do I will thee to read more than thou well likest of, because the old work is it, which only is commended to thee. But if thy gravity will permit thee, thou shalt find in some of my pamphlets matter to delight thee, & yet not digressing from the pretended purpose. If from the same the falsehood of the Pope be any thing at all detected, my labour is not lost. If Christ be at all glorified, I have won a conquest. If thou accept it, I have to thank thee, and am hereafter at thy request, to do for thee what I can. In the mean space I commend thee to the almighty, and pray thee and all men to rest humble petitioners to the everlasting God, to length the prosperous reign of our most merciful Queen his servant and our supreme sovereign on earth, in perfect health of body and Soul, twice nature's course to rule and reign over us. AMEN.   

❧ A LETTER WRITten by Cuthbert Tunstall, late Bishop of Duresme, and john Stokesley, sometime Bishop of London, so acknowledged & confessed by the said Cuthbert, about 14. days before his departure out of this his natural life, in presence of the most Reverend Father in God, Matthew then Archbishop of Caunterbury & others, which letter was sent by the same two Bishops, to Reginald Pole Cardinal, being then at Rome, and sometime Archbishop of Caunterbury.  
FOR the good will that we have borne unto you in times past, as long as you continued the king's true subject, we cannot a little lament and mourn, that ye neither regarding the inestimable kindness of the King's highness heretofore showed unto you in your bringing up, nor the honour of the house that ye be come off, nor the wealth of the Country that ye be borne in, should so decline from your duty to your Prince, that ye should be seduced by fair words and vain promises of the Bishop of Rome, to wind with him: going about by all means to him possible, to pull down and put underfoot your natural Prince and Master, to the destruction of the Country that hath brought you up, and for a vain glory of a read Hat, to make yourself an instrument to set forth his malice, who hath stirred by all means that he could, all such Christian Princes as would give ear unto him, to depose the kings highness from his kingdom: and to offer it as a pray to them that should execute his malice, and to stir, if he could, his subjects against him, in stirring & nourishing rebellions in his realm, where the office and duty of all good Christian men, and namely of us that be Priests, should be, to bring all commotion to tranquillity, all trouble to quietness, all discord to concord, & in doing the contrary, we show ourselves to be but the ministers of Satan, & not of Christ, who ordained all us that be Priests, to use in all places the legation of peace, & not of discord. But since that cannot be undone that is done, second it is to make amendss, & to follow the doing of the prodigal son spoken off in the Gospel: who returned home to his father, 
Luke. 15.  & was well accepted, as no doubt ye might be, if ye will say as he said, in knowledging your folly, & do as he did, in returning home again from your wandering abroad in service of them, who little care what come of you, so that their purpose by you be served. And if you be moved by your conscience, that you cannot take the king our Master as Supreme head of the Church of England, because the Bishop of Rome hath heretofore many years usurped the name universally over all the Church, under pretence of the Gospel of Matthew, 
Mat. 18.  saying: Tu es Petrus, & super hanc petram aedificabo Ecclesiam meam: Thou art Peter, & upon this rock I will build my Church. Surely that text, many of the most holy and ancient expositors, wholly do take to be meant of the faith than first confessed by the mouth of Peter, upon which faith, confessing Christ to be the son of God, the Church is builded, Christ being the very lowest foundation stone, whereupon both the Apostles themselves, and also the whole faith of the Church of Christ, by them preached through the world, is founded and builded, and other foundation none can be, but that only, as S. Paul saith. Fundamentum aliud, etc. Not other foundation can any man lay, 
1. Cor. 3.  besides that which is Christ jesus. And where ye think that the gospel of Luke proveth the same authority of the Bishop of Rome, 
Luke. 22.  saying▪ Rogavi pro te Petre, ut non deficiat fides tua, & tu● aliquando conversus, confirma fratres tuos. Peter I have prayed for thee, that thy faith should not fail: & thou being once converted, confirm thy brothers. Surely that speaketh of the fall of Peter, known to Christ by his godly presence, whereof he gave him an inkling, that after the time of his fall, he should not despair, but return again and confirm his brethren, as he ever, being most fervent of them, was wont to do. The place doth plainly open itself, that it cannot be otherwise taken, but this to be the very meaning of it, and not to be spoken but to Peter. For else his succescours must first fail in the faith, and then convert, and so confirm their brethren. And whereas ye think that this place of the gospel of john. Pasce oves meas, Feed my sheep, was spoken only to Peter, which words make him shepherd over all, and above all: S. Peter himself testifieth the contrary in his canonical Epistle, where he saith to all Priests: Pascite qui in vobis est gregem Christi, 
1. Petri. 5.  feed the flock of Christ which is among you, which he bade them do by the authority that Christ had put them in, as followeth, Et cùm apparuerit princeps pastorum, percipietis immercessibilem aeterne gloriae coronam. And when the chief shepherd shall appear, ye shall receive the incorruptable crown of eternal glory. The same likewise Saint Paul in the Acts testifieth, saying: Attendite vobis & universo gregi, in quo vos posuit spiritus sanctus, 
Act. 20.  regere Ecclesiam Dei, give heed to yourself & to the whole flock, wherein the holy Ghost hath set you to govern the Church of God. Wherein the original text, the word signifying Regere, to govern 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the same word that was spoken to Peter, pasce, feed, for it signifieth both in the Scriptures. And that by these words he was not made and constituted shepherd over all, it is very plain by the fact of S. Peter which durst not enterprise much conversation amongst the Gentiles, but eschewed it as a thing unlawful, and much rather prohibited than commanded by God's law, until he was admonished by the revelation of the sheet full of diverse viands mentioned in the Acts of the Apostles, where if Christ by these words. Pasce oves meas, Feed my sheep, had given such an universal governance to Peter, than Peter being more fervent than other of the Apostles, to execute Christ's commandment, would of his own courage have gone without any such new admonition, to Cornelius: except peradventure you would say, that Peter did not understand the said words of Christ, for lack of the light, which these latter men have obtained to perceive, & thereby understand the words of Christ to Peter, better than Peter himself did. And strange also it were, to condemn Peter, as an high traitor of his Master, after his ascension (as he in deed were worthy) if his Master had signified unto him that the Bishops of Rome, by his dying there, should be heads of all the church, & he knowing by these words, Pasce oves meas, Feed my sheep, notwithstanding his Master's high legacy & commandment, yet would flee, as he did from Rome, until his Master encountering him by the way with terrible words, caused him to return. And because this history peradventure might not weigh against an obstinate mind to the contrary, what shall we say to the words of S. Ambrose, declaring & affirming as great & as ample primacy to Paul, as to Peter, upon these words of Paul? Qui operatus est Petro, etc. he that wrought for Peter, etc. Thus he writeth. Petrum solum nominat, & sibi comparat, quia primatum ipse acceperat, ad fundandum ecclesiam: se quoque pari modo electum ut primatum habeat in fundandis Ecclesijs Gentium. Et paucis interiectis. Ab hijs itaque (videlicet apostolis) qui inter caeteros clariores erant probatum dicit Paulus donum qd accepit à Deo, ut dignus esset habere primatum gentium, sicut habebat Petrus in praedicatione circumcisionis. Et sicut dat Petro socios viros egregios inter Apostolos, ita sibi iungit Barnabam, qui divino judicio ei adiunctus est: gratiam tamen primatus sibi soli vindicat concessam à Deo, sicut & soli Petro concessa est inter Apostolos, deteruntque sibi invicem dexteras, etc. Et Paulo post. Quis auderet (inquit Ambrose) primo Apostolo resistere, nisi alius talis, qui fiducia electionis suae sciens se non imparem, constanter improbaret quod ille sine consilio fecerat? Which may thus be englished: He nameth Peter only, and compareth him to himself, for he received a Primacy to build a Church, and that he in like sort was chosen to have a Primacy in building the Churches of the Gentiles. And shortly after it followeth. Of the Apostles, he saith, his gift was allowed which he had received of God, that he might be found worthy to have the Primacy in preaching to the Gentiles, as Peter had in preaching to the jews. And as he assigned to Peter for his companions, which were the chosen men amongst the Apostles, even so also doth he take to himself Barnabas, who was joined unto him by God's judgement: yet did he challenge still to himself alone the prerogative of Primacy which God had granted him, as to Peter alone was it granted among other of the Apostles. So that the Apostles of the Circumcision gave their hands to the Apostles of the Gentiles, to declare their concord in fellowship, that either of them should know that they had received the perfection of the spirit in the preaching of the Gospel, & so should not need either other in any matter. And shortly after, who should dare resist Peter the chief Apostle, but an other such a one, which by the confidence of his election might know himself to be no less, & so might reprove boldly that thing, which he inconsiderately had done, etc. This equality of dignity of Paul, which S. Ambrose affirmeth by Scripture to be equally committed to Peter and Paul▪ Saint Cyprian and Saint Hierome do extend to all the Apostles. Cyprian saying thus: 
De simplicitate clericorum.  Hoc erant utique & caeteri Apostoli, quod fuit Petrus, pari consortio praediti, & honoris & potestatis. Undoubtedly, all the rest of the Apostles were the same that Peter was, endued with like equality of honour and power. And Saint Hierome thus: Cuncti Apostoli claves regni coelorum accipiunt, 
Contra jovinium  & ex aequo super eos Ecclesiae fortitudo fundatur: All the Apostles received the keys of the kingdom of heaven, and upon them as indifferently and equally is the strength of the Church grounded and established. Which Saint Hierome also aswell in his commentaries upon the Epistle to Titus, as in his Epistle to Euagrius, showeth that the Premacies long after Christ's ascension were made by the devise of men, where before Communi clericorum consilio, singulae Ecclesiae regebantur etiam Patriarchales: By the common agreement of the Clergy every of the Churches were governed, yea the Patriarchal Churhes. The words of S. Hierome be these. Sciant ergò episcopi se magis ex consuetudine quàm dispensationis Dominicae veritate, 
Cap. 1. super. Titum.  presbyteris esse maiores: Let the Bishops understand, that they be greater than other priests, rather of custom, than by the virtue and verity of the Lords ordinance. And in his Epistle to Euagrius he hath the like sentence, & addeth thereunto: Vbieumque fuerit Episcopus, sive Romae, sive Eugubij, sive Constantinopli, etc. Wheresoever a Bishop be, either at Rome, or at Eugubin, or at Constantinople, etc. he is of all one worthiness, & of all one priesthood. And that one was elected which should be preferred before other, it was devised to the redress of schisms, lest any one challenging too much to themself, should rend the Church of Christ. These words only of Saint Hierome, be sufficient to prove, that Christ by none of these three texts (which be all that you and others do allege for your opinion) gave to Peter any such superiority, as the Bishop of Rome by them usurpeth. And that Peter nor no other of the chief Apostles did vindicate such Primacy or superiority, but utterly refused it, and therefore gave pre-eminence above themselves to one, that though he be sometimes called an Apostle, yet he was none of the xii. as Eusebius in the beginning of his second book called Historia ecclesiastica, doth testify, alleging for him the great and ancient Clerk Clementem Alexandrinum, saying thus: Petrus, jacobus, ac johannes, post assumptionem salvatoris, quamuis ab ipso fuerant omnibus penè prelati, tamen non sibi vendicarunt gloriam, sed jacobum qui dicebatur justus, Apostolorum Episcopum statuunt: Peter, james, and john, after Christ's ascension into heaven, although they were by him preferred well nigh before all other, yet they challenged not that glory to themselves, but decree● that james, who was called justus, should be chief Bishop of the Apostles. By these words it is clear, that james was the Bishop of the Apostles, not because as some men do gloze, he was elected by the Apostles, but because he had thereby Primacy and honour of a Bishop in jerusalem, above the rest of the Apostles. And one thing is especially to be noted, and also marveled at, that the Bishops of Rome do challenge this Primacy alonely by Peter, and yet Saint Paul, which was his equal, or rather superior by Scripture in his Apostolate among the Gentiles▪ whereof Rome was the principal, suffered at Rome where Peter did, and is commonly in all the Church Roman, joined with Peter, in all appellations and titles of pre-eminence: and both be called Principes Apostolorum, the chief of the Apostles. Upon both is equally founded the Church of Rome, the accounting of Bishops of Rome many years agreeth thereunto. For Eusebius saith, 
Lib. 3. Cap. 21.  that Clemens tertius post Paulum & Petrum, pontificatum tenebat: That Clement was the third Bishop after S. Paul & Peter: reckoning both them as Bishops of Rome, & yet therein preferring S. Paul With like words saying of Alexander Bishop of Rome, the Quinta successione post Petrum atque Paulum, plebis gubernacula sortitus est: Alexander obtained the governance of the people by succession, the first Bishop after Peter & Paul Irenaeus also, as Eusebius reciteth, 
Lib. 5. Cap. 6.  saith Fundata & aedificata Ecclesia beati Apostoli, Lino officium episcopatus iniungunt. After the Church was once founded & builded, they charged Linus with the office of the Bishopric of the holy Apostle. Whereby appeareth, that they both jointly constituted him Bishop of Rome, & received only their Apostleship enjoined unto them by Christ. And therefore if the Bishops of Rome challenge any pre-eminence of authority by Peter, they should aswell, or rather by Paul, because they both sounded it, & both there preached, & both there suffered: resigning that Bishopric to Linus, and all at once. And if ye will peradventure leave to the former preaching there by Peter, which by Scripture cannot be proved, yet then at the lest Saint Paul and his successors in Epheso, should have like Primacy there, because he founded first that church, though Saint john after that did build it: as witnesseth Eusebius, saying: Ecclesia quae est apud Ephesum, à Paulo quidem fundata est, 
Lib. 3. Cap. 23.  à johann verò aedificata: The Church which is at Ephesus, in deed was founded of Paul, but it was builded of Saint john. And so Peter should have no other Primacy in Rome, but as Paul had in Epheso, that is to say, to be counted as the first preachers and converters of the people there to the faith of Christ. And as well might all the Bishops of Ephesus, challenge the Primacy of all Nations, both Gentiles and jews by Saint Paul Apostolum Gentium, their founder, as the Bishop of Rome by Saint Peter, Apostolum tantum Circumcisionis, in case he were the first founder, challenging Primacy over all. But undoubtedly this Primacy over all that the Bishops of Rome of late do challenge, was not allowed nor yet known nor heard off amongst the ancient Fathers, though they had the church of Rome in high estimation, as well for the notable virtuous deeds, that the Clergy there did show and exercise abundantly to their neighbours, as witnesseth the said Eusebius, 
Lib 4. Cap. 23.  alleging the Epistle that Dionysius Alexandrinus wrote to Sother Bishop of Rome, testifying the same. As for the City of Rome, was the most ample and chief City of all the world, witnessing Saint Cyprian, saying: Planè, quoniam pro magnitudine sua debeat Carthaginem Roma praecedere, illic maiora & graviora commisit: Certainly, because that Rome aught for her greatness excel Carthage, therefore there he committed the greater and more grievous offences. Which Saint Cyprian also when he had done certain acts, yea, & made certain determinations and statutes unto the Bishop of Rome, he did not submit them to his reformation, or judgement, but only signified his own sentences, to like him also. And yet adding thereunto, that if any Bishops, meaning as well of Rome as of others which were of the contrary opinions to him, would otherwise think or do, he would not then his sentences should be to them prejudicial or compulsory, but to follow their own wits & customs, Tum quod unusquisque Episcoporum habeat sui arbitrij libertatem, tum quod unusquisque praepositus rationem sui actus sit Domino rediturus: Partly for that every one of the Bishops hath liberty of his own will: and partly for that every governor shall make an account to God of his own deed, as it appeareth plainly in his Epistle to Stephanus and julianus. And in the third Epistle to Cornelius, towards the end, speaking of the refuge that one Felicissimus à Novatian after the condemnation in Africa made to Rome, he impugneth such appeals, saying: that Quia singulis pastoribus portio gregis est asscripta, quam regat unusquisque & gubernet, rationem sui actus Domino rediturus, statutum est ab omnibus nobis, aequumque pariter ac justum censemus, ut uniuscuiusque causa illic audiatur, ubi est crimen admissum. Forasmuch as every pastor hath his flock by portion committed to him, which every one aught to rule & govern, and must give account to the Lord of his administration, it is decreed of us all, and we think it both meet & just, that every man's cause and plea, should there be heard, where the crime is committed. This holy & excellent Clerk and Martyr S. Cyprian, would never have either impugned their refuges to Rome, from their own primates, or so obstinately holden and maintained his determinations in the counsels of Africa, contrary to the opinion of the Bishop of Rome, and to their customs, without any submission by word or writing, if the primacy over all (which the Bishops of Rome do challenge and usurp) had been grounded upon the plain Scriptures, as you with some others do think. And it is to be supposed also, that he would in all his Epistles to them, have called them Patres or Dominos. Fathers or Lords, as superiors, and not always Fratres & collegas, brothers and fellows in office, as but his fellows: which yet more plainly doth appear by the Acts of the Counsels of Africa in Saint Augustine's time, by the which it is evident, that though the faith of Christ, was by the romans first brought into Africa as Saint Augustine doth confess, 
Epistolae. 10.2.  yet it was not read nor known, that the Bishops of Rome used or challenged any exercise of sovereignty in Africa unto this time. And yet then he did not challenge it jure divino, but Praetextu definitionis cuiusdam canonis in concilio Niceno: That is, by the right of God's word, but by the pretence of a certain canon supposed to be in the counsel of Nice. Which article could never be found, though it were then very diligently sought for through all the principal Churches of the East and South: 
Vide duas Epistolas ad Bonifacîum pp. 1. to concilioram. Fol. 307.308  But only alleged of julius Bishop of Rome, out of his own library. And you may be well assured, that if these in Scriptures had made for it, neither the Bishop of Rome would have left that certain proof by Scriptures, and trusted only to the testimony of an article of that counsel doubted on unlikely to be found. Nor yet Saint Augustine with his holy and learned company, 
Dist. 16. viginti.  would have resisted this demand, if it had been either grounded upon Scriptures, or determined in that or other counsel, or yet had stand with equity, good order or reason.  
Howbeit, the largeness and magnificence of buildings of that City, and ancient excellency and superiority of the same, in temporal dominions, was the only cause that in the Counsels (where the patriarchal seas were set in order) the Bishop of Rome was lotted in the first place, and not in any such constitution made by Christ, as appeareth well by that that Constantinople being at that time of this ordering of the patriarchal seas, by the emperors most amply enlarged, being before a small town, and of no renown, and by them most magnificently builded, and advanced worldly with all titles, prerogatives and privileges temporal like unto Rome, and therefore called Nova Roma, New Rome, was therefore advanced also to the second sea and place, Antiochia in the East, where Saint Peter first took the chair before he came to Rome, and Christian men had there first their name given them. Yea, and Jerusalem, which was the first Mother City of our faith, and where Christ himself first founded the faith, rejected with Alexandria, to the third, fourth, the fift places, because at that time they were not in so high estimation in the world, though in the faith of Christ all they were ancients, and some of them Mothers to Rome.  
Truth it is, that the Bishops of the Orient, 
Hist. trip. Lively 4 cap. 16.  for debates in matters of the faith, amongst themselves made suits to the Bishop of Rome, but that was not for the Superiority of jurisdiction upon them, but because they were greatly divided. And those countries, as well bishops as others, much infected with the heresies of the Arrians, whereof the West was in a manner clear. And among the Orients, none were counted indifferent to decide those matters, but where all suspect of affection for one cause or other: wherefore they desired the opinions of the Bishops of the West as indifferent, untangled with affections of any of those parts, and incorrupted with any of the Arrians, as appeareth by the Epistles of Saint Basil written in all their names for the said purpose. In the which also it is especially to be noted, that their suit was not to the Bishop of Rome singularly, or by name, but as the titles do show to the whole congregation of the Bishops of Italy and France, or of the whole West, and sometime preferring the French Bishops, saying, Gallis & Italis, and never naming the Romans.  
And for a clear proof that the ancient Fathers knew not this primacy of one above all, we need none other testimony, but their determination in the counsel of Nice, that Alexandria and Antiochia, and universally all other primates, should have the whole governance of their confine countries, likewise as the Bishop of Rome had of his Suburbicans. And this determination proveth also, that your three Scriptures meant nothing less, than this primacy over all. For God forbidden that we should suspect that counsel as ignorant of those plain Scriptures, to the which sith that time all Christendom hath leaned, as the anchor of our faith. And if you like to read the ancient ecclesiastical histories, there you may see, that Athanasius & other patriarchs did execute that primacy, as in making, consecrating, and ordering of Churches, Bishops and Clerks in their countries, East and South, as the Bishops of Rome in that time did in the West and North. And if ye would yet any thing object against any of these witness, then for to eschew contention, and for a final conclusion, let the Bishop of Rome stand to his own confession made many years passed by his predecessor Agatho, to the Emperor Constantine, Heraclius, and Tiberius, in his Epistle written to them in his name, and in the name of all the Synods which he thought to be under the sea Apostolic, wherein soon after the beginning of the Epistle, he comprehendeth them all under the name of the Bishops dwelling in the North and West parts of their Empire. So that theridamas, in his own Epistle, he confesseth all his subjects or obedienciaries, to he only of the North and West, & so appeareth evidently by his own confession, that neither by God's law nor man's law he had to do with any person of the East or the South. And this his high sovereignty over all challenged, as you and others say, by Scripture, as by his own confession quailed and brought to a little & straight angle. And this Agatho was not a man unlearned, as appeareth by the Acts of the sixth Synod, Constantinopolitan in the iiij. act, wherein is written at large, and expressed the said epistle and confession. And afore the Primacy of Peter, which ancient Doctors speak off, that was only in preaching and teaching the faith of Christ, which he first among all the Apostles, and first of all mortal men, did express with his mouth. That Primacy did so adhere to his own person, that it was never derived neither to any successor, nor to other Apostle, but chiefly to himself: for all other professing after the same, speak it after him, who had professed it before. Moreover all the Apostles, as Saint john saith, 
Apoca. ●1.  be fundaments in the heavenly jerusalem, & not Peter only. Moreover Cyprian affirmeth, as is aforesaid, that all the Apostles were of equal dignity and power, which all ancient authors likewise do affirm. For Christ gave the Apostles like power in the Gospel saying: Ite, 
Mat. 28.  docete omnes Gentes baptizantes eos, etc. Go and teach all Nations baptizing them, etc. And Saint Paul as is said before, knew no other Primacy given to Peter to preach in any place, but among the jews, as he himself had among the Gentiles: as he writeth to the galatians, where Saint Ambrose, as is aforesaid, affirmeth the same. And that the mother of all Churches is jerusalem, as afore is said, and not Rome: the Scripture is plain, both in the Prophet Esay: De Zion exibit lex, & verbum Domini de jerusalem: 
Esa. 2.  Out of Zion shall the law proceed, and the word of the Lord out of jerusalem. Upon the which place Saint Hierome saith: In jerusalem primùm fundata Ecclesia, totius orbis Ecclesias seminavit: Out of the Church first found in jerusalem, sprung all other Churches of the whole world. And also in the Gospel, which Christ before his ascension commanded his Apostles to preach over all the world, beginning first at jerusalem: so that the Bishops of Rome universal power by him claimed over all, cannot by any Scripture ●e justified, as if ye have read the ancient Father's expositions of the said Scriptures, as we suppose you have sigh your letters sent hither concerning this matter, and would give more credence to their humble and plain speaking, than to the latter contentious and ambitious writers of that high, and above the Ideas of Plato his subtilytie (which passeth as ye writ) the lawyer's learning and capacitiy: we doubt not, but that ye perceive and think the same.  
And where ye think that the king cannot be taken as supreme head of the Church, because he cannot exercise the chief office of the Church in preaching and ministering of Sacraments, it is not requisite in every body natural, that the head shall exercise either all manner of offices of the body, or the chief office of the same. For albeit the head is the highest and chief member of the natural body, yet the distribution of life to all the members of the body, aswell to the head as to other members, cometh from the heart, and is minister of life to the whole body as the chief act of the body. This simlitude yet hath not his full place in a mystical body, although the Scripture speaking of king Saul, 
2. Reg. 15.  saith: Cum esses paruulus in oculis tuis, coustitui te caput in tribubus Israel: When thou wert but of small reputation in thine own eyes, I made thee head amongst the tribes of Israel. And if a king amongst the jews, were Caput in tribubus Israel: hoc est hominum videntium Deum per umbram, tempore legis, multò magis Princeps Christianus caput est in tribubus Israel, hoc est verè per fidem videntium Christum, qui est finis legis: The head in the tribes of Israel: that is, of men which see God by a shadow in the time of the law, much more is a Christian king head in the tribes of spiritual Israel, that is, of such which by true faith see Christ which is the end of the law. The office deputed to the Bishops in the mystical body, is to be as eyes to the whole body, as almighty God saith to the Prophet Ezechiel: 
Eze. 3  Speculatorem te dedi domui Israel. I have made thee an overseer over the house of Israel. And what Bishop soever refuseth to use the office of an eye in the mystical body, to show unto the body the right way of living, which appertaineth to the spiritual eye to do, shall show himself to be a blind eye: and if he shall take other office in hand than appertaineth to the right eye, shall make a confusion in the body, taking upon him an other office, then is given to him of God. Wherefore if the eye will take upon him the office of the whole head, it may be answered unto it: It cannot so do, for it lacketh brain.  
And examples showeth likewise, that it is not necessary always that the head should have the faculty or chief office of administration, you may see in a Navy by Sea, where the Admiral who is captain over all, doth not meddle with stirring or governing of every ship, but every Master particular must direct the ship, to pass the Sea in breaking the waves, by his stering and governance, which the Admiral the head of all, doth not himself, nor yet hath the faculty to do, but commandeth the Masters of the ship to do it. And likewise many a captain of great armies, which is not able, nor never could peradventure shoot or break a spear by his own strength, yet by his wisdom and commandment only, he atchieveth the wars, and attaineth the victory. And where ye think that unity standeth not only in the agreeing in one faith and doctrine of the Church▪ but also in agreeing in one head: if ye mean the very and only head over all the Church our Saviour Christ, Quem pater dedit caput super omnem Ecclesiam, quae est corpus eius: Whom the father hath set over all the Church, which is his body, wherein all good Christian men do agree, ye say truth. And if ye mean of any one mortal man to be head over all the Church, and that to be the Bishop of Rome, we do not agree with you. For you do there err in the true understanding of Scripture, or else ye must say, that the said counsel of nice & other most ancient did err, which divided the administration of Churches, the Orient from the Occident, and the South from the North, as is before expressed. And that Christ the universal head, is present in every Church, the Gospel showeth, 
Mat. 18.  Vbi duo vel tres congregati fuerint in nomine meo, ego in medio eorum sum: Where two or three be gathered together in my name, there I am in the midst of them. 
Mat 28.  And in an other place: Ecce ego vobiscum sum, usque ad consummationem seculi: Behold I am with you, until the end of the world. By which it may appear Christ the universal head every where, to be with his mystical body the Church: who by his spirit worketh in all places, (how far soever they be distant) the unity and concord of the same. And as for any other one universal head to be over all, then Christ himself, Scripture proveth not, as it is showed before. And yet of a farther proof to take away the scruples, that peradventure do to your appearance rise of certain words in some ancient authors, and especially in Saint Cyprians Epistles, as the unity of the Church stood in the unity with the Bishop of Rome, though they never call him supreme head, if you precisely weigh, and confer all their sayings together, ye shall perceive that they neither spoke nor meant other thing, but when the Bishop of Rome was once lawfully elected and inthronizate, if then any other would by faction, might, force, or otherwise, (the other living and doing his office,) enterprise to put him down, and usurp the same Bishopric, or exercise the other's office himself. As Novatianus did attempt in the time of Cornelius, that then the said Fathers reckoned them good Catholics that did communicate with him that was so lawfully elected, and the custom was one Primacy to have ado one with an other, by congratulatory letters, soon after the certainty of their election was known to keep the unity of the Church. And they that did take part or maintain that other usurper, to be Shismatiques because that usurper was a schismatic for that, Quia non sit fas in eadem Ecclesia, duos simul esse episcopos, nec priorem legittimum Episcopum sine sua culpa deponi: That it is not lawful for two Bishops to be at once together in one Church. Nor that the former Bishop being lawful, aught to be deposed guiltless, without his fault be proved. And this is not a prerogative of Rome Church, more than of any other cathedral, special, patriarchal, or metropolitical Church, as appeareth in the third Epistle of the first book, and in the eight of the second, and of the fourth book of S. Cyprian to Cornelius. Whose words and reasons, all that peradventure might seem to conclude the unity of the Church in the unity of the Biship of Rome, because they were all written to him in his own case, may as well be written to and of any other Bishop lawfully chosen & possessed, who percase should be likewise disturbed by any factions of ambitious heretics, as the Bishops of Rome then were. And where ye think the name of Supreme head under Christ given, attributed to the kings Majesty, maketh an innovation in the church, & perturbation of the order of the same: it cannot be any innovation or trouble to the church, to use the room that God hath called him too, which good Christian Princes did use in the beginning when faith was most pure, as Saint Augustine ad Gloriam & Eleusium saith. 
August. Epist. 162.  Ait enim quidam: Non debuit Episcopus pro consulari judicio purgari: quasi verò ipse sibi hoc comparaverit, ac non Imperator ita quaeri iusserit, ad cuius curam de qua rationem Deo redditurus esset, res illa maximè pertinebat One theridamas is which saith, that a Bishop aught not to have been put to his purgation before the judgement seat of the deputy, as though he himself procured it and not rather the Empeyour himself caused this inquiry to be made, to whose jurisdiction, (for the which he must answer to God,) that cause did especially pertain. Chisostome writeth of that imperial authority thus: Laesus est qui non habet parem ullum super terram, summitas & caput est omnium hominum super terram. He is offended that hath no peer at all upon the earth, for he is the highest potentate, and the head of all men upon earth. And Tertulianus ad Scapulum saith: Colimus ergo & imperatorem sic, quo modo & nobis licet, & ipsi expedit, ut nominem à Deo secundum, & quicquid est à Deo consequntum solo Deo minorem, hoc enim & ipse volet: sic enim omnibus maior est, dum solo vero Deo minor est. Idem in Apologetico de Imperatoribus capite. 30. loquens ait: Sciunt quis illis dederit imperium, sciunt qui homines, qui & animas sentiunt, eum Deum esse solum, in cuius solius potestate sunt, à quo sunt secundi, post quem primi ante omnes, & super omnes Deos. We so honour & reverence the Emperor, in such wise, as is lawful to us & expedient to him, that is to say, as a man next & the second to God, of whom is derived all the power he hath, but yet inferior to God alone, for so is it his pleasure to have it. For thus is he greater than all men, while he is inferior but to God alonely. And the said Tertulianus in his book Apologetical, speaking of Emperors: They know who hath given to them their government, they know what men they be themselves, & understanding they have of man's souls, but so that they perceive that God is he alone, under whose only power they be, & take themselves as second to God, after whom they be the chief before other, & above all the Gods: Theophilactus ad Romanos super ilud: Omnis onima potestatibus sublimioribus subdita sit. 
Rom. 13.  Ait apostolum hic universos erudire, sive sacerdos sit ille, sive Monachus, sive Apostolus, ut se principibus subdat. Let every soul be subject to the higher powers. Hoc est, Etiam si Apostolus sis, Etiam si evangelista, etiam si Propheta, aut quisquis postremò fueris: Non enim subvertit pietatem haec ●ubiectio. Et non simpliciter, Parcat inquit, sed subdita sit. That is▪ although thou art an Apostle, although an Evangelist, although a Prophet, or whatsoever thou art, be subject, for this subjection overthroweth no godliness. And he saith not only, let him obey, but let him be subject. And if the Apostles be subject to princes, much more all bishops & patriarchs, yea, the bishops of Rome & all other. And it is written in the Chronicles: Dixit David Salamoni: Ecce divisiones Sacerdotum & Levitarum in omne ministerium domus Domini, assistant tibi, & parati erunt. 
1. Par. 28.  Et David constituit principem ad confitendum Domino, 
2. Par. 16.  Asaph & fratres eius. Et, Constituit josaphat in jerusalem Levitas & Sacerdotes, & principes familiarum ex Israëll, 
2. Par. 19  ut judicium & causam Domini iudicarent habitatoribus eius, praecepitque eyes dicens: Sic agetis in timore Domini, fideliter & cord perfecto, etc. David saith to Solomon: Behold, 
2. Par. 16.  the Priests and levites divided in companies to do all manner of service that pertaineth to the house of God, shall assist thee and be ready. And in the xuj. Chapter, David did appoint chief to thank the Lord, Asaph and his brethren, etc. And josaphat the king, did constitute levites and Priests, & the ancient heads of Israel, that they should judge the judgement & the causes of the Lord, towards all the inhabitants of the earth. And he charged them, saying: Thus shall ye do in the fear of the Lord, faithfully & in a perfect heart. Rex constituit turmas Sacerdotales & Leviticas, unumquemque in officio suo. Et sequitur, Ezechias praecepit populo ut darent part●s Sacerdotibus, qui dedit consequenter decimas. Et sequitur quod ad regem cum Azaria Sacerdote pertinet omnis dispensatio domus Domini, & eorum qui ad eam attinent. Et in fine: Fecit ergo Ezechias universa quae diximus in omni juda, operatusque est bonum & rectum & verum coram Domino Deo suo, in universa cultura ministerij domus Domini, juxta legem & ceremonias, volens requirere deum suum in toto cord suo, fecitque & prosperatus est, josias quoque constituit Sacerdotes in officijs suis, mandavitque plurima. etc. Furthermore, Ezechias did appoint the Priests & the Levites in their order to wait by course, every man according to his office, whether Priest or Levit, for the burnt offerings, & peace offerings, & to minister & to thank & to pray in the gates of the lodge of the Lord. And Ezechias gave commandment to the people dwelling in Jerusalem, that they should give their portions to the Priests and Levites, that they might attend on the law of the Lord. And that by the precept of Ezechias the king, and of Azarias the Bishop of the house of the Lord, all things were done, to whom pertained all the dispensation of the house of the Lord. And in the end it is said. Ezechias did all those things in all jury, he wrought that which was good, right and true before his Lord God, in all the furniture of the ministery of the house of the Lord, according to the law and ceremonies, desirous to seek his Lord God withal his heart, as he did, and prospered therein. josias also did ordain Priests in their offices, and commanded many things. By all which it may appear, that Christian Kings be sovereigns over the Priests, as over all other their subjects, and may command the Priests to do their offices, as well as they do other: And aught by their supreme office, to see that all men of all degrees do their duties, whereunto they he called, either by God, or by the King. And those kings that so do, chief do execute well their office. So that the king's highness taking upon him as supreme head of the Church of England, to see that as well spiritual men as temporal do their duties, doth neither make innovation in the Church, nor yet trouble the order thereof: But doth as the chief and the best of the kings of israel did, and as all good Christian kings aught to do. Which office good Christian Emperors always took upon them, in calling the universal counsels of all countries in one place, and at one time to assemble, to the intent all heresies troubling the Church, might be there extyrped: calling & commanding as well the Bishop of Rome, as other patriarchs and all primates, aswell of the East, as of the West: of the South, and of the North, to come to the said counsels. As Marlianus the Emperor did, in calling the great counsel of Chalcedon, one of the four chief and first general counsels, commanding Leo, than Bishop of Rome, to come thereto. And albeit Leo neither liked the time which he would for a season should have been deferred: nor yet the place which he would have had in Italy, where the Emperor by his own commandment had called it to Calchis in Asia, yet he answered the Emperor, that he would gladly obey his commandment, and sent thither his agents to appear there for him. As doth appear in the Epistles of Leo to Martian the Emperor. xli.xlvii.xlviii. and in the xlix. epistle to Pulcheria Empress. And likewise desireth Theodosius the Emperor to command a council of Bishops to be called in Italy, 
Epist. 81.  for taking away such contentions and troubles, as at that time troubled the quietness of the Churches. And in many more Epistles of the same Leo, it doth manifestly appear, that the Emperors always assembled general councils by their commandments. And in the sixth council general it appeareth very plainly, 
Actione. 4.  that at that time the Bishops of Rome made no claim nor used title to call themself heads universal over all the Catholic church, as there doth apere, In subscriptione seu saluatione synodica suggestionis antedictae, which is thus ad verbum: Pijssimis Dominis & serenissimis victoribus & triumphatoribus, dilectis filijs Dei & Domini nostri jesu Christi, Constantino Magno Imperatori, Heraclio & Tiberio Augustis, Agatho Episcopus, servus servorum Dei, cum universis synodis subiacentibus concilio Apostolicae sedis. In the superscription or salutation of the aforesaid synodical preamble, which is thus word for word: To the most godly Lords & most noble victors & conquerors, the well-beloved children of God, and of our Lord jesus Christ: to Constantine the great Emperor, to Eraclius and Tiberius Caesar's, Bishop Agatho the servant of the servants of God, with all the convocations subject to the counsel of the Sea Apostolic, sendeth greetings, and saith, expressing what countries he reckoned and comprehended in that superscription or salutation. It followeth that these were under his assembly, which were in the North and East parts. So that at that time the Bishop of Rome, made no such pretence, to be over and above all, as he now doth by usurpation, vendicating to himself the spiritual kingdom of Christ, by which he reigneth in the hearts of all faithful people, and then changeth it to a temporal kingdom over and above all kings, to depose them for his pleasure, preaching thereby, Carnem pro spiritu, & terrenum regnum pro coelesti, in damnationem, nisi resipiscat suam: The flesh for the spirit, an earthly kingdom for an heavenly, to his own damnation if he repent not. Where he aught to obey his Prince by the doctrine of Saint Peter in his first Epistle saying: Subiecti estote omni humanae creaturae, 
1. Pet. 2.  propter Deum, sive regi quasi praecellenti, sive ducibus tanquam ab eo missis, ad vindictam malefactorum, laudem vero bonorum: Be ye subject to every man's ordinance, for the Lords sake, whether to the king, as to the chief, whether to the dukes, as sent of him to the punishment of the evil doers, & to the praise of the good. Again Saint Paul Omnis omnia potestatibus sublimioribus subdita sit, 
Rom. 13.  with other things before alleged. So that this his pretended usurpation to be above all kings, is directly against the Scriptures given to the Church by the Apostles, whose doctrine, whosoever overturneth, can be neither Caput nor Infimum membrum Ecclesiae.  
Wherefore, albeit ye have heretofore sticked to the said wrongfully usurped power, moved thereto (as ye writ) by your conscience, yet sithence now ye see further, if ye list regard the mere truth, and such ancient authors, as you have been written to off in times past, we would exhort you, for the wealth of your soul, to surrender into the Bishop of Rome's hands, your read hat, by which he seduced you, trusting to have of you, being come of a noble blood, an instrument to advance his vain glory, whereof by the said hat he made you participant, to allure you thereby the more to his purpose. In which doing ye shall return to the truth, from which you have erred, do your duty to your sovereign Lord from whom ye have declined, and please thereby almighty God, whose laws ye have transgressed. And in not so doing, ye shall remain in error, offending both almighty God, and your natural sovereign Lord, whom chiefly ye aught to search to please. Which thing, for the good mind that we heretofore have borne you, we pray almighty God of his infinite mercy, that you do not. Amen.  

AT LONDON Imprinted by H. B.    

¶ The manner and means of the Pope's beginning.  

Like as  
THe ivy bud which from the beak of jay  
Falls to the ground, a thing of moment small,  
By some kind means at first is clad in clay  
Then taketh root, and after gins to scrall,  
In groveling wise, upon the slippery ground,  
And smoothly so with leaves and tenders soft,  
Holds on the course, till some strong tree be found,  
Through whose stout help it may climb up aloft:  
Thereto it comes, and at the lowest foot  
Takes hold of bark, and body doth embrace:  
And feeling then increase of sap and root,  
Doth still climb up, and windeth to the face  
Of that same tree, and girds it in so fast,  
As ivy lives, but tree is killde at last.  
Even so the Pope   

By warrant small, or none at all to found  
In sacred writ, in humble flattering wise,  
At first did seek to please the haughty mind,  
Of Christian Kings, by whom he sought t'arise:  
And cleaving so, unto that mighty stay,  
Lift up himself into his stately throne,  
And by degrees hath got the rule and sway  
Of all the world, and subject is to none.  
Not so content, doth countercheck the Lord,  
Whose Vicar sole on earth he claims to be.  
To Christian Kings, no rule he will afford,  
For all is his, and none must rule but he:  
And so the prop, whereby he got his strength,  
He would confounded, and overthrow at length.  
Even like a Pope.   

How prove you that?  
Thus:  
COnstantinus which the Monarchy did hold  
Of Christendom, an Emperor full good,  
Gave to the Pope, who then might be controlled  
A sort of lands, which did exalt his blood.  
But warily yet (preventing Prelate's pride)  
Did call his gift, the patrimon of Church,  
Till afterwards the Papists do decide  
That title, and to give the troth a lurch,  
They by that spark do kindle first their fire,  
Whereby they claim dominion of the West,  
And then likewise to place the Pope the higher,  
They seek which way to breed the Prince unrest.  
And ivy like, would wrap in homage band,  
The mighty Prince which gave him first that land,  
In subtle wise.   

For Steuchus writes in flattery of the Pope  
'Gainst Valla, that th'emperor did give  
To Rome, the lands of all the Western scope:  
And he himself, even whiles that Pope did live,  
Did grant the Pope to be the greater state.  
And thereupon is ordered by decree,  
Rome to be chief, and have no earthly mate,  
And that the Pope must rule, and none but he,  
In matters of Religion forsooth,  
Nor other King he will not there vouchsafe,  
Because his sacred sword each wrong must smooth.  
And thus both sword (you see) the Pope will have,  
And ivy like, past shame, doth pull adown  
Th'empire great, that gave to him renown,  
In wonted guise.  
Once is no custom.    

Then another, touching the Charity of the Pope.  

ALexander the third of that same name,  
Succeeded Adrian that was called the fourth,  
Whom Fredrike erst, that Emperor of fame  
loved well, and gave him gifts of greatest worth:  
But Wealth made Pride, and Pride did 'cause the beast  
To swell in mind, and bear himself so high,  
As of the rest he made the Emperor least,  
And thought himself an ace above the sky.  
Good Fredrike then repenting of his deed,  
Thought good t'abase, a beast that so could rage's,  
And thrust him out of Germany with speed,  
The Prelate's pride, and people's wrath t'assuage.  
The Priest doth storm, and swears he will requited  
Th'emperor's act, with sword and cruel spite,  
If he were Pope.   

And Pope he was, and then immediately  
The smothering heat thrust forth a frantic fire,  
His cursed Bulls 
* Of Excommunication.  against this Prince do fly  
With roughest rage, to quench the Pope's desire.  
The Pope doth cause th'Italians to rebel,  
And for to build the City of great fame  
Of Alexandrîa, because he would expel  
The Prince himself, and took the City's name.  
Not so content, at Venice afterward  
Th'emperor is, where Pope (through passing pride)  
Alonely not vilependes the Prince, nor spared  
In word and deed from modesty to slide,  
But caused him full humbly to kneel down,  
And with his foot struck off the Royal Crown,  
When he was Pope.   
The worst is said.   

¶ The lives of two Popes, uz. Alexander the second, and Gregory the seventh.  
THen hearken to the best, which I will wright plainly, because the fewer exceptions shall be taken, and also because in one Glass thou mayst see the lives of many, Popes, or at lest, the mischiefs which abound in many of them. And yet I will but briefly touch the black virtues of one Pope, to wit, Gregory the seventh, which before was called Hildebrandus, by his nation an Hetruscan, by his Country of Senensis, by his sect a Monk of Cluniacensis. But to show him the plainer, I must begin with his Predecessor Alexander the second, whom the same Hildebrand did both elect and overthrow, thereby to make himself Pope.  
THis Alexander the second Pope of that name, by his country a Millionese, 
Presumption.  and Bishop of Lucensis, was named (before he came to the Papacy) Anselmus, who by the wily subtlety of the said Heldebrand (the rather thereby to get the Papacy to himself) was in his absence from Rome choose Pope there, without either good will or knowledge of the Emperor. By reason whereof, the Lumbards', by consent of the Emperor, (being present himself at the assembly) at Basil did countermanded the said Pope Alexander with a new Pope, whose name was Cadol, & Bishop of Pamensi●, who with a great army goeth to Rome, and after he had fought a battle or two, was with his army put to flight again. Then Henricus the Emperor, to take away that Schism, sent thither with his authority Otho the Archbishop of Colyn, who at his coming to Rome, did greatly travel to avouch the right of the Emperor in the election of the Pope, and greatly blamed Alexander, for that without the emperors consent, he would be elected. Then Heldebrand (a man borne to the destruction of many) the more puffed up with pride, through the late obtained victory, interrupteth the Archbishops Oration, & sharply defendeth the Bishops deed, alleging that the election appertained to the clergy. Otho (peradventure in that matter) regarding more the Bishops than the Emperor, easily yieldeth, & requireth that a Synod might be assembled at Mantua, for the appeasing of this Schism, in the which Synod, it was constituted by Alexander, that no Mass aught to be heard, which was said by any Priest that had a Concubine: which thing seemed very strange, for that thereby no man almost through the whole jurisdiction of the Pope was like to hear a Mass. Then he willed that all Bishops, Priests, & Deacons, which were married, should be deprived of their benefices. Nevertheless, he permitted that priests sons (by the consent of the Bishop's authority) might take orders. He decreed, that the Pope should be elected alonely by the Cardinals: & did many other things in the behalf of the Clergy and Monks. He commanded also that Alleluya should be omitted from Septuagesima till Easter. 
Bishops.  In these days Bishops were made more mighty than Princes, and endeavoured to command and prescribe laws unto kings. They wrung out Tithes with great rigour. And the Christian religion of their Vicars was this: they made no scruple to set all nations together by the ears, so they themselves were thereby preferred to Bacchus and Venus. Well, upon the sudden (as Cardinal Benno revealeth) this report of Alexander broke forth, that where Alexander (sayeth he) now at the last doth understand that he by the guile and subtlety of Heldebrande, and of the emperors enemies, 
Conscience accuseth the Pope.  was elected and enthronized: he hath even now between the times of the solemnisation of the Masses, uttered this speech unto the people, viz, that he would not sit in the apostolic Seat, without the licence of the Emperor, and openly uttered, that he would writ to the Emperor to that effect. Which when the Brand of Hell, (Heldebrande I would say) understood, he could scarcely withhold his hands till Mass was done: but so soon as Mass was ended, he raged with violent hands upon Alexander, and carried him to the Altar, to a by corner (where before his Pontificalibus or Bishop's robes were fully from his back) he did bob and buffet him cruelly, and taunted, and checked the silly Pope, because he had respect to the Emperor, and sought his favour. And therefore the said Heldebrande presently decreed, that from the day forward the Pope should have no better allowance, than five shillings of the coin of Lucensis. And from thenceforth Heldebrande himself received to his own use, the whole revenue of the Church of Rome (poor Pope Alexander still in prison) and thereby gathered together a mass of money innumerable. And afterwards, in the year of our Lord one thousand threescore and fourteen, the silly miserable Pope Alexander, yet remaining under the servile yoke of Heldebrande, in a certain evening (peradventure not unpoysoned) gave up the ghost. The self same hour Heldebrand, by the force of his soldiers, without consent of Clergy or people, is enthronized, in doubt, lest through delay, some other might be elected. To the election of which Pope, not any one Cardinal subscribed. To which election when the Abbot of Cassimensis came, Heldebrande said unto him▪ my brother, thou hast hastened to slowly. And the Abbot answered again: And thou (o Heldebrande) haste h●●d thee over hastily, in that thou against the Canons hast usurped the seat Apostolic, before thy master the Pope is buried. But Heldebrande thus enthronized, how he lived, in what sort he removed the modest Cardinals, which should have been both stay and testimony of his life and doctrine, how miserably he perplexed them, with how many Heresies he infected the world, with how much perjury & intolerable treasons he enriched himself, a number of men could scarcely writ. But the innocent blood of the christened lambs of Christ, which by his bloody means and tyrannous authority was shed, crieth yet revenge against him. Thus much saith Benno.  
Now sir, this courteous Gentleman is now Pope, and called Gregory the seventh, howbeit, a Sorcerer, enchanter, and devilish juggler still, by which means, and by his wondered tyranny, he obtained his Apostolic seat. The manner of his creeping up to that dignity was thus: 
The manner of his creeping  He at first left his Monastery, & came to Rome, and there crept into the special favour of Laurentius the wicked Cardinal, of whom he diligently learned Witchcaft and Necromancy, which Sorceries the same Laurence in his youth sucked amongst others out of that Satanical monster Pope Silvester the second of that name. There was singular friendshipppe between this Laurentius, Theophilactus, johannes, Gratianus and Heldebrande, and they were chief Prelates or Cardinals of the romish synagogue: through whose help Heldebrand being very subtle, brought every thing to pass even as pleased him, and specially, when the same Theophilactus was Pope, who was called Benedictus the ninth, in whose time the said Heldebrand renewed again every mischief which in any former Pope's time had been practised. He had one especial Satanical elusion, 
Ellusio.  for when he li●ted (as Benno doth witness) to shake his gown sleeve, he would make sparkles of fire to fly out thereat, by which devilish miracle he so blinded the eyes of the simple people, as they deemed it a special token of singular holiness. And because (saith he) the Devil could not persecute Christ openly amongst the Pagans', he craftily subverted his name in a false Monk, under colour of Religion. Good Authors writ, 
The Pope a poisoner of Bishops.  that this Heldebrand, by the help of Gerardus Brazantus, poisoned six or eight Bishops, thereby to have the more plain passage to the Papacy, yet amids all these mischiefs, this well-disposed Prelate carrieth his craft so cunningly, as it was not once suspected, that Heldebrande desired to be Pope. For before he had the name of a Pope, he only for the most part was the Pope's instrument, by wicked inventions to devise by little and little those mischiefs, which in his own Papacy he established with effect. This notable Hypocrite, under pretence of Religion and godliness committed every kind of unjust, detestable, & wicked villainies. He accused his Lord & Master Alexander the second, for that he sought the aid of Caesar against his enemies, saying in derision: It is meet (forsooth) that he, according to the Cannons, should hold the Pontifical dignity, which contrary to the same laws, desireth succour from a profane Prince: and therefore upon his own authority, he not only deprived the Pope of his Papacy, but cast him into prison, and there secretly murdered him, and usurped his place before he was buried. He imparted both his substance and secret advise (as Benno saith) unto Brasutus, and one judeus, his familiar friends, through whose means and persuasion, many men winked at his wickedness. For those bribed persons (before Alexander the late Pope was in his grave) even trumpetlike sounded abroad, that Peter the Apostle had chosen Heldebrande, & thereupon enthronized him Pope, by the name of Gregory the seventh. And this was done. 1000 years after the destruction of Jerusalem, in the which time, these Vicars of Satan began openly to challenge to themselves the name of God, and the office and virtues of Christ jesus, very God, and very Man. For in this year, in the declaration and election of this Gregory, it was proclaimed, that the true vicar of Christ was created Pope. And this Gregory also took upon him those things which are written of Christ in the second Psalm. He changed the laws of Christ and the omnipotent God the Father, in forbidding the marriage of Priests, and spoiling Princes of their kingdoms. This Gregory was original of the discord and battle betwixt Gog and Magog mentioned Apoc. 20. then the which was never any conflict more pernicious or wicked, 
Vrbanus, a wicked Pope.  whose example Vrbanus one of his familiars did follow. Of this Gregory, Benno further declareth the history ensuing. Upon a time (saith he) when Gregory came from Albania to Rome, he forgot to bring with him his usual and accustomed Book of the black art, without the which Book, he seldom or never went forth to any place: which thing, 
A sudden passion of the Pope.  when in his journeying he had called to memory, even at his entrance into the gate called Lateranensis, he half amazed, called hastily to him a couple of his most familiar friends, and the accustomed and faithful ministers of his mischiefs, those he straightly charged to fetch him the same Book with all speed possible, urging them extremely, that they should not presume to open that Book by the way, nor seek to discover the secrets thereof by any devise. This straight charge so much repugned their affections, as how much the more strongly he forbade them, so much the more their desire kindled, to search the mysteries of the same Book. They go, and in their return, they unclasped the same, and diligently perused the detestable precepts of that devilish art: and thereupon the pretty knaves, and offspring of Satan, came suddenly about them in horrible multitude, which when the two young men (almost out of their wits) perceived, with much ado at last they revive again, and as they themselves did afterward declare, the evil spirits were very instant upon them, saying: To what purpose did you call us up? Wherefore did you trouble us? command us quickly what we shall do, or else will we extend our violence against yourselves, if you detain us here any longer: which when one of the young men with no small fear heard, he said, 
The walls of Rome thrown down by the Devil.  Cast down to the ground speedily those walls, pointing with his hand to the high walls of Rome, not far distant from them, which the wicked Spirits in a moment performed. The novice Conjurers, making many Crosses in sundry places of their bodies, trembling and shaking with horrible fear, were so sore astonied, as hardly they could find the way to Rome, unto the Arch●oniurer their master. Thus much of that matter writeth Benno. His Papacy also scarcely yet begun, he practised even in his entrance thereof, to rack and wrist the Cannons, which other Popes, his predecessors, by his own politic counsel had before ordained, concerning Simony, and single life: not to the end that he might abolish the wicked sale of spiritual benefices, but that under pretence of honesty, he might take from princes their authority, in the bestowing of Ecclesiastical livings, and that thereby all Bishops should be brought under the servitude of the Sea of Rome, which, concerning the right of their election, were more subject to the Prince, than to the Pope. And for that Henry the Emperor was then the mightiest of all Princes, this proud varlet deemed it best, at the very first, to assay the first fruit of his tyrannical exercise upon him. And therefore called a counsel together at Rome in Larino (Laterino I would say) touching those matters: But Caesar occupied in the wars, could not be present at the contentions of the Synod: the Pope therefore notwithstanding the inevitable let of this renowned Emperor, 
An horrible device of the Pope, thereby to destroy the Emperor his liege Lord.  so stomached his absence, as he neither spared treason nor murder, still stirring up civil battles in many places, with other innumerable kinds of calamities. But chief laying snares for the emperors life, he put in practice divers his cunningest means how to destroy him, and amongst the rest, concluded upon this pernicious determination, to be accomplished in the Temple itself, even at the time of public prayer. Cardinal Benno thus expresseth the History. The virtuous Emperor (sayeth he) did often times use to go unto Saint Mary's Church which standeth upon the hill called Auentyne, ●to pray. This viperous Heldebrande being fully persuaded by his wicked espials, of the Emperors accustomed order therein, commandeth good view to be taken of the place where the Emperor commonly used to stand, sit, or kneel, in his devotions. That known, he alured (for money) a certain villain (a holy counsel of a Pope) secretly to place stones of huge weight, in the windbeames of the Church, directly over the Emperors head, that by that means, and the direction of the traitor, they might even in the midst of the emperors Prayers, fall upon him, and dash out his brains. But God, who in miraculous sort defendeth his people, and when him pleaseth, converteth the treason to the subversion of the Traitor, thus finished this tragedy: The vagabond varlet hireling is nimbly occupied about the accomplishment of his business, and placeth the murdering stones, as best seemed to him to serve the purpose, and because he would be sure to have such stuff as should perform his practice, he loadeth himself with one stone of more weight than he could well govern, and far greater than the ceiling of the Church could bear, by reason whereof, before he could bring the same to his appointed place, the waynescot broke, and so the stone with the miserable Traitor fell down to the pavements of the Church, and was with the same stone crushed in pieces from top to toe, a wonderful example of God's just judgement to such Regicides. The matter & misfortune at first was strange to the beholders: but when the Romans understood this enterprise, & the wickedness thereof, they fastened a cord to one of the legs of the bruised, dismembered, & traitorous body, & caused the same carcase to be drawn through the high streets of the City three days together, to the terrible example of all others. 
The charitable clemency of the Emperor towards a Traitor which sought his destruction  Yet nevertheless, the Emperor of his accustomed clemency commanded that the dead body should be buried. Again, the same Benno thus writeth, that one john, Bishop of Portua, a man to whom Heldebrand was accustomed, above all other, to reveal the secret cogitations of his heart, being in the pulpit in Saint Peter's Church in disburdening of his conscience (as it were) revealed divers horrible things, before a great audience, and amongst the rest, this for one. There was (said he) so detestable a thing by us and Heldebrand committed, as for the doing thereof, we were all worthy to be buried quick: And thus it was. Heldebrand thirsting the death of the Emperor, 
A notable blasphemy against Christ, done by the Pope.  Paganlike sought divine answer in form of Oracle at the Sacrament of the body of our Lord jesus, touching the death of the Emperor (as the Pagans' were wont to do of their Idols) and because the Sacrament answered not, he fell in a rage, and in the same this rage, did throw it into the fire, notwithstanding that the Cardinals which were present, resisted to their uttermost, in forbidding him the fact, and thereupon immediately, without lawful accusation, canonical assembly, or order in judgement, he excommunicated the Emperor, notwithstanding that he was overobedient to that Pope, and severed the Princes of his Kingdom from him, and by privy conspiracies, wrought by sundry secret Traitors, sought the death of the good Emperor: but God (maugre the Pope) always defended him. O monstrous strange Treason, proceeding from the Sanctuary, yea, and from him that will have the name of high Priest, and seem to govern the Church, and direct the elder judges whatsoever. 
Compare this with the Pope's proceedings now towards the Queen's Majesty.  And further, the same Heldebrand, by terror & threatenings, commanded, that none should be so hardy, to defend the Emperors cause, nor in any wise to bear favour or good will towards him, wresting the Scriptures violently, to corrobrate his falsehood. But so soon as this Devil incarnate did arise out of his judicial seat, wherein he had excommunicated the Emperor, the same his throne, which lately before was new built of most stout & strong timber, suddenly by the Providence of God, was terribly shivered in many places, by the which each man conceived, and evidently did see, how that wicked decree of laws had by the same his presumptuous excommunication sowed most terrible Schisms in the Church of Christ. But when he saw that his deceitful devise took no success, he began to use open violence and hostility against Caesar: and the Emperor being thus excommunicated, the Pope absolveth all men from their oath of fidelity (as they term it) and sent the Crown of the Empire to Ralph Duke of Swethland, 
Note howo Ralph speedeth afterwards.  with this barbarous verse engraven in the same. Petra dedit Petro, Petrus Diadema Radulpho, which may be thus Englished, Christ gave to Peter the Diadem, and Peter gives it Ralph. By reason whereof, Henry was sore troubled in his mind, and laid aside his royal ornaments, & then he accompanied with his wife, & his young son, in a cruel sharp Winter, traveled woolward by dangerous passages towards Rome, humbly to crave pardon at the Pope's hand, where he stood at the City gate, without meat or drink, from morning to night (a pitiful spectacle both to Angels and men) bearing the opprobrious scoffs of Heldebrand his Harlots and his Monks, 
The Emperor and his wife, and yo●●g son, way●e three days t● c●me ●o the speech of the Pope.  with most lamentable affliction three days together, and yet his suit was no greater, than to be brought to the speech of the Pope: but he might not be suffered once to enter into the gates. At the third days end, the Emperor making his petition somewhat more earnestly, obtained a spightefull answer, which was, that the Pope (that detestable Antichrist) had not yet any leisure to talk with him. Henry yet taking all things patiently, gave his diligent attendance without the gates, suffering in the suburbs many discommodities, for the Winter was sharper, than accustomably it is want to be, and every thing almost frozen, entreating for pardon, and at length, that is to say, upon the fourth day, at the earnest request of Mathilda, a Countess, which (as the story saith) the Pope loved very well, and of the Abbot & Monks of Cluniacensis, and of Adellaus the Earl of Sabaudia, the Emperor had access to the Pope's holiness, of whom he humbly desired pardon, and into whose hands he offered his Crown, howbeit the Pope would neither pardon him, nor absolve him from excommunication, unless he would first avow to make satisfaction in the Synod for his offence (which was none at all) according to the Pope's decree, and perform other unlawful, and unreasonable conditions. To all which unreasonable requests of the Pope, Henry yielded, and promised to perform, and yet could not be restored to his Kingdom. But herein somewhat differeth Sleydan, for he in the third Book of Monarchies sayeth, that Caesar Henry was again in favour with Heldebrand, but the Peers of Italy were mightily offended, that the Emperor with so great dishonour & shame had yielded himself to him, which invaded the Papacy by devilish conjurations, & defiled all things with bloodshed, & adultery. The Pope and Cardinals did not a little swell in pride in this respect, that they had brought Henry the Emperor under their yoke, & thereupon took encouragement to attempt greater matters. But Henry (assuring himself in the strength & spirit of God) revenged these things presently by force of Arms, & after long conflict, subdued Rodulphus in the field, whose right hand was cut off in that battle: 
The reward of an intruder.  whereupon Rodulphus commanded, that all the Bishops & authors of this conspiracy should be brought before him, in whose presence, he caused the same his dismembered right hand to be laid before him, & thereupon uttered these words: I confess (saith he) that I am well and rightly dealt withal, for this is the hand with the which I gave my faith, troth, and loyalty, to my sovereign Lord Henry, but by your instigation, I have oftentimes unluckily waged war against him, and violated my faith, & therefore have received this just reward of my perjury. I appeal therefore to your consciences, whether you have led me the right way or no: let me therefore be example unto you, & return you again to your King, & perform your former faith, and I myself will go to my fathers: and at that instant, Rodulphus departed this life, after whose death, they (by the Pope's commandment) created another Emperor, whose name was Hermannus Saxo, Earl of Lacelburge, which second Emperor also (by the ordinance of God no doubt) was in besieging a certain Castle in Germany, slain by the hand of a woman, which tumbled from the top of one of the Towers a mighty stone upon him. But yet for all this, the unspeakable malice of that savage Tyrant could not be restrained, for he yet raised against the said most godly Emperor the third Traitor, whose name was Egbart, a marquess, and Cousin to the said Henry, which Egbart was apprehended in a certain Mill, and by the Cesarians themselves miserably murdered.  
Thus still the living Lord defended his servant against the Pope, that envious vicar of Satan, unto whose pleasure, his irremovable mate Mathilda the Countess, 
The chastity of the Pope.  called the Daughter of S. Peter, all this while was wholly addicted, and clearly did forsake the marquess of Estensis her husband, whereby it came to pass (as Lambertus Hirswaldensis writeth) that all men mistrusted incest betwixt them: and the common fame was, that Mathilda was the Pope's altar by stealth, & had unlawful company with him, and yet notwithstanding, this Pope did forbidden honest wedlock ●n Priests. The Abbot of Vspergensis, called Conradus de Bichtenava, in his Chronicle, writeth thus much more of the Pope: It is manifest (sayeth he) that Heldebrand was not chosen Pope by God, but by guile and gold intruded himself into the Papacy: for he overthrew all Ecclesiastical Prelates, disturbed the Kingdom of a Christian Emperor, pretended the death of a peaceable Prince, defended perjured persons, maintained malice, raised discord, stirred up contentions, made divorcements, and utterly abolished whatsoever seemed good amongst godly people. This Pope (o notable hypocrite) was the first Satanical father, which by excommunication, deprived Ministers of their wives, and filled the world with all kind of vicious love, in so much as that famous City, which is spiritually called Apoc. 11. the Roman Church, become afterwards by his mean very Sodom and Egypt, by disordered Venus, and wicked Idolatry. And marvelous Tragedies were made through Italy, France, Germany, and England, touching the said Pope, which in this place were overtedious to rehearse, for this his ordinance was greatly misliked of by many learned men of that time, in that there was in Germany and France (besides those which were in England and Italy) above four and twenty Bishops married, and so for the most part, were all the Clergy of their Diocese, and they all stoutly defended their wedded estate. These were the Popish acts of that devilish monster. He commanded the Clergy, under pain of excommunication, to take the vow of chastity: he forbade the Monks to eat flesh: charged the Christians to fast the Sabaoth: he decreed offerings to be made in solemnisation of Masses. Liberius Arrianus (as one Heretic loveth to prefer another) was canonized, 
The Pope canonizeth an Heretic.  and his feast (as Benno saith) kept Holiday. By him were Priests wedlocks always renounced, by his commandment tithes were paid to his sacrifices, and upon his controlment, the King of Polonia lost his Crown. This Heldebrand condemned the opinion of that godly man Berengarius, concerning the sacrament, & (as it is said) first practised the transubstantiation. By his judgement, if a lay man possessed Tithes, he committed sacrilege: if he took upon him to give benefices, he was an Heretic, and he that so received them of a lay man, was guilty of Idolatry. And at length, he made his leaden sword so strong, that by force thereof, he from thenceforth kept down the steeled sceptre of the Empire. These things, and many more like to them, the Papists at this day put in ure.  
After long forbearance, Henry the Emperor armed himself against the wicked practices of Heldebrand, and in the year of our Lord God .1083. in the Synod at Brixis, & laid his lewd dealings to his charge, 
The Pope put from his Papacy, and an other placed by the Emperor.  & worthily put him from his Papacy, and substituted another Bishop in his place, whom he called Clement the third, and sent his power to Rome, whereby he expelled Heldebrande out of the City, which done, he led Clement into saint Peter's Church, arrayed in his Bishop's robes, & there created him Pope, and brought the City to such penury, that they were constrained to entreat for peace. But Heldebrande which was forsaken and rejected of the romans, fled to Salerna, because he would not come in Caesar's sight, which was done in the year of our Lord 1086. where he ended in banishment miserably his tyrannous life, wherein he had slain by sword, famine, poison, and other kinds of death, so great a number of men.  
Howbeit, the Papists make their boast, that this minister of Satan did many notable miracles after his death: and after that (as Sigebert witnesseth) a certain Priest, which died in Saxon, had seen him tormented in Hel. Antonius and Vincentius do both say, that this Heldebrande in the hour of his death called unto him a certain Cardinal, and did confess that he had grievously offended, for that he by the devils enticement had raised uproars, discord, hatred, and open wars amongst men: and he commanded this Cardinal to go unto Henry, to ask pardon of him, for the offences which the said Heldebrande had committed against him.   

A Comparison betwixt Christ and the Pope.  
Those that wright against this Monster, are,  

Hugo Candidus Cardinal of Prenestyne.  
Walramus Bishop of Niemburgh.  
Venericus Bishop of Vercella.  
Rolandus Priest of Permensis.  
Sigebertus Gemblacensis, and divers other.   
And Benno numbereth thirteen Cardinals, which sharply did reprove him.  
And I myself dare express against the said Pope, the fifth Chapter of Esay the Prophet, who in the figure of Christ and his vineyard, seeth and foretelleth the abominations of Rome, the sink and puddle of all wickedness: of the which Chapter I will express thee some part, the whole Chapter thou mayest read when thou wilt, for (God be praised) the queens Majesty hath laid that Book of salvation open to all men to read. And these that follow are part of the sentences of that Chapter. Viz.  
Therefore cometh my folk into captivity, because they have no understanding.  
Their glory is famished with hunger, and their pride is marred for thirst.  
Therefore gapeth Hell, and openeth her mouth marvelous wide, that their pride, boasting, and wealth, with such as rejoice therein, may descend into it.  
Thus hath man a fall, and is brought low, and the high look of the proud shall be laid down.  
But the Lord of hosts shall be exalted in judgement, and God that is holy is praised in righteousness: Then shall the sheep eat in order, and the rich man's lands which were laid waste, shall the strangers devour.  
Woe be unto them, that draw wickedness unto them, with cords of vanity and sin, as it were with a Carterope▪  
Woe be unto them that call evil good, and good evil: which make darkness light, and light darkness: that make sour sweet, and sweet sour.  
woe unto them that are wise in their own conceit, and think themselves to have understanding.  
Woe be unto them that are strong to sup up wine, and expert men to set up drunkenness.  
These give sentence with the ungodly for rewards, but condemn the just cause of the righteous.  
Therefore like as fire licketh up straw, and as the flame consumeth the stubble: even so their root shall be as corruption: and their blossom shall vanish away like dust: for they have cast away the Law of the Lord of hosts, and blasphemed the word of the holy maker of Israel:  
Therefore is the wrath of the Lord kindled. etc.  
IF these exceptions and every other, in the said fifth Chapter of the prophesy of Esay, touch not Rome directly, and the Pope's holiness properly, I am far from my purpose: but comparing the Pope and his doings with our undoubted saviour Christ, we shall find the one directly repugnant unto the other, and then finding them contraries, it must needs follow, that if Christ be Christ, than the Pope himself is antichrist. For CHRIST in his death and passion assureth to us Salvation: Whereas the Pope alludeth the cause of our salvation, to consist in his Masses, pardons, pilgrimages, beads, and baggages. Two absolute contraries, and therefore as the one is most excellent, and sufficient to salvation: so the other is execrable, and the direct passage to damnation. For thy greater comfort therefore, compare them together in this sort, and let the infallible troth of God's eternal word, be umpire in the cause. Viz.  


IF that be true, which can nor will not lie,  
If that be false, which was nor can be true:  
If cone for other ta'en do lead awry  
The minds of men, & make these mischiefs new:  
If troth bring bliss, and falsehood cark and care,  
Is it not good to know them as they are?   

Let troth have then a blameless passage free,  
And let God's word, be balance of the cause:  
This little book will then declare to thee,  
How far the Pope, dissenteth from the laws  
Of God, and seeking honour, gold, and gain,  
Naught dreadeth God, nor fears eternal pain.   

A flourish fair, alone he seeks to make,  
And under white, to shroud his colour black:  
And then by craft, and for his profit sake,  
The sincere word of God by force to rack:  
So as the simple may not thereof deem,  
But be deceived, and think them as they seem.   

As Zeuxis work, the lively birds deceived,  
Which pecked for grapes upon a painted wall:  
Even so the Pope, if he be once received,  
Will lead awry the wisest wit of all:  
For Zeuxis skill in painting was not such,  
But that in craft the Pope hath twice so much.   

That so let sequel short express the case,  
Let Truth be touch to try the gold from dross:  
Take now a time his farthel to unlace,  
Great is the gain, and none at all the loss:  
For treasons so shall die, or not increase,  
Cut off the cause, and then th'effect will cease.   

Compare the Pope (which challengeth to be  
Christ's vicar here, and over all the earth)  
With Christ our Lord, and they so well agree,  
As light with dark, and blissful life with death:  
Then, if from Christ directly he do ierre,  
Let Christ be Christ, and give him leave to err.   

The words of Christ.  

JOHN. 14.  
I Am the way to Heaven by path direct:  
Why seekst thou then to Heaven an other way?  
I am the truth, my word without suspect:  
Why then in vain, ghost thou more vain astray?  
I am the life to mine, most certain sure,  
That never fails, why puttst thou more in ure?   

MATH. 12.  
Come hither all that sinned have to me,  
My bloody wounds are in my father's sight,  
Discharge your loads, your burdens lay on me,  
The law is dashed, and you are claimed quite:  
What man of flint from such a Lord will start,  
As buys his foe by bleeding at the heart?   

And true it is, sith he is Truth alone,  
And none could quench the father's wrath but he:  
And claiming all, he wills the death of none,  
But by his death, from death hath set us free:  
O hearken then, and come when he doth call,  
No Popish pelf, but Christ hath bought us all.     
Yet hear one of the Pope's ways to safeguard, for he hath a great many: 
 Which I will not mar, by making into Metre, but set it down in plain English as I found it: the thing itself is extant at this Printers house, and thus it is, and yet I found it not in any of the three creeds.  
Viz.  
This is the true Copy of the holy writing, that came down from Heaven by an Angel to Saint Leo Pope of Rome, 
Some of Heldebrands' Angels.  and he bade him take it to King Charles, what time he went to the battle of Roncewall: and he said, what man or woman that beareth this writing upon them with good devotion, and saith every day three Pater Nosters, and three Aves, and one Creed, that day he shall not be overcome with his enemies, neither bodily nor ghostly, nor with thieves be rob nor slain, nor with no pestilence be vexed, nor with no thunder be slain, nor with no lightning be brent, nor with no fire be troubled, nor with water be drowned, nor with no wicked Sprights be cumbered, nor he shall have no wrath with Lords nor Ladies, nor falsely be damned with no false witness, nor taken with no Fairies, nor with no manner of Axies, nor with no Falling evil be smitten. Also, if a woman travel with child, lay this writing upon her, she shall have easy deliverance, and the child right shape and Christendom, and the Mother purification of holy Church, through the virtue of these holy names of our Lord jesus Christ. And these be the names.  

A notable medicine both for body, soul, health, life, and goods.  
✚ jesus Christus ✚ Messiah ✚ Sothor ✚ Emanuel Sabaoth Adonay unigenitus Maiestas Paraclitus salvator noster ✚ Agios iskiros ✚ Agios Adonatos ✚ jasper ✚ Melchior ✚ & Balthasar ✚ Marcus ✚ Mattheus ✚ Lucas ✚ johens ✚   
Also this writing saves a man from wicked cumbrance of evil fellowship, and from biting of any wood Dog: Sancte Michael, S. Gabriel, S. Raphael, orate ut illa me protegant & defendant, à morte perpetua liberemur. Amen. Quare fremuerunt gentes. etc.  

This tale (I trow) doth somewhat touch the quick,  
And as it came from Heaven, so is it true,  
For writings come from thence (you know) as thick  
As men make nuts: this matter is not new:  
And more is done in Heaven, than we may know,  
Believe the Pope, and read another scrowe.   
Haec est epistola Sancti salvatoris, quam Leo Papa transmisit Carolo Regi, dicens, quòd quandocunque aliquis eam super se portaverit, in die, vel etiam qua eam legerit, vel viderit, non occidetur ferro, nec igne comburetur, nec aqua submergetur, nec malus homo, nec alia creatura ei nocere poterit. Haec sunt verba: Crux ✚ Christi est armae mirabilis ✚ Crux Christi sit semper mecum ✚ Crux est quem semper adoro ✚ Crux Christi est vera salus ✚ Crux Christi superat gladium ✚ Crux Christi soluit vincula mortis ✚ Crux Christi est veritas & via ✚ Super Crucem Dominicam aggrediar iter meum ✚ Crux Christi pedit omne malum ✚ Crux Christi dat omne bonum ✚ Crux Christi aufert poenam aeternam ✚ Crux Christi salva me ✚ Crux Christi sis super me, ante me, & post me ✚ quia antiquus hostis fugit ubi vidit te ✚ Crux Christi salva, custodi, guberna, & rege me, Thomam, portantem hanc notam divinae Maiestatis tuae ✚ Alpha & Omega ✚ Primus ✚ & Novissimus ✚ Medium ✚ Finis ✚ Principium ✚ primogenitus ✚ Sapientia ✚ Virtus.  
Which may be thus Englished: 
This is the Epistle of Saint saviour, which Pope Leo sent over to King Charles, saying: that whensoever any man carrieth the same about him in the day, or else in what day soever he shall read it, or shall see it, he shall not be killed with any Iron tool, nor be burned with fire, nor be drowned with water, nor any evil man or other creature may hurt him. And these are the words: The Cross ✚ of Christ is a wonderful defence, ✚ The Cross of Christ be always with me, ✚ The Cross is it which I do always reverence, ✚ The Cross of Christ is true health, ✚ The Cross of Christ overcometh the sword, ✚ The Cross of Christ doth loosen the bonds of Death, ✚ The Cross of Christ is the Truth and the Way. ✚ I take my journey upon the Cross of the Lord. ✚ The Cross of Christ beateth down every evil, ✚ The Cross of Christ giveth all good things, ✚ The Cross of Christ taketh away the pains everlasting, ✚ The Cross of Christ save me. ✚ O Cross of Christ be upon me, before me, and after me, ✚ because the ancient enemy cannot abide the sight of thee. The ✚ Cross of Christ save, keep, govern, & direct me, Thomas, bearing this note of thy divine Majesty ✚ Alpha and Omega ✚ first ✚ and last ✚ midst ✚ and end, ✚ beginning ✚ and first begotten, ✚ Wisdom ✚ Virtue. ✚   

This thing that thus the Cross of Christ doth show,  
Must needs prevail and take the full effect:  
The argument is strong, there is no man I trow,  
The Cross of Christ that will or may reject,  
But which is meant? his doom, his death and smart?  
Or else the Cross which man did make by art?   

Know mortal man▪ the Cross was made of wood,  
The like whereof is yet upon the ground:  
But our safe port, consisteth in the blood  
Of jesus Christ, the mean which God hath found,  
Again to get which Adam's fall had lost,  
Not else to win for any worldly cost.   

If so, then take these trifling toys as vain,  
And trust to Christ which bids thee come at call:  
Christ seeketh thee, the Pope doth seek his gain,  
And will for gold make chaffer of us all.  
Let Pope be Pope, and trust in Christ alone,  
For Cross of life, besides his death is none.   
But yet read this next juggling trick I pray thee, and take it for thy labour, It was never devised so cheap, nor heretofore sold for so little money. 
Hoc carmen nunquam dicetur, sed super hominem, Mulierem, & puerum feretur, pro latronibus.  
VAdo & venio ad vos cum amore Dei, cum humilitate Christi, cum sanctitate beatae Mariae, cum fide Abraham, cum justicia Isaac, cum virtute David, cum potestate Petri, cum fiducia Pauli, cum verbo Dei, cum potestate Gregorij, cum oration Clementis, cum flumine jordanis. ꝑ. ꝑ. c. p. 9 L. e. g. a. q. q. est. p. t. i K. a. b. 9 L. K. 2. a. x. T. 9 t. b. a. m. 9.2.4.2.1. b. p. x. c. 9 K. que. A. 9.9. p. o. qq. 3. Vince Pater, ✚ vince Domine ✚ vince Alpha & w. Adonay ✚ jesus autem ✚ Transiens per medium illorum ibat. ✚ In nomine Patris ✚ & filij ✚ etc.   
Which may be thus Englished. I Do go, and I do come unto you with the love of God, with the humility of Christ, with the holiness of blessed Marie, with the faith of Abraham, with the justice of Isaac, with the virtue of David, with the might of Peter, with the constancy of Paul, with the word of God, with the authority of Gregory, with the prayer of Clement, with the flood of jordane, ꝑ. ꝑ. c. p. 9 L. e. g. a. q. q. est. p. t. i K. a. b. 9 L. K. 2. a. x. T. 9 t. b. a. m. 9.2, 4.2.1. que. p. x. c. 9 K. que. A. 9.9. p. ●. qq. 3. O only father ✚ o only Lord ✚ o only beginning and end: our Lord ✚ & jesus ✚ passing through the midst of them went ✚ In the name of the father ✚ & of the son ✚ etc.  

This charm at any time need not be said,  
But man or wife, or child that beareth it,  
Of these at all, need not to be afraid,  
The charm itself will thereof set him quite.  
Thus hath it virtue, more than I can tell,  
Or else the effect thereof is very small.  
But if you read and mark it very well,  
The show is gay, and blasphemous withal.  
But prating Prelates, which proll and pry for pence,  
Wey God nor Devil, so gain may grow from thence.   
Yet another. Hoc scriptum invenit joseph Aromathia super plagam lateris jesu Christi, digitis Domini scriptum, cùm tolleretur Corpus d● Cruce: Quicunque hoc super se portaverit, mal● morte non morietur, si in Christo crediderit. Et in omnibus angustijs cito liberabitur. Nec timeat aliquod periculum huius mundi. etc.  
Thus in English: joseph Aromathia did find this writing upon the wound of the side of jesus Christ, written with the fingers of God, when the body was taken from the Cross: whosoever shall carry this writing about him, 
A good Parenteses or fair shadow, to a foul lie.  shall not die any evil death (if he believe in Christ) and in all perplexities he shall soon be delivered, nor let him not fear any worldly danger at al.  
And this is the writing as followeth. 
FOns ✚ Alpha ✚ & Omega ✚ figa ✚ figalis ✚ Sabaoth ✚ Emanuel ✚ Adonay ✚ O ✚ Rentone ✚ Neger ✚ Sahe ✚ Pangeton ✚ Common ✚ A ✚ g ✚ l ✚ A ✚ neray ✚ Eloy Ihe ✚ Marcus ✚ Matheus ✚ Lucas ✚ johannes ✚ ✚ ✚ Titulus Triumphalis ✚ jesus Nazarenus Rex judeorum. 
See how the faith which we should report in the blood of Christ, is transported to a piece of Crossed Papacy.  Ecce dominicae crucis signum, fugite parts adversae, vicit Leo de Tribu judae, Radix David. Alleluya, Kirieleison, Christ eleison, Pater Noster, ave Maria, Et ne nos: & veniat super nos salutare tuum.  
Oremus. 
 Omnipotens & sempiterne Deus, parce metuentibus, propiciare supplicantibus.   

Here hast thou seen my friend, four noble things,  
The first came down from heaven unto the Pope,  
Which he must yield to Charles that noble king,  
Therein to put his comfort, life, and hope:  
For he, and his, and all that bear the same,  
Are thereby quit from dolour, sin, and shame.   

An Epistle is the second writing flat,  
Scent to the Pope by Saviour the Saint:  
So long as Charles doth bear, or readeth that,  
No foe, nor fire, have force to make him faint:  
Not water drown, no lance, nor sharpest knife,  
Nor Iron tool, have power to hurt his life.   

The third, a charm should seem of great effect,  
Preserving ay both man, and child, and wife,  
From naughty thieves, and persons to suspect,  
That would impair their bodies, goods or life:  
Such strength it hath, thou néedst not it to reed,  
But bear the same, it will perform the deed.   

The fourth thou seest, the place where it was found,  
By whom, and when, and what the virtue is,  
A place of life, a place that doth abound  
With streams of grace, of joys, & perfect bliss:  
That writing to, as suredly was there,  
As now the Pope himself is present here.   

If then thou wilt be clear from force of war,  
If fires flame, nor waters rage shall dread:  
If neither thief nor Iron tool shall scar,  
Thy journey once: Then stick not this to read:  
For sure, they must be perfect strong and true,  
Or else the Pope is worse than Turk or Iew.   

A Turk? nay worse. A jew? a hellhound sure,  
That thus would wash the blood of Christ away:  
The Devil himself durst never put in ure,  
The flock of Christ so foully to betray,  
As to deface the merits of his death,  
And make us trust in trifling things on earth.   

If Christ affirm, that he is life alone,  
If other way to heaven there cannot be,  
If other truth besides his truth be none,  
What is he then, but may this mischief see?  
A frantic man with pride bewitched still,  
For money sake, the Saints of God will kill.   

And yet for that I would not credit crave,  
Without just cause, note what this Leo was,  
japhetus writes (my words you shall not have)  
A thing right strange, and how it came to pass:  
A noble child, brought up in virtuous hope,  
Was made a wicked man by being Pope.   
These are the words of japhetus. Lo the tenth, by his Country a Florentine, of the most noble stock of Medici's, and called before he was Pope john de Medici's, was sometime of Saint Maries in Dominica. He was placed by the Cardinals (beyond all expectation) in the place of julius deceased. He was from his infancy diligently brought up, and instructed in learning, & had most learned teachers, chiefly Angelus Politianus, a man right skilful both in the Greek and Latin tongues, & did afterwards love learned men above all measure. In the thirteenth year of his age, he was made Cardinal, by Innocentius the eight, and the eight and thirtieth year, he was made Bishop of Rome. This Leo, of his own nature was quiet and mild, but for the most part ruled by troublesome and cruel persons, at whose pleasure, he arrogantly suffered many things to be done. And being given to the delicious ease of his body, he pampered his flesh in sundry delights and desires of voluptuous pleasures. In his delicate banquets, to make him more pleasant at the table, he greatly respected Musicians and Wine: but he persecuted the Kingdom of God in Luther and others (like a second Caiphas) with continual hatred. For at a time, when Cardinal Bembos proponed a certain question of that joyful message of God, he wretchedly answered, How greatly that fable of Christ hath been beneficial to us and our coat, it is evident enough to all the World. The most wicked varlet did here most plainly express himself to be that Antichrist, which Paul calleth, the man of Sin, and child of perdition. He sent forth pardons no less large than foolish, to extort money at his pleasure, for the maintenance of his Harlots and Bastards, and dispersed an innumerable number of prowling Friars, to carry his trash through all Christian Realms.  

Did Peter thus? is this the way to feed  
Christ's little flock, whereof he took such care?  
Not no God wots, this ravening Wolf in deed  
Will rend them quick, and eat them as they are:  
A Tiger fierce, a lump of raging sin,  
That seeks to spoil, that Christ by death did win.   

What man or beast, what fiend of Hell could say,  
The Gospel pure a fable but to be?  
But that the Lord would by his mouth bewray  
This Antichrist, that all the world might see  
A Devil in flesh: which would for money sake,  
Himself, and all the world to Hell betake.   

But since of monstrous things we speak, proceed:  
A monster foul begets as foul a whelp,  
A monstrous word at first, and now a deed  
In monstrous sort, doth spring to be his help:  
He prolles and pries, still farther gain to win,  
And gets him mates, to help his mart therein.   
Whereupon Conradus Grebelius writeth against Caietanus in this sort. 
Germanos, decimas tunc cùm extorquere pararet,  
Qualem Oratorem jussit adire Leo?  
Demisit quendam, labour esset dicere qualem,  
Nimirum, verbum est dicere sat, Monachum.  Thus in English: 
When Leo did purpose t'extorte the tithes of Germany,  
What Orator did he command into that place think ye?  
One did he sand, but pain it were, what one for to express,  
Yet at a word I will declare, forsooth a Monk, no less.   
And further Conradus saith: Tot aureorum nummorum millia, Samson Franciscanus ille Mediolanensis, per eas, in varijs terris collegit, ut mundus super eo prodigio valde admiraretur. Supra. 1200000. enim ducat orum summam erat, quos uno die pro Papatu emendo obtulit. In English. Samson that Monk of Saint Frances of Milan, 
Avarice in a Monk.  gathered by those trumperies so many thousands of gold in divers Countries, as all the world greatly wondered at that monster, for he proffered above the sum of twelve hundred thousand Ducats in one day, to buy the Popedom.  

A mass of money here was lewdly got,  
And yet more lewdly would have been employed,  
A mitching Monk, and eke a miser hot,  
Which many souls through falsehood had destroyed,  
Would now be Pope, through Simony you see, 
Simony.   
As such there have been many more than he.   
Leo (saith Conradus) did make one and thirty Cardinals in one day, by the which he scraped up a huge sum of money: 

The Pride and ravin of the Pope, controlled with the gentle admonition of God.  
The chaste Pope had proper children.   and foretokens of most horrible things to follow, were seen in the self same day. In the year of our Lord .1520. when Soliman conquered the Rhodes by force of Arms, even upon Christemasse day when Leo should go out of his privy Chamber, to say his first Mass in the morning, a certain house builded most beautifully of Marble, fell suddenly down at his back, and slew a number of his guard. By this foretoken, God signified to the Pope, that he should shortly perish for his cruel and wicked offences. For he had wonderfully enriched his bastards, and exalted them (by doing manifest injuries to others) to most high promotions spiritual & temporal. For he made julianus, who was accounted but his Nephew by the Sister side, Duke of Mutius, and Laurentianus Duke of Vrbyn, and married the one of them with the Sister of Carolus Sabaudus, and the other with the Duchess of ●olon. And he deprived the Duke of Urbin of his Dukedom, 
Tyranny.  thereby to place the one of them in his stead. And he endeavoured the like against the Duke of Ferrary, but prevailed not, howbeit, he made julius his Nephew a Cardinal.  
In the year of our Lord God .1521. the first day of December, so soon as he had heard that the Frenchmen were vanquished, slain, taken prisoners, and banished out of Italy, 
An impassable joy conceived in bloodshed, was the death of the Pope.  by the Emperors subjects, and his power, in the midst of his pots, being merry, and laughing beyond measure, he gave up the ghost, and in a good mind, when he believed not that there was Heaven or Hell after this life.  
Whereupon Actius Sennazarius pleasantly writeth thus. 
Sacra, sub extrema, si fortè requiritis, hora,  
Cur Leo non poterat sumere? vendiderat.  In English. 
And if thou ask, why Leo could not take the sacred rite  
In his last hour? the reason was, that he had sold them quite.   
A pretty jest (if serious things be gamesome) Mammon hath delivered to Belsebub his patrimony, the judgement appertaineth to God, and there I leave it.  

Of another Pope.  
Vrbanus quintus ad Grecorum Imperatorem misit tres Agnus dei, cum versibus infrascriptis.  
BAlsamus, & munda Cera, cum Chrismatis unda  
Conficiunt Agnum, quod munus d● tibi magnum.  
font velut natum, per mystica sanctificatum  
Fulgura de sursum depellit, omne malignum  
Peccatum frangit ut Christi sanguis & angit,  
Pregnans servatur, simul & Partus liberatur.  
Dona defert dignis, virtute distruet ignes,  
Portatus, mundae de fluctibus eripit undae.  
In English: 
Vrbanus the fifth, sendeth to the Emperor of the Grecians, three Agnus Dei: with the verses that follow.  

Balm, wax & water of the Chrism an Agnus Dei make  
Which worthy gem of my free gift, to thee I do betake.  
For as it is of water made, and sanctified by speech,  
So in effect, as Christ's blood, the virtues thereof reach,  
Each lightning to suppress, and drive away each sin,  
It helps the child wife, & doth yield her child success therein:  
It giveth to the worthy man reward, and quencheth fire,  
It saves the wight that bears the same, from water's rage & ire.    
On the back side of which Latin verses, (which were lost from an Archpapist) I find these conclusions written: viz. 
From lightning and thunder,  
From fire and water,  
A woman in travel,  
From all evil spirits.   
And also these two verses are written upon the back side thereof, which I think not incident to that matter, for that heretofore I have heard them properly alluded in an other sense. The verses are these, and concern Marriages I suppose.  
Prima dies grata est, secunda & advena gratae,  
Tertia grata parum, quatridiana fetat.  
They may be thus Englished: 
The first day is honourable, the second commendable,  
The third tolerable, the fourth abominable.   

Good Reader here I have with long discourse  
laid forth these Popes even somewhat plain to thee,  
Thereby the better to direct thy course  
In plainest wise their packing parts to see,  
Digest it well, and weigh the thing aright,  
And then (no doubt) thou wilt detest them quite.   

Their trinkets here I bring unto thy show  
As if it were into a Market place,  
Peruse them well, and view them all arrow,  
And fancy those, wherein thou findest grace,  
And fancied once, do take them for thy hire,  
Accept my pain, I do no more require.    

¶ A description of certain of the Pope's wares and merchandise of late sent over into England,  
1 SVperaltare, is a quadrant or stone, four square of Marble, and hath at every corner, and in the midst, a Cross, and is hallowed: these stones are portible, and screw to say Mass on in any secret place, where there is no Altar, and to that purpose are they sent over into England.  
2 This Cross representeth the Cross of Christ, and the very Cross itself once hallowed and bestowed in secret place, where it may be honoured, or else carried about man, woman, or child (and being strengthened with the Epistle of Saint saviour) saveth and defendeth them which bear it, from all manner of peril, both bodily and ghostly, as Pope Leo the tenth promiseth.  
3 IHS. This pendent, with the charm aforesaid, beginning Vado & venio ad vos. etc. written and enclosed within the same, and borne about man, woman or child, defendeth them from thieves, and all other dangers in travail, either by water or land.  
4 The Agnus Dei, was sent to the Emperor of Grecia by the Pope, and hath as great virtue as the blood of Christ itself, it is composed of Balm, Virgin wax, and Font water, it suppresseth thunder, lightning and tempest, and helpeth women in their travail, and saveth the infant etc. and now is conveyed into England with promises of like effect.  
5 Bulla, is a patent from the Pope, whereof there are sundry, some yield a vile sort of his blessings, some a good sort of his curses, some his desperate excommunications & communications: but all sorts are sealed with lead, the true impression of which seal followeth under the last figure, which is .15.  
6 This figure of a pierced contrite & torn heart, was cut out in fair white paper, wherein was folded a little jest beadstone, & in the midst of the heart, lengthwise, was written, Bavariae granum benedictum, and directed with these words: To his loving friend E.D. with grant of five hundredth days of pardon.  
7 A pair of hallowed beads of that proportion, sent from a Catholic friend to an ancient Gentlewoman in England, the beads were of Box, with promise of safety to the receiver, who did purchase them.  
8 A pair of beads of the like number, but less beads, ●ent likewise from one friend to another, with promises of larger success, than hath fallen out (God be praised therefore) the beads seem to be dark brassel, or bright Ibonie.  
9 A Crucifix with Mary and john, under which are written these words: Haec tres mihi spes, These are my three hopes, as if Christ alone were not of sufficient value.  
10 An other Agnus Dei which is hollow, & hath the gospel of S. john written in fine paper, and placed in the concavity of the said jewel, & worketh wonders in the defence of such as weareth them: in somuch, as it defendeth them from all perils whatsoever.  
11 The figure discloseth itself: For he knoweth not whether Christ or Mary be of greater power, and therefore standeth in doubt which way to turn himself.  
12 Are one set, or ten great jet beads, and they promise' so many hundred days of pardon, as they are recorded over in, that is, for every one day wherein they are repeated, every one bead yieldeth one hundredth days of pardon.  
13 These four little beads which seem to be upon a string, were hallowed by the Pope as all the rest were, but they specially were put in a piece of paper likewise hallowed, in which paper is written as followeth. viz. Of these four grains, two are for Master G.L. and the other two for Master I.B. sent than by Sir P.S. who also requested of the receivers to have said a Pater noster for his father's soul, another for his mothers, & the third for himself: with which, if also they will add one for me, who am partly causer of the sending of them to them, I (P.S.) hope to requited it: every grain yieldeth a thousand days of pardon. The other lose beads were sent to other friends to like purpose, but how much affiance both the sender and receiver do attribute to these baggages, were both too long & too shameful to writ, but at the lest they yield more days of pardon in one year, than there be natural days in two years.  
14 These are likewise hallowed grains, sent over, with promise of infinite days of pardon to all those which will buy them.  
15 The Pope's common Seal to all Bulls.   

To which purpose.  

Christ with his blood hath bought us, not with gold:  
The Pope for gain both Christ and us doth sell.  
My life (saith Christ) to save your lives was sold:  
My trash (saith Pope) will keep you all from Hell.  
Lament your sins (saith Christ) and follow me:  
My pardons (saith the Pope) must set you free.   

My Kingdom is not of this world (saith Christ)  
Let him that would be chief be made your thrall.  
Upon the earth (saith Pope) I am the highest,  
The fullness of my power includeth all.  
Now if the Pope and Christ do thus agree,  
How can the Pope (on earth) Christ's vicar be?   

Legatus and Apostolus are one,  
In sense, (I mean) they differ but in tongue.  
Christ had but twelve apparently is known:  
The Pope (forsooth) hath such a shameful throng,  
As every King he can salute with one,  
And yet he wanteth not a beast at home.   

And of the twelve that Christ's had here on earth  
One (traitorlike) was ever glad of gold,  
And he began: and since Christ's precious death  
(Even judas-like) these Prelates ay have sold  
The merits of his agony and smart,  
And say our health consisteth in their art.   

Well, Christ's Apostles were poor Fishermen,  
And taught the world the sacred word of life,  
And for their pains were whipped now and then,  
Some stoande to death, and some were killed with knives  
His Saints were slain, for that they blamed sin,  
They preached Truth, and spent their lives therein.   

The Popes are Lords and mates with every King:  
They come from him that never felt no want:  
They take good gold for all the trash they bring:  
They must have store, they care not who have scant:  
His Saints are such, as seek their Prince's spoil,  
Their country's sack, and conquest of the soil.     

Show one such I pray you:  

The Devilish Monk that poisoned King JOHN,  
Doth prove (alas) this Tragedy too true:  
The Maid of Kent, may well come forth for one,  
That sought to change our Honey into Rue:  
But as they sought, so God that is most just,  
Did yield them meed, and will do still I trust.   
And how? The Monk.  

THe hearts of Kings are in the hand of God,  
Their rule and power are lent them by the Lord:  
The Tyrant stout is but his scourge and rod:  
The godly Prince also he doth avorde  
Where he doth please: and straightly hath appointed,  
No violent hand to touch the Lords anointed.   

This Monk forsooth that Simon Swynsted height,  
A Swine in deed, and quite devoid of grace,  
When that King john had brought this Realm in plight  
From Rebels' rage, to somewhat better case:  
In doubt the King (who in that Abbey lay)  
Should touch their state, devised this wicked way:   

I will (qd he) unplace this cruel King,  
And rid his life, though I do die therefore: 
A desperate Monk.   
For why (saith he) it is a worthy thing  
For one to die, to save a number more:  
I can but die, and die I will herein,  
And kill myself, a Martyr's name to win. 
A stinking Martyr.    

Then goeth he to the greasy Abbot strait,  
And breaks to him the treason in his thought, 
Talis pater qualis filius.   
Who weeps for joy, and now concludes the bait,  
Whereby (alas) this Regicide is wrought.  
The Monk will die to kill his liege and King,  
The Abbot eke absolves him of the thing.   

And thus (absolved) the Monk and Abbot part:  
Forthwith the Monk doth to a garden go,  
And there begins experience of his art:  
He takes a Toad, and beats and pricks it so,  
As that same Toad, through rigour of the pain,  
Casts up his gorge, wherewith the King is slain.   

The same he puts into a cup of wine,  
And to the King he comes with smiling cheer,  
My Liege (saith he) here is a draft so fine,  
As like to it, thou never drankest year: 
The falsest heart shows fairest face.   
I will begin, accept it at my hand:  
This washaile shall be joyous to thy land.   

The Monk therewith did drink a hearty draft,  
And humbly gave the rest unto the King,  
Who drank the same, whereby his death he caught:  
A wicked deed and lamentable thing,  
A miser Monk with smooth and smiling show  
To kill a King, the Lords anointed so.   

This deadly drink on either side thus ta'en,  
The Monk unto the Farmorie doth go,  
His guts do swell, his belly breaks in twain,  
A death too good for him that lived so,  
To slay himself, thereby to kill his King,  
A traitorous deed, and detestable thing.   

The King also a three days after that  
Gave up his life, to live with God above.  
The Abbot and the Monks which joyed thereat  
Concluded then, that for the constant love  
The murderer bore to them in doing this,  
Their Popish aid should bring his soul to bliss,   

And granted by decree, in Chapter Court  
Three other Monks continually to sing  
For his sweet soul, that did prevent the hurt  
Of them and theirs, by poisoning the King:  
So as by massing mean the Devil must miss  
The earthly Devil, which durst accomplish this.   

Lo, double murder is absolved here:  
A Thief doth kill himself his King to slay:  
The holy Monks herewith not only bear,  
But make a mean to take this sin away.  
Though God doth say full plain: Thou shalt not kill:  
The Pope doth say again: He did not ill.   

If God and Pope herein not disagree,  
Then air and earth are both in nature just.  
But from such Pope's the faithful flock are free,  
Which in the death of Christ alonely trust.  
Triumph o God, beat back thy foes again,  
And grant our Queen long days and good to reign.  
AMEN.   
IF other men be of my nature and conceit, then surely in reading this short repetall of the destruction of king john, they are in double wise perplexed: the first, for that a noble king, after many battles fought with foreign foes: many conflicts with his nobility (set against him by the Pope:) many curses and excommunications pronounced against him by the Pope himself: should now at last be murdered, by a foul, fat, false, flattering Monk. And the second, for that the same Devil incarnate, must to the delusion of the world, and to make a path way to teach the practice of Prince murder, be in a manner defied, or at lest so zealously dealt withal, as if he had been a worthy Martyr of Christ, and died by the Tyranny of some Prince in the humble defence of the faith of Christ. But these perplexities and many more, are, and must be patiently put up, where the preposterous orders of the Pope are in place. But (God be praised) we are clear from them, and so I beseech the Lord to continued us. But when I had deeply prepended, how straightly the omnipotent Lord forbiddeth murder, I could but tremble, at the arrogancy of the Abbot, that durst absolve the same, & chiefly before the deed was done, as though he might have said: In despite of him which forbiddeth murder, I will dispense with murder. Of what sect was this Abbot think you? certainly he was no Barnardine. Well, because thou shalt not stay long, I will tell the of what coat he was: forsooth a Caian, and if thou ask me what a Caian is, I must express them thus. They are the Heretics that worship Cain, saying, that he was made of the one virtue or power, that is, of the Devil, and Abel of the other. These Caians say, that judas was a good man, and his act a benefit to mankind: for he perceiving how much the passion of Christ should prevail, delivered him to the jews, that by his death man might be redeemed. They affirm, that the old law was nought, and deny the General resurrection: Of which religion no doubt this Abbot Swinesheade (this Abbot of Swinsted I should say) was: for had he either feared the law of God, or believed the Gospel of Christ, he would never have consented to the detestable deed of the Monk, nor so grossly have absolved (or rather committed) such execrable murder. But being a Cayan, and made of the one virtue and power, as Cain was, he might dispense with Monk Simon, as the Caians do with judas. For seeing there might be a benefit to the Monks by the poisoning of king john, why should not the Abbot (judas-like) deliver the king his master into the hands of the Monk to be poisoned, so well as judas delivered his master Christ into the hands of the jews to be crucified? The reason is like, and sure they be Saints alike, and therefore I leave Saint Cayn, S. judas, S. Abbot, and S. Monk, to that one virtue or power, whereof the Caians affirm their cain was made: And I commend poor murdered Abel, & king john poisoned, unto Christ crucified, in whom and by whom I hope of joyful resurrection to eternal life, by the only merits of Christ his death and passion, to the which god bring us all. AMEN.   

And touching the holy Maid of Kent, I will shortly rehearse her tragedy, and thus it was.  
ABout the time of Easter in the seavententh year of the reign of K. Henry the eight, it happened a certain maiden named Elizabeth Barton, than servant to one Thomas Kob of the parish of Aldington, twelve miles distant from Canterbury in the County of Kent, to be touched with a great infirmity in her body, which did ascend at diverse times up into her throat, and swelled greatly, during the time whereof, she seemed to be in grievous pain, in so much as a man would have thought, that she had suffered the pangs of death itself, until the disease descended, and fell down into the body again.  
Thus she continued by fits the space of seven months and more: and at the last in the month of November (at which time also a young child of her masters lay desperately sick in a Cradle by her) she being vexed with the former disease, 
The beginning of her divinations, and yet a troth by chance.  asked (with great pains and groaning) whether the child were yet departed this life or no: and when the women which attended upon them both in their sickness, answered no, she replied that it should anon: which word was no soonrr uttered, but the child fetched a great sigh and withal, the soul departed out of the body. This her divination and foretelling, was the first matter, that moved her hearers to admiration: But after this, in sundry of her fits following, although she seemed to the beholders to lie as still as a dead body (not moving any part at all) as well in the trances themselves as other the pangs passed also, she told plainly of diverse things done at Church, and other places, where she was not present, which nevertheless she seemed (by signs proceeding from her) most lively to behold (as it were) with her eye. She told also of Heaven, 
Things before taught her by her confederates  Hell, and Purgatory, and of the joys and sorrows, that sundry departed Souls had, and suffered there. She spoke frankly against corruption of manners and evil life.  
She exhorted to repair to the church, hearing of Mass, confession to Priests, prayer to our Lady, and Saints, and to be short, made in all points, confession, and confirmation of the Popish creed, and Catechism, and that so devoutly and discreetly (in the opinion of the Recorder of this History) that he thought it not possible for her to speak in that manner. 
The mark she shot at.   
But amongst other things, this one was ever much in her mouth, that 
Here began the Pageant.  she would go home, and that she had been at home, whereas (to understanding of the standers by) she had never been from home, nor from the place where she lay: whereupon being (in the time of another trance) demanded where that home was, she answered, 
Here began the Pageant.  where she saw and heard the joys of heaven, where Saint Michael weighed souls, where Saint Peter carried the keys, and where she herself had the company of our Lady at Court of street, and had heartily besought her to heal her disease, who also had commanded her, to offer unto her a Taper in her Chapel there, and to declare boldly to all Christian people, that our Lady of Court of Street had relieved her from the very point of death: 

A sweet preparative to to a new Pilgrimage.  
A lie at first dash, for there were no bells in the steeple.   and that her pleasure was, that it should be rung for a miracle. 

A sweet preparative to to a new Pilgrimage.  
A lie at first dash, for there were no bells in the steeple.    
Which words when her master heard, he said that there were no Bells at that chapel, 
A ready answer.  whereunto the maiden answered nothing, but the voice that spoke in her proceeded, saying. Our blessed Lady will show more miracles there shortly, for if any departed this life suddenly, or by mischance in deadly sin, if he be vowed to our Lady heartily, he shall be restored to life again, to receive shrift and housel, and after to departed this world with God's blessing. 
She was informed immediately after dinner, of the best dish that the Hermit should have to supper.  Besides this, she told them what meat the hermit of that Chapel of our Lady at Court of street had to his supper, and many other things concerning him, whereat they marveled greatly.  
And from that time forward, she resolved with herself, to go to Court of street, and there to pray and offer to our Lady: which also she did accordingly, and was there delayed of her cure for a certain season, but yet (in the mean time) put in assured hope of recovery. During which mean while, the fame of this marvelous Maiden was so spread abroad, that it came to the ears of Warham the archbishop of Canterbury, who directed thither Doctor Bocking, Master Hadleigh, and Barnes, three Monks of Christ's Church in Canterbury, father Lewes and his fellow, two observant Friars, his Official of Canterbury, and the Parson of Aldington, with commission to examine the matter, and to inform him of the truth. 
Papacy hideth Treason, and advanceth Traitors.  These men opposed her of the chief points of the Popish belief, and finding her sound therein, not only waded no further in the discovery of the fraud, but gave it great countenance, and joined with her in the setting forth of the same: so that at her next voyage to our Lady of Court of street, she entered the Chapel with ave Regina Coelorum in pricksong, accompanied with these Commissioners, many Ladies, Gentlemen, and Gentlewomen of the best degree, and three thousand persons beside of the common sort of people (as my Author saith.) There fell she eftsoons into a marvelous passion before the Image of our Lady, 
The weak maid is now a strong hypocrite.  much like a body diseased with the falling Evil, in the which, she uttered sundry metrical and rhyming speeches, tending to the worship of our Lady of Court of street (whose Chapel there she wished should be better maintained, and to be furnished with a daily singing Priest) tending also to her own bestowing in some Religious house (for such (said she) was our ladies pleasure) and to the advancement of the credit of such feigned miracles as the Author hereof reporteth.  
This done, and understood to the Archbishop, she was by him appointed to Saint Sepulchres, a house of nuns in Canterbury, where she laboured sundry times of her disease, and continued her wonted working of miracles, resorting often (by way of trance only) to our Lady of Court of street, who also ceased not to show herself mighty in operation there 
Miracles in show and not in deed, as shall be showed how in the end of this story.  lighting Candles without fire, moistening women's breasts, that before were dry and wanted Milk, restoring all sorts of sick to perfect health, reducing the dead to life again, and finally, doing all good to all such as were measured, and vowed (as the manner was) unto her, at Court of street.  
Thus Elizabeth Barton was advanced from the condition of a base servant, to the state of a glorious Nun: The Hermit of Court of street was enriched by daily offering: 
She was made a Nun, you see the cause why.  Saint Sepulchres got the possession of a holy Maiden: God was blasphemed: the holy Virgin his Mother mishonored: the silly people were miserably mocked: the Bishops, Priests, and Monks in the mean time, with closed eyes winked, and the Devil and his limbs with open mouth laughed at it.  
And thus the matter stood sundry years together, until at length the holy Maiden (not contenting herself within her former bounds of hypocrisy) stepped into matters which touched the King's Majesty Henry the eight of immortal memory, and the state of the Realm, so deeply and so perversely, as tended to the overthrow of all together, as commonly the Pope's practices do: whereupon by his highness commandment, her doings were once again examined (not by men given over to believe illusions, 
Hypocrisy is found out, when sincerity pursueth her.  but by such as had the prudent power of proving Sprights,) and then was manifestly found, apparently proved, and by the offenders themselves confessed, that the weakness of the Maiden, and the rigour of her infirmity at first, caused her to speak in the time of her trance she knew not what (as familiarly we see many sick folks in the extremity of their sickness do) and that Richard Master Clerk, 
Ri. Master was the man which told her what should be done at the Church and Hermitage always before hand.  Parson of Aldington aforesaid, did persuade her, and brought her in belief, that the marvelous words which she spoke in her trance, proceeded of the inspiration of the holy ghost, and that she was greatly to be blamed, if she would hide, or dissemble the wonderful works of God showed in her: for afore this his said instruction, she said constantly, that she could not remember, that she spoke any such notable words in her trances as was reported to her by the said Richard Master, but after that instruction, she not alonely found courage to forge, fain, and counterfeit such manner of trances, and crafty speeches, as the said Parson told her that she used in her sickness, but also imagined what might best serve the turn of her, and her confederates, 
Now waxed she cunning.  and that would she in dissimuled trances utter, and what she uttered, that would they deliver abroad as verities revealed by the holy Ghost: and at last, by the counsel of Edward Bocking Monk, professed in the Monastery of Christ's Church in Canterbury, and Doctor of Divinity, the said Elizabeth seeming to be in the ecstasy and extremity of her sickness, in a manner distracted in a trance, said amongst other wonderful words, that she should never take health of her body, till such time as she had visited the image of our Lady, being in the Chapel of Court at street aforesaid: and that our Lady appeared unto her, and showed her, that if she came to the said Chapel at the day to her appointed, 
Another lie, for she was not healed at her coming, nor at all by miracle, but by Physic, as appeareth in the Statute Anno. 25▪ Henrici. 8.  she should be restored to her health by miracle (where in deed she was before that restored to her perfect health by diet and Physic, and by the course of nature, which expelled the matter being cause of her sickness in the mean times, whiles the said Parson of Aldington was with the said Archbishop of Canterbury in advancing her credit as aforesaid: whereupon, the said Edward Bocking, and Richard Master, counseled and procured the said Elizabeth to be brought and conveyed to the said Chapel of our Lady, and there openly in the presence of the people (which were above two thousand persons) she used and experimented such like trances and alterations of her face, & other the outward sensible parts of her body, 
This lie wrought wonders by the help of her ghostly father.  as she used in the extremity & ecstasy of her said sickness: she declared that she then & there received her health by miracle of our Lady, whose image was in the said Chapel, and that it was the pleasure of God, that the said Edward Bocking should be her ghostly father, and that she should be a Religious woman, as she was taught by the said Edward Bocking, and R. Master. And within a while after the demonstration of such false, feigned, and dissimuled trances, she appeared to the people to be suddenly revealed from her sickness and afflictions, by the intercession and means of the Image of our Lady, being in the same Chapel, 
A dead black made a live woman, as the blind man received his sight by miracle at S. Albans.  by means of which false feigned hypocrisy, dissimuled and cloaked sanctity, so conspired, and craftily imagined by the said Edward Bocking, and Richard Master, the said Elizabeth was brought into a marvelous fame, credit, and good opinion of a great multitude of people of this Realm. And to increase the fame of the said false feigned hypocrite, the said Elizabeth afterwards, by the council and procurement of the said Edward Bocking, entered into the religion, and become a Nun professed in the said Priory of Saint Sepulchres 
The holy Nun scarce honest.  to whom the said Edward Bocking had commonly his resort, not without probable, vehement, and violente suspicion of incontinency, pretending to be her ghostly father by God's appointment, and by conspiracy betwixt him and her, caused her still to persist and abide in the practising of her said false hypocrisy, and dissimuling trances and raptes, and that she should surmise to the people, that when she was in such dissimuled alteration of her sensible parts of her body 
Blasphemy.  that she was then rapt by Almighty God, from the affections of this world, and told by the holy spirit of God, many things that should follow to the world, for punishment of sins of the Princes and the people. And that she should say, that she was much provoked and tempted, as well to the sin of the flesh, 
She felt herself a woman, yet honest enough she saith.  as otherwise, by her ghostly Enemy the Devil, at divers and sundry times, in divers and sundry fashions, and yet nevertheless, that she by the grace of God was preserved, and steadfastly resisted such temptations. By occasion of which counsel and procurement of the said Edward Bocking, the said Elizabeth by continuance of time, took such a courage upon her, that she falsely feigned, and said that she had many revelations of Almighty God and his Saints, with heavenly lights, heavenly voices, heavenly melodies and joys, and specially in a Chapel of Saint Giles in the said Nonnerie, 
Sweet pastime in S. Giles his Chapel in the night time.  to the which Chapel she oftentimes resorted, to receive visions and revelations, as commanded by God (as she falsely reported) and specially by night, saying, that the Dorture door was made open unto her by God's power, uttering the same as well to the said Edward Bocking, as divers other persons, by which her false feigned revelations, and cloaked hypocrisy, she was reputed amongst divers people of this Realm, to be a very holy woman inspired with God, where indeed she had never vision or revelation from God, as she hath plainly and openly confessed herself. And therefore her stealing forth of the Dorture by night (which was once or twice weekly) was not for spiritual business, 
I believe herein she said true.  nor to receive revelations of God, but rather for bodily communication and pleasure with her said ghostly father, and other her friends, which could not have so good leisure and opportunity with her by day. And for a perpetual memory of the said feigned and dissimuled hypocrisy, and false revelations of the said Elizabeth, the said Edward Bocking, Richard Master, and john Diring a Monk in the said Monastery of Christ's Church aforesaid, made, writ, and caused to be written sundry Books both great and small, both Printed and written, concerning the particularities of the said false and feigned hypocrisy and revelations of the said Elizabeth, or the defence or great praise of the same, amongst the which, one Pamphlet, containing four and twenty leaves (penned I wot not by what doltish dreamer) Printed by Robert Redman, entitled, A marvelous work of late done at Court of street in Kent, and published (as is pretended) to the devout people of that time, for their spiritual consolation, was one, in the which was found the very first beginning to have been as aforesaid, so far as the premises tend any thing at all to the credit of the said Elizabeth Barton: but the rest amongst a number more, were found out by the great wisdom of the said late King HENRY, and his politic counsellors, for the better safeguard of the said King, and tranquillity of his Realm and Subjects, the subversion and destruction of the which, 
The mark which the Pope and Papists did, and do shoot at to overthrow.  was all that this feigned hypocrisy pretended, of the which I will yet rehearse a Pageant or two more, and make an end.  
There is further amongst the said false and feigned revelations (surmised by the said Elizabeth, and put in writing in divers Books, by the false conspiracy, means, and procurement of the said Edward Bocking, Richard Master, 
The Devil did often visit her.  john Dering, and other their complices) expressed, that the Devil should appear to the said Elizabeth in divers fashions, sometimes like a man wanton appareled, sometimes like a Bird deformed, and sometime otherwise: and that Mary Magdalene should often appear to the said Elizabeth, and reveal to her many revelations, and at one time, should deliver to her a Letter written in Heaven, 
The Angel which brought the writing to Pope Leo from Heaven, brought this to the holy Maid of Kent.  part whereof was limned with golden letters, where in deed the self-same Letters were written by the hand of a Monk of Saint Augustine's in Canterbury, named Hawkherst, and so approved and confessed.  
There was also written, and contained amongst the said false and feigned miracles and revelations, that when the King's highness was at Caleys, in the interview between his Majesty and the French King, and hearing Mass in the Church of our Lady at Caleys, that God was so displeased with the King's highness, that his grace saw not in the time of the Mass the blessed Sacrament in form of bread, 
Good subjects I warrant you.  for it was taken away from the Priest (being at Mass) by an Angel, and ministered to the said Elizabeth, being there present and invisible, and suddenly conveyed again, and rapt thence by the power of God into the said Nonnerie, 
The wonted guise of the Pope against such Princes as advance the Gospel of Christ.  where she is professed, with many other false feigned fables and tales, devised, conspired, and defended by the said Elizabeth, and her said accomplices, to the utter reproach and peril of destruction of the King's person, his honour, name, and fame, meaning thereby to bring his Majesty into a grudge, and evil opinion of his people, and so to 'cause a general insurrection, to the utter subversion of this noble Realm.  
But God, which holdeth the enemy of Man, and Prince of darkness, the Devil himself, and father of falsehood, in such compass, as he can not pass one hears breadth beyond his limits, checketh now the rain of these most wicked imaginations, in such sort, as they are quite overthrown in their own devices, maugre the Pope, and all their Popish comforters, and according to due desert, every offender punished, as the quality of their offence deserved: for every device was deciphered, the hypocrite and her comforters bewrayed, the deceived people fully satisfied, these dangerous deceivers worthily executed, and the Devil their master quite and clean confounded, and that triumphant King HENRY the eight, lived and reigned many years after in his regal Throne, with great conquest over his Enemies, and to the utter overthrow of the Pope himself, and all such false Dreamers, and died the Servant of GOD in fair age, when it pleased the Almighty to end his fatal file, in perfit memory, and quiet death, and left behind him, amongst other his famous Children, our dread and sovereign Lady Queen ELIZABETH, to tread down the Pope, and all his Papistical▪ and fantastical practices, and to rule and direct this her Realm, and her loving subjects thereof, in the right and true Religion of our saviour jesus Christ, with such quietness in government, and such defence from foreign foes, as no man living hath seen, nor any Chronicle recordeth the like, wherein I beseech the Lord long to continued her, to the glory of GOD, and overthrow of Antichrist.   

And now to the merry miracles of the holy Maid of Kent.  
BY protestation first I warn thee note,  
Some Papist Priest bewitched in the Pope,  
By cunning help did make this crafty coat  
To hide the troth, and had or was in hope,  
To have therefore the custody and gain  
Of some lewd Saint, to countervail his pain.  
And gain thou know'st will make the careless man  
To stretch a string, and countermand a truth,  
And Papists do, and have done what they can  
By Masking means, to bring this Realm to ruth.  
What lets them then to make or cell a lie,  
So they themselves have secret gain thereby?  
But yet I think he was a merry man,  
For every wonder breeds a pretty jest,  
Of which myself so plainly as I can  
Will show thee part, guess thou but at the rest:  
For tempted sore the Maiden saith she was,  
And Women weak must sometime yield alas.  

¶ The first Miracle. Candles were lighted without fire. 
Sainst Giles Chappel.   
THe Candle meant is even her tender heart  
Which Edward Bocking set on flaming fire,  
For he must play the ghostly father's part,  
And shrift was such, as they did both desire.  
The place was apt, they took their times by night.  
I think I have resolved this riddle right.   

¶ The second Miracle. women's breasts were moistened, which before were dry and wanted milk.  
The Lady which at Walsingham did stand,  
Had grace also to work the like effect: 
The Lady of Walsingham and the holy Maid had virtue alike.   
For in her time a thousand in this land.  
Did seek to her that sickness to correct,  
And seeking found, and had their full desire:  
By Pylgrisme, Priest, by Monk, or else by Friar.   

¶ The third Miracle. The sick were restored to perfect health.  
It followeth still to ratify the same,  
The breast hath milk, which else had still been dry,  
Such women than had greatly been to blame  
If they praised not their Pilgrimage pardie,  
The cause whereof was not to gather wealth,  
But for to have, which there they had, their health.   

¶ The fourth Miracle. The dead was restored to life.  
The pensive soul, which was full sad at home,  
And dead through care, by means of watching eye:  
Did by this cloak abroad, as Pilgrysme room,  
And found the mate, which in the heart did lie.  
And thus, the heart which was stark dead before,  
To life again this Maiden did restore.   

¶ The fifth and last Miracle. Finally, all good was done to those which were measured and vowed to her in Court of Street.  

The vow and measure made to her you see,  
Did never fail to find a perfect meed,  
For maid, or wife, or widow that it be,  
That comes to her, are certain for to speed:  
The well of life so mightily did spring,  
As they were sped in every kind of thing.   

If she were wife, her husband was not sad,  
That barren bed had brought him forth a child:  
The wanton wife could laugh with heart as glad,  
To see the man so willingly beguiled:  
The Widow and the Maid cannot mis●éeke,  
Since they do find the very thing they seek.   

And where before they served but for droyle,  
Hereby they find a much more better luck,  
They lay aside their labour and their toil,  
And sit full soft to give an infant suck:  
A thousand ways young women may do worse,  
Than change their toil, to be a merchants nurse.   

And thus, all good you see was fully done,  
To those were vowed and measured to her,  
The riddle is resolved, thou néedst not run  
A further course, nor once thy compass stir,  
An Oracle to find of more effect,  
For troth is troth, and void of all suspect.   
FINIS.    

THe reasons which lead me to this construction of the premises, are great, and many, which are evident to every man, that mindeth to see the same, for who so will bestow the labour to read the statute, made Anno 25. Henrici octavi, entitled, An act concerning the attainder of Elizabeth Barton and others, which under colour of Hypocrisy, dissimuled Sanctity, and false feigned Miracles, traitorously intend to destroy our sovereign Lord the King, and to deprive him of his Realm and dignity royal. Cap. 12. shall see such abominable practices done under pretence of sanctity, as were to much to be expressed here. And peradventure, such as will plainly lead him to further constructions, than here were comely to express: for surely (except the life of Saint Dominicke, which is in Legenda aurea, wherein is expressed both the cure and manner of curation of a young Nun, so beastly as would loathe any honest ear to hear) I did never hear any thing, that was more abominable, nor further repugned the laws of God and nature, than the life and practices of this abominable Nun, which for humanity sake I cease further to writ off, knowing that I am already tedious herein, as well to the Catholical Christian, as to the preposterous Papist.  
Thus have I passed over each thing promised in the contents of this Pamphlet, saving certain Letters invectives against the Pope, which now shall be performed by God's grace, although for the better introduction thereof, I am driven to enter commons with Pope Boniface, called for his virtue sake, the eight Nero. And thus it is.  
Pope Boniface was worthily called the eight Nero: of whom it is rightly said, he came in like a Fox, he reigned like a Lion, and died like a dog. For succeeding, or rather invading after Celestinus, he behaved himself so imperously, that he put down Princes, and excommunicated kings, such as did not take their confirmation at his hand. divers of his Cardinals he drove away for fear, some of them as Schismatics he deposed, and spoiled them of all their substance. Philip the French king he excommunicated, for not suffering his money to go out of the Realm, and therefore cursed both his and him, to the fourth generation. Albertus' the Emperor not once or twice, but thrice sought at his hands to be confirmed, and yet was rejected, neither could obtain, unless he would promise' to drive the French king out of his Realm. The factious discord in italy, between the Guelphs, and Gibellines, which the part of a good Bishop had been to extinct, 
A good consideration.  so little he helped to quench the smoke, that he of all other was chiefest firebrand to increase the flame: In so much, that upon ash weadensdaye, when Porchetus an Archbishop came and kneeled down before him to receive his Ashes, Pope Boniface looking upon him, and perceiving that he was one of the Gibellines part, cast his handful of Ashes in his eyes saying: Memento homo quòd Gibellinus es etc. That is, remember man that a Gebelline thou art, and to ashes thou shalt go. This Pope moreover ordained first the Jubilee in Rome, in the solemnizing whereof, the first day he showed himself in his Pontificalibus, and gave free remission of sins to as many as came to Rome out of all the parts of the world. The second day (being arrayed with imperial insig●es) he commanded a naked sword to be carried before him, and said with a loud voice, Ecce potestatem utriusque gladij: That is, lo here the power and authority of both the sword. etc.  
By this said Pope Boniface, diverse constitutions extravagants of his predecessors, were collected together, with many of his own newly added thereto, and so made the book called Sextus decretalium. etc. By whom also first sprang up pardons and indulgences from Rome.  
These things thus premised of Boniface the Pope, now will I come to the cause of the strife between him and the French King: concerning which matter, first I find in the history of Nicholas Trivet, that in the year of our Lord 13●1. the Bishop of Oppanaham, being accused for a conspiracy against the French King, was brought up to his Course, and so committed to prison. The Pope hearing this, sendeth word to the king by his Legate, to set him at liberty. The French king not daring to the contrary, looseth the Bishop: but when he had done, he discharged both the Bishop and the Legate, commanding them to avoid his realm. Whereupon Pope Boniface revoketh all the graces & privileges granted either by him or his predecessors before to the kingdom of France: also, not long after, thundereth out the sentence of his curse against him. And moreover he citeth all the prelate's, all divines, and lawyers both civil & common, to appear personally before him at Rome, at a certain day, which was the first of November. Against this citation, the king again provideth, and commandeth by straight proclamation, that no manner of person should export out of the realm of France, either gold or silver, or any other manner of ware or Merchandise, upon forfeiting all their goods, and their bodies at the king's pleasure: providing withal, that the ways and passages were so diligently kept, that none might pass unsearched. Over and beside that, the said French king did defeyte the Pope, in giving and bestowing prebends and benefices, and other ecclesiastical livings, otherways than stood with the Pope's profit. For the which cause, the Pope writeth to the foresaid king, in form and effect as followeth.  
Boniface, Bishop and servant to God's servants, to his well-beloved son Philip, by the grace of God King of France, greeting and Apostolical blessing.  
BOniface the servant of God's servants, etc. Fear God, & observe his commandments. We will thee to understand, that thou art subject to us, both in spiritual and temporal things, and that no gift of benefices or prebends belongeth unto thee: and if thou have the keeping of any being vacant, that thou reserve the profits of them to the successors: But if thou haste given any, we judge the gift to be void, and call back, how far soever thou haste gone forward. And whosoever believeth otherwise, we judge them Heretics.  
Unto which letter of the Pope, King Philip maketh answer again in manner and order as followeth, which is thus:  
Philip by the grace of God King of France, to Boniface not in deeds, behaving himself for Pope, little friendship or none. TO Boniface bearing himself for chief Bishop, little health or none.  
Let thy foolishness know, that in temporal things, we are subject to no man, & that the gifts of prebends, & many benefices, made, and to be made by us, were and shall be good, both in time past, and to come: And that we will defend manfully the possessors of the said benefices: and we think them that believe or think otherwise, fools and mad men.  
Given at Paris this Wednesdaye after Candlemas. Anno▪ 1301.  
¶ Thus much for France I have thought sufficient to express, although there are more to find, and common to every view. And now for Scotland, I will only set down an Oration made by a Scottish Bishop to the King of Scots, 373. years since, in these words.  
How be it sundry things presently occurreth, which affrayeth me to show such matters as are preiudial to the common wealth (yet most noble Prince) when I consider thy humanity, faith, & constancy, given to nothing more, than defence and wealth of thy lieges, I cannot cease for the action of common liberty, to show the sooth. For sithence the tyranny is intolerable, which is exercised by Kings or Princes descending of lineal succession to their kingly heritage: much more is the tyranny insufferable, when it is exercised on us by men of vile and obscure lineage. Therefore if the sundry and manifest wrongs done to us these many years by-gon, had come by the Pope's mind, they were to be suffered in some manner. But sithence limmers of vile & obscure lineage, which are promoted to benefices for their horrible vices, have not only interdicted our realm without any commission, but have spended in their corrupt vices, the money that they gathered in our country by the Pope's authority, for raising of armies against the Turks, I think their cursed avarice should have no further place amongst true people, specially amongst us, because they have our simplicities and meekness in conteption. Three years passed ye complained the injuries done by Cardinal Guallo, when he held your realm interdicted, and many of all your Prelates under cursing, because they would not answer him money to sustain his lusts. Moreover, this Guallo was so perilous a fountain of all iniquity and vice, that how be it he was sent to treat concord betwixt Englishmen and Scots, yet by his avarice he gave such occasion of battle, as both the realms (had not their hatred been the more hastily pacify 〈◊〉 invaded each other to their utter destruction. And sith 〈◊〉 these things be apparent, what needeth them to be remembered, to your displeasure? Moreover, after we were exonerate of Guallo, came in his place another Legate, of no better life but rather worse: For when he had gotten large money for redemption of prisoners, and raising of new armies against the Turks, he spendeth it all in his insolence, and feigned that it was stolen by thieves and briggens. Therefore sithence we have experience of so many wicked and heavy damagies done to us, by these two Legates afore rehearsed, we shall be reputed miscreant fools to admit the third. For it is not to be believed, that this new Legate shall be of better conditions than his fellows were before. And if any man shall demand me what is to be done in this matter, I say, neither this Legate, nor yet any other Legate in time coming, should be received within this realm, because the same is heriot and wasted of money by their continual exactions. If any of you have superfluous money, you may rather dispose it to poor folk▪ than to such corrupted use of vicious Legates. Finally, these words are so apprised by the counsel, that this Legate was not admitted, to come within the realm of Scotland.  
King Alexander the third would not receive the Legate of Pope Clement the fourth within his realm, but commanded to show his message on the borders. He would not receive certain statutes made by him in his voyage, right profitable for the governance of the Scots, to whom king Alexander answered, The Scots would not receive any statutes but such as were commanded by the general counsel. For ay the more precepts said he be given, the more transgressors be found. Anno. 1271.  
Thus in what estimation the Scots (this long ago) held the Pope and his Legates, this short Oration sufficiently showeth. And now of England.  
IN the xxix year of the reign of King Edward the first, in a certain declaration made against Pope Boniface the eight, by a singular learned man, these words amongst other were uttered. I propound also (saith he) that the said Boniface is wrapped in infinite manifest heinous sins: his mouth is full of cursing: his feet and steps are swift to shed blood: he utterly teareth in pieces the Churches which he aught to cherish, wasting wickedly the goods of the poor, and making much of wicked men that give him rewards, persecuting the righteous, and among the people, not gathering, but scattering, bringing in new sects of destruction that have not been heard of, blaspheming the way of truth, and by robbery, thinking himself equal to the Lord jesus Christ, which is blessed for ever. And being most covetous, thirsteth for gold, coveteth gold, and by some devise, getteth gold of every people, and utterly not regarding the worshipping of God, with feigned words, sometime by flattering, sometimes by threatening, sometimes by false teaching, and all to get money withal, he maketh merchandise of us all, envying all things but his own, loving no man, nourishing war, persecuting and hating the peace of his Subjects. He is rooted in all unspeakable sins, a contrary and strife against all the ways and doctrines of the Lord. He is truly the abomination of the people, which Daniel the Lord's Prophet described. Therefore I answer, that laws, weapons, and all the Elements aught to arise against him, which thus overthroweth the state of the Church, for whose sins, God plagueth the whole world. And finally, nothing remaineth to him being so unsatiable, to satisfy him withal, but only the unsatiable mouth of Hell, and the fire which cannot be quenched, continuing for ever.  
And thus (gentle Reader) saying as Pasquillus said: 
Roma vale, vidi, satis est vidisse: revertar.  
Quum leno, aut meretrix, scurra. cinoedus ero.   
Which may be thus Englished: 
O Rome farewell, the sights I see suffice: I'll back again.  
But when I will be bawd, or whore, or scold, thine am I then.   
I take my leave of thee, and of all these ancient matters, and pray thee to hold the same opinion of Rome, which Friar Mantuan, a Poet of later time held, and properly uttered in these two verses following, viz. 
Si quid Roma dabit, nugas dabit, accipit aurum,  
Verba dat. Heu Romae nunc sola pecunia regnat.   
In English thus: 
If Rome yield aught, they are but toys, she taketh glistering gold  
For words: alas, Rome now by coin, her royal reign doth hold   
And amongst those gifts of Rome, I will for thy farewell yield thee one more of the Pope's benefits, which perchance may pleasure thee, if thou never use it. It is forsooth a medicine to staunch blood by words. And I will tell thee how thou shalt come best cheap by it: but first to the words, which are these: L●ngius miles perforavit Lancea ✚ latus Christi, & continuo ✚ exivit sanguu redemptionis ✚ et aqua baptismatis ✚ In nomine Domini cessat sanguu iste ✚ In nomine spiritus sancti amen ✚ and after say S. Ihons' Gospel: In principis erat verbum, & verbum erat apud Deum, & Deus erat verbum etc.: and this will suffice, so thou do it in order, wherein I will tell thee thy readiest & best cheap way, because I see thou art affected.  
Turn back again to the place in this book, where the Pope's wares are deciphered, and under the number of 10. thou shalt find an. Agnus Dei which is hollow, that must be bought (get it as good cheap as thou canst, for I will have nothing for my counsel) then must thou get written in fine parchment or paper by the hand of some devout religious man, the Gospel of S. john, and the charm aforesaid, but take heed that he be well contented for his labour, or else it availeth not. This writing must he put into the Agnus Dei, and close it up again, and wear it about thy ne●ke by a string of purple or crimson silk: and so soon as thy nose bleedeth, clap it to the Gospel, and then if it bleed, trust me no more. Vale.   

Conclusio.  
We see the bird full brave abroad, and free from every ill,  
Is brought to bain through Fowler's fraud by sweet ●●co●ding quill:  
The honey harlots sugared speech so snares the mind of man,  
As wisest wits, in wantoness web, is tangled now and than.  
but beaten fish can safely swim, and by a piercing look  
Foresee the fraud of fisher's ●rie, and shun both bait & hook.  
So he that stirs his beaten ba●ke, by compass, card, and skill,  
At last obtains his wished port, & holds himself harmless stil.  
No fish nor fowl by craft nor skill, nor youth by female frauds  
Have been deceived, as all the world hath been by Romish gauds.  
An apple or an egg, may call a child to Butcher's bowl,  
The Pope by baggage, beads, and bulls, hath bitten many a soul,  
His blyssyngs e●st have made us blithe, who hath not feared his curse,  
His buzzing bees have bleared our eyes, whiles falsehood filled their purse.  
What Devil bewitched worldly wits, that none estate could scape,  
But gave their goods (as if it were) for mowing of an Ape.  
Nay worse, for happy had we been, if none but coin were lost:  
We left our God and followed Baal, & bought the Devil with cost.  
Shake off therefore this costly course, and bea●en now beware,  
Of fisher, fouler, fox or Devil, the Pope hath craftiest snare.  
Foresee therefore in time, his Cha●ibdes and his Scill,  
The compass of the word of God avoids the dangers still:  
And brings thy beaten bark, from storms to port in perf●●e test,  
Where through the blood of jesus Christ, his saints for ay are blest.  
To which, when that our noble Q. hath lived the age of No●  
And beaten & quite conquered Baal: God sand hi● soul with joy.  
And grant each subject still to see, that under Chris●i● earth,  
For England is no supreme head, but Queen Elizab●th.  
●end loyalty and love in all, confounded her foes, and ●●en  
●hall Babylon be overthrown: which gra●●● o God. Amen.  
FINIS.  
B.G.   

Alia Conclusio.  
THe wandering wight that succour seeks in dangers deep distress,  
As Hecuba when greedy greeks did ransacked Troy possess,  
Is fain to try such foreign friends, as league of former love  
Yields cause to trust, but fortune lends, to glad, & spoils to prove,  
For in the end young Polidore, King Priam's son was slain  
By father's friend, woe worth therefore the love that looks for gain.  
Then England seek thy Prince t'obey, and ask no foreign aid,  
Shake off in time the shavelings sway, whom truth hath now bewrayed,  
The Qu. by nature, law, & right, upholds her royal crown,  
Whose grace & mercy mixed with might, hath won so large renown  
That subjects true do deem them sure, that foes are forced to quake,  
Change Bulls for bliss, from doctrine pure, run not to Lerna lake.  
FINIS.  
qd B.G.   

Certain of the Pope's Merchandise lately sent over into England.  

1  
Superlatare  
2  
3  
4  
4  
5  
Bulla  
6  
Bavarie granum benedictum.  
7  
8  
9  
9  
10  
10  
11  
POSITUS IN MEDIO O VO ME VERTARNESCIO  
SAINT NICHOLAUS  
CRISTESES M●●●●ROPITIVS  
MARIA SIS MIHI PROPITIA  
12  
13  
14  
15  
INNO CENTIUS pp. 1111  
15  
SPASPE