THE Woeful cry of Rome.  
Containing a defiance to popery. With Thomas Bells second challenge to all favourites of that Romish faction.  
Succinctly comprehending much variety of matter, full of honest recreation, and very profitable and expedient for all sorts of people: but especially for all simply seduced Papists.  
Go out of her my people, that ye be not partakers of her sins, and that ye receive not of her plagues.  Apocal. 18.4. 
LONDON. Printed by T.C. for William Welby, and are to be sold at his shop in Paul's Churchyard, at the sign of the Grayhound. 1605.   


Academiae Cantabrigiensis Liber.    

TO THE RIGHT Honourable my very good Lord, Thomas, the Lord of Ellesmere, Lord high Chancellor of England.  
SAint Paul, that chosen Vessel of God, (Right Honourable) made a base reckoning of all other things in the world, in respect of the knowledge of our Lord jesus Christ. 
Philip. 3.8.  This knowledge was so dear to the Princely Prophet David: that he desired to be but a doorkeeper in God's house, rather than to dwell in the goodly Palaces of great Parsonages: esteeming one day better in God's Church, than a thousand otherwhere. 
Psal. 84. vers. 10.  This knowledge yielded so sweet a savour in the nosethrels of holy Moses: that he chose rather to be the child of God, then to be called the son of King Phoraohs' daughter. 
Heb. 11. vers. 24. Pro. 1.7. Eccles. 12.13.  This knowledge was to the wisest King so precious: that he reputed it not only the beginning of wisdom, but even the final end which he aimed at: with the love of which knowledge he was so ravished: (Oh most excellent knowledge,) that having in his own free election what he would receive at God's hands: he desireth neither long life, (which the greater part of people thirst after) nor riches (which are the greatest joys of all covetous worldlings:) nor yet the death of his enemies, (which the dancing damosel preferred before a Kingdom) 
1. Reg. 3. verse. 59.11.12. Matt. 14.8.  but he humbly asked an understanding heart, that he might discern between good and evil, and judge aright God's people committed to his charge: a most wise and holy request. 
King Solomon the wise.  This petition pleased God so well, that he gave the King a wise and understanding heart, so that there was never any either before or after him, comparable or like unto him.  
And no marvel, that the true Children of God, desire the true knowledge of God, before all other things. For as our Saviour himself teacheth us, this knowledge is life eternal, the joy of all joys. But (my good Lord) it may here be demanded, how this most excellent knowledge can be attained? 
joh. 17.3. 1. Cor. 2.9.  To which I answer, even by diligent reading of the holy Scriptures▪ For Saint Paul, writing unto Timothy, commendeth his knowledge in the holy Scriptures, which he had attained of a child, and he yieldeth this reason thereof: because forsooth, (saith the Apostle,) the Scriptures are able to make him wise unto salvation. 
2. Tim. 3. vers. 15.  Is this possible? is it so indeed? even so doubtless, God's Spirit cannot lie. How then cometh it to pass, that the late Bishops of Rome, (now Cat' e'xochen called Popes,) do this day suppress the light of the Gospel, and forbid the Lay-people to read the holy Scriptures in their vulgar language? How chanceth it, that none may read any Commentaries upon the old and new Testament, nor any other books compiled for the furtherance of man's knowledge in that behalf? unless either the said books & Commentaries, be composed by professed papists: or the readers being the Pope's sworn vassals, have his dispensation and licence so to do?  
This (my good Lord,) is the reason, that cannot in truth be denied. They that do evil hate the light, fearing that it should reprove their naughty deeds. 
john 3.20.  And for this end is it, that the Pope can not endure the manifestation of God's word, which is a lantern unto our feet, & a bright shining light unto our souls, directing us the pathway to heaven. 
Psal. 119.105. 2 pet. 1.19. Ioh 5 39 Rom. 10.13.  For this light, if the pope did not smother it under the ashes, and violently keep it under a bushel: would in short time so enlighten the hearts of all well disposed people, that all the world would detest the Pope, all popish superstition, heresies, and blasphemies, and all his bloody, tyrannical, and plain antichristian dealing.  
In regard hereof, (most honourable Baron) and most worthy, zealous, christian, upright, and religious Magistrate,) because it is not enough for a Christian to know God himself, but he must withal, heartily wish and effectually procure, (so much as lieth in him,) that others may also know and worship the everliving God with him: 
Leu. 19.18. Ma● 19.19. Gal. 5.14. Rom. 12.20 ●●●oh. 3.16. Luke 3.11.  I have employed my study, diligence, care, and industry, to deliver a very compendious enchiridion to all simple seduced Papists, & to other thankful Readers, wherein they may behold as clearly as the noonday, the original of popish falsely pretended Primacy: the means by which the Bishops of Rome, aspired thereunto: the royal titles and power plain divine, ascribed to the Popes: the lives, manners, and conversation of Popes: the rotten foundations upon which and by which, Popery is builded and underpropped: the original and sundry grounds of Popish Purgatory: the vanity and uncertainty of Popish Succession: the popish execrable Excommunications, Superstitions, Adorations, and many other matters of great moment. By the due and serious consideration whereof the indifferent Reader, cannot but behold the abomination of late Romish Religion: and consequently loath, detest, and utterly renounce the same for ever.  
The work such as it is, I have dedicated unto your Honour, for two special causes. First, to intimate to the world, my inward conceived comfort, joy, and solace, (which either is, or at least ought to be, common to myself, with all other honest and true hearted English Subjects,) of your Lordship's most honourable, zealous, christian, conscionable, upright, painful, and religious care, vigillancie, & holy constant endeavours, under God, and his most excellent Majesty: both for the indifferency of justice extended at all persons, aswell to the poor as to the rich, which is not the usual practice of many Magistrates, alas for the pity,) and also generally for the common good and peaceable government of this Kingdom. 
Leu. 19.15. Exod. 23.2. Deut. 16. ver. 19.20. Esa. 5.23.   
Secondly, to give at the least some small signification of a thankful mind, (where power is wanting,) for your Lordship's most honourable, yea, unspeakable favours towards me from time to time: even such and so great, as without which, I could not this day breath upon earth: & much less make use of my small talon, (Quod sentio quam sit exiguum,) for the common good of others. The Almighty give your Lordship, many, long, joyful and happy years, with much increase of virtue, holy zeal, and true honour in this life, and with life eternal in the world to come. Amen.  
From my Study, this first of April. 1605. Your Lordship's most humble and bounden: T. Bell.   

Thomas Bells defiance to Popery, with a second challenge.  

CHAP. I. Of the original of Popish Primacy.  
I Have proved at large elsewhere, 
In my survey of Popery.  how Popery crept into the Curch by piece-meal, and how she received her daily increments: Now it shall be sufficient, to touch succinctly and plainly, when & by what means, Rom● became the head of all Churches: the truth therefore of this point, is this; viz. That for the space of six hundred and six years after Christ, the Bishops of Rome lived in all dutiful obedience unto the Emperors, neither was the Church of Rome the head of all other Churches, but one of the three patriarchal seats, whereof mention is made in the first famous council of Nice, 
Tres sedes patriarchales; Romana, Alexandrina, Antioch●na.  which was called by the worthy Emperor Constantinus, surnamed the great. Two things I have to prove, for the clearing of this question, the one, the subjection of the Bishops of Rome, in Anno, 606. unto the Emperor. The other of the supremacy of the Church of Rome after that time.  
Concerning the former, most impudent and intolerable is the Pope's insolency, when he exalteth himself above kings and Emperors, threatening them that he can depose them from their sceptres & regalities, & dispossess them of their Empires and dominions. For Gregory, 
Gregor. libro. 2. epist. 61. chap. 100  surnamed the great, a very famous Bishop of Rome, when he was appointed by the Emperor Mauritius, to publish a certain law, sent him from the said Emperor; did not refuse to accomplish the emperors designment, but very dutifully and loyally acknowledged himself to be the emperors subject, and of duty bound to execute his command therein; albeit he deemed the law to be in some part thereof, disagreeable to God's holy wil These are the Bishops own words; Ego quidem iussioni subiectus, eundem legem per diversas terrarum partes transmittifeci; & quia lex ipsa omnipotenti deo minime concrodat, ecce per suggestionis meae paginam, serenissimis dominis nunciavi: utrobique ergo quae debui exolui, qui & imperatori obedientiam praebui, & pro deo quod sensi minime tacui. Englished thus. I subject to your commandment, have caused the same law to be sent through divers parts of the land; and because the law is not agreeable to God's holy will, behold▪ I have intimated so much unto your majesty by my Epistle: I have therefore discharged my duty in both respects; as who have yielded my obedience to the Emperor, & have concealed what I thought in God's behalf. These are the words of the good Bishop of Rome▪ for that Church was in good case & order, in his time & age, out of whose discourse I note, first, that Pope Gregory, & S. Gregory (as the Papists term him) as famous & as learned a man, as ever was Bishop of Rome, acknowledgeth the Emperor to be his Lord and Sovereign. Secondly, that he confesseth himself to be the emperors subject. Thirdly, that he freely and willingly granteth, that he oweth faithful and loyal obedience to the Emperor; 
Mark this, o Papist.  for which duty, he durst not but publish the emperors law, though in some part against God's will, as he deemed it; and that, lest he should have been guilty of disloyalty towards his Prince and Sovereign.  
Touching the latter, the cruel tyrant Phocas (who ravished many godly matrons, & murdered the emperor Mau●ritius with his three sons, Theodosius, Teberius, and Constantinus) decreed that the Roman seat should be the head of all churches. This to be so, I have proved else where at large, 
In my survey of Popery.  out of many famous Chronographers, viz. Sigebertus, Platina, Palmerius, Bergomensis, Polidorus, Marianus, Scotus, Martinus, Polonus. Here it shall be enough, to add the testimony of Rhegino a famous popish Abbot. These are his words; 
Rhegin. Anno. 628.  Hic obtinuit apud Phocam principem, ut sedes romana caput esset omnium ecclesiarum. He obtained, (he speaketh of Bonifacius the Bishop of Rome) of the Emperor Phocas, that the Church of Rome should be the head of all Churches.  
Hermannus Contractus, an other famous Chronographer, hath these express words; 
Herm. Contr. Anno. 600,  Hoc tempore Phocas Romanam ecclesiam omnium ecclesiarum caput esse constituit. Englished thus. At this time Phocas decreed the Church of Rome, to be the head of all other Churches.  
So then, Gregory the good Bishop of Rome, died in the second year of Phocas his Empire, about which time Mauritiu● the Emperor was murdered, & five years after that Rome was made the head of all Churches. That is to say, 607. years after Christ's sacred birth, and most holy advent. johannes Nanclerus a late writer of high esteem with all papists, and consequently of great force against them, hath these words; 
Nauclerus. in Ebronic. pag. 629.  Phocas pontificis suasione, publica ac ad universum orbemdimissa sanctione constituit, ut romanae ecclesiae romanoque pontifici omnes orbis ecclesiae obedirent, quod retroactis temporibus non ad unguem seruabatur, maxim a graecis. Englished thus. Phocas by the persuasion of Boniface the third, than Bishop of Rome, made a public constitution, & sent it through out the whole world; in which he decreed, that all churches in the world should obey the church and Bishop of Rome: which thing was not exactly observed in former time, especially of the greeks. Thus writeth this famous popish Cronographer, whose testimony is able to confound all papists, & popish falsely challenged primacy. For first, pope Boniface was made bishop of Rome, but Anno. 607. so that Rome was 606. years without her now, challenged primacy. Secondly, the fathers of the great church, S. Epiphanius, S. Chrisostome, S. Bassil, S▪ Gregory Nazianzen, and the rest, did not yield so much to the Church of Rome, as to admit it for the chief patriarchal seat. To this testimony of this great Papist, it is not amiss to adjoin the flat and humble confession of the jesuitical Cardinal Bellarmine; who confesseth roundly and peremptorily, 
Bellarmine, Lib. 1. de con●cilij● Cap 19 Tom. 1.  that the pope's would never come in person to the counsels in the East-church, because the Emperor would ever sit in the highest place; although the Pope himself had been there present, in his Pontificalibus. Out of whose grant three things are cleared; First, that the highest place in general counsels, was in old time reserved to the Emperor. Secondly, that our holy father (such is his humility) could not endure the emperors superiority over him, as the good Bishop Gregory did in his time. Thirdly, that the Greek Church did never acknowledge the Pope's usurped primacy. Alas, alas, how hath the late Romish Church bewitched us?   

CHAP. II. Of the way and means, by which the Popes attained their usurped primacy.  

In the downfall of Popery.  OF the steps of the ladder, by which the Bishops of Rome did climb up unto their Lordly primacy, I have elsewhere discoursed at large. Now I deem it enough to insinuate in brief, the general means of the accomplishment thereof.  
That Romish pontificality, and pomp of popery, came up first by beggarly Canonists, who to advance themselves, flattered the Pope, & gave him more than princely and royal titles: the pope's own dear Doctor a Spanish Friar, professor of Theology in the famous University of Salmantica, Franciscus a Victoria, a witness that cannot but carry credit on his back, telleth us roundly without blushing▪ who after he hath rehearsed many Lordly titles, and more than royal power ascribed to the Pope, addeth these express words: 
Victor. de potest. Eccles. relect. 1. sect 6. Pra●. 39  Sed glossatores juris hoc dominium dederunt Papae, cum ipsi essent pauperes rebus & doctrina. Englished thus. But the Glossers and Interpreters of the Pope's law, gave this dominion (and these royal titles) unto the Pope, themselves being blind Bayards, and beggarly fellows.  
Thus writeth the Pope's learned Doctor, and religious Friar, by whose verdict it is most apparent to the world, that poverty and ignorance (two gallant Romish courtiers,) were the beginning of all royal Pope-dom. And no marvel: for by reason of their poverty, they flattered and sought to please the Pope; and by reason of their ignorance, they desperately published many things which they did not understand.  
The usual practice of Papists in their Commentaries, Books, and Glosses, hath been such & so intolerable in wresting the holy Scriptures: as their own dear brethren and great Doctors, can not for shame deny or conceal the same. Polidorus Virgilius a famous papist, hath these words: Non secus isti iurisconsulti aliquoties detorquent sacras literas quò volunt, ac sutores sordidas solent dentibus extendere pelles. Englished thus. These (popish) Legists and Canonists, do now and then so wrest and writhe the holy Scriptures, to that sense which themselves like best, even as Cobblers do gnaw with their teeth, and stretch out their filthy skins.  
1 Out of these words, I observe first, that this Polidore, was a great Papist himself, and consequently, that his testimony must needs be of great force against the Papists.  
Secondly, that he speaketh not of the meanest and worst sort of Papists, but even of their best & renowned Doctors: viz. of Hostiensis their grand and famous Doctor.  
Thirdly, that their mangling and wresting of the holy Scriptures is most intolerable, & that without the same they cannot possibly maintain their wicked doctrine.  
This is that which Doctor Fisher, the late bishop of Rochester hath freely confessed, in his answer to the Articles of M. Luther, which he could not in truth withstand, or gainsay. These are his express words: 
Roffensis art. 37. advers. Luther. pa. 11.  Contendentibus itaque nobiscum haereticis, nos alio subsidio nostram oportet tueri causam quam scriptura sacrae. Englished thus. Therefore, when Heretics contend with us, we must defend our cause by other means, then by the holy Scripture. These are the very express words (I neither add any thing, nor take any thing away) of their own famous popish bishop, of their own holy Saint, of their glorious martyr, a learned man in deed: who laboured with might and main, for the pope's usurped sovereignty, and defended the same in the best manner he was able, and to the uttermost of his skill. And yet for all that, he hath bolted out unawares, & against his will, (such is the force of truth, which must needs in time prevail) so much in plain terms, as is sufficient to overthrow all popery for ever; and to cause all people that have any care of their salvation, to renounce the pope & his abominable doctrine, to their lives end. For our popish bishop being put to his best trump, telleth us plainly, and without all dissimulation, (his mouth being now opened by him, who caused Balaams' Ass to speak,) that they must not (because forsooth they cannot,) defend and maintain their popery by the authority of the Scripture, but by some other way and means: 
Mark well for Christ's sake.  Viz. by man's forged inventions, and popish unwritten vanities, which they term the Church's Traditions.  
Now gentle Reader, how can any papist, (who is not given up in Reprobum sensum, for his just deserts) read such testimonies against popery, freely confessed and plainly published to the world, and that by the pens of most learned and renowned papists: even while they bestir themselves busily, to defend their pope and his popish doctrine; & for all that continue papists still, and be carried away headlong into perdition: believing & obeying that doctrine, which (as themselves confess▪) cannot be defended by the holy Scripture. Methinks, they should be ashamed, to hold and believe that doctrine: in defence whereof, they can yield no better reason. Alas, alas, how hath the late Romish Church seduced us?   

CHAP. III. Of kissing the Pope's feet.  
TOuching the kissing of the Pope's feet, the truth is this, that some Christian kings and Emperors upon a blind zeal not grounded in knowledge, did humble themselves to the Bishops of Rome, and did yield up their sovereign rights unto them, and thereby opened the window to all Antichristian tyranny. For in short time after, the Romish bishops became so Lordly and insolent, that they took roundly upon them to dispose the Emperors, to translate their Empires, & to dispose at their own pleasures, of their royal sceptres & regalties. Yea, to be reverenced, honoured, and adored as Gods, & for that end must all faithful Christians kiss the Pope's feet. Here for the better credit of mine assertion, I will put down the flat testimony of their Saint, Antoninus, their religious Friar, who was sometime the archbishop of Florence. These are his express words: Nulli ergo angelo commissa iurisdictio, & cura totius orbis: sed papae totius mundi iurisdictio & cura commissa est, cum solum ut nomine mundi importatur terza, sed etiam ut nomine mundi importatur caelum; que super calum & terram jurisdictione accepit. 
Antonin. part. 3. tit. 22. cap. 5 §. 1. ●4.  Sequitur; unde papae recipit a fidelibus adorationes, prostrationes, & oscula pedum, quod non permisit angelus a johann evangelista sibi fieri. Englished thus. Therefore the jurisdiction and charge of the whole world, is committed to none of the Angels: but the jurisdiction and care of the whole world, is committed to the Pope, not only, as the name of the world doth import the earth, but even as it doth also signify Heaven: because he hath received jurisdiction both over Heaven and Earth. Wherefore the Pope receiveth of the faithful, adorations, prostrations, and the kissing of his feet; which thing, the Angel would not suffer john the Evangelist to do unto him. Thus writeth this popish Doctor. For the better understanding of whose discourse, I note;  
First, that this Antoninus was not a bare papist, but a man of great authority and high esteem among the papists; Viz. a canonised Saint, a religious Friar, a Dominican, and a most reverend Archbishop: and consequently, that whatsoever he hath delivered either touching the pope or popery, must needs be of good credit and great force against the papists. Secondly, that the pope's power and authority doth far exceed the power of Angels. Thirdly, that the pope hath jurisdiction not only over the earth, but also over heaven itself. Fourthly, that by the reason of this exceeding and surpassing power, the pope doth admit and receive that homage, which the Angel refused and prohibited S. john to do unto him. Alas, alas, how hath the late Romish Church deceived us?   

CHAP. FOUR Of power ascribed to the pope.  

The first Paragraph, of his power in general.  
CHristus per passionem suam meruit iudiciariam potestatem super omnem creaturam. unde ipse resurgens ait, data est mihi omnis potestas in Caelo & in terra. Cum autem vicarius Christi sit papa, nullus potest seipsum subtrahere ab obedientia eius de iure: sicut nullus de iure potest se subtrahere ab obedientia Dei, & sicut recepit Christus a patre ducatum & sceptrum ecclesiae gentium ex Israel egrediens super omnem principatum & potestatem, & super omne quodcumque est, ut ei genua cuncta curuentur, sic ipse Petro & successoribus eius plenissimam potestatem commisit. Englished thus. Christ merited by his passion iudiciare power over all creatures, wherefore when he arose from death, he said; all power is given me in heaven and on earth. Now seeing the Pope is Christ's Vicar, none can lawfully withdraw their obedience from him; no more than they may withdraw their obedience from God himself. For as Christ received the Dukedom and Sceptre of the Church, over all principate and power, and over all whatsoever else hath being, that all knees do bow unto him: even so did he commit most full and large power unto Peter and his Successors, (the Bishops & pope's of Rome). Thus writeth Antoninus, 
Antonin. part. 3. tit. 22. cap. 5. §. 8. & eius. cap. 7. in fine.  that holy Archbishop and religious Friar.  
Augustinus de Ancona, an other religious Friar, in that book which he dedicated to pope john, the twelft of that name, singeth the same song with Antoninus his popish brother. These are his words; 
August. de Anc. in summa pag. 152.  (papa) tanquam vicarius dei filii coelestis imperatoris, jurisdictionem habet universalem super omnia Regna & Imperia. Englished thus. The Pope as he is the Vicar of the son of God, the heavenly Emperor, hath universal jurisdiction over all Kingdoms and Empires.  
Gerson, a famous papist, who was sometime chancellor of Paris, maketh rehearsal of intolerable titles, & power more than royal ascribed to the pope, and derideth the same: 
Gerson de potest. eccles. consid. 12. Part. 3.  Sicut non est potestas nisi a Deo, sic nec aliqua temporalis vel ecclesiastica, imperialis vel regalls, nisi a papa: in cuius foemore scripsit Christus, Rex regum, dominus dominantium: de cuius potestate disputare, instar sacrilegij est; cui neque quisquam dicere potest, cur ita facit? Englished thus. Like as there is no power but of God, so is there neither any Temporal nor Ecclesiastical, neither imperial nor regal, but of the Pope: in whose thigh Christ hath written the King of kings, & Lord of Lords: of whose power to dispute is as mere Sacrilege: to whom none may say, why dost thou so?  
The pope himself, from his own pen, Gregory the ninth, delivereth us this doctrine: 
Gregor. 9 libr. 1. decr. tit. 33· chap. 6.  Ad firmamentum caeli hoc est, universalis ecclesiae, fecit Deus duo magna luminaria, id est duas instituit dignitates, quae sunt pontificalis authoritas, & regalis potestas. Sequitur; ut quanta est inter solemn & lunam, tanta inter pontifices & reges differentia cognoscatur. Englished thus. To the Firmaments of of heaven, that is of the universal Church, God made two lights, pontifical authority, and power royal: that we may know, there is as much difference between Popes and Kings, as there is between the Sun and the Moon.  
The Gloss setteth down precisely, how far a King is inferior to a pope, that is to every Bishop of Rome, in these words: 
Glossa ubi supra.  Restat ut pontificalis dignitas, quadragesies septies sit maior regali dignitate. Englished thus. It remaineth, that the dignity of the pope be forty times seven times greater, than is the power of the King. Where the Reader must seriously observe with me, that this Gregory. being himself one of the Bishops of Rome (who now adays are called pope's (Cat'exochen) lived 1227. years after Christ, A.D. 1227 and had either forgotten, or never once learned, that the good bishop Gregory the first, acknowledged himself to be the emperors subject, and yielded all loyal obedience unto him. The popish Canons do so plainly ascribe, divine titles to the pope, that none without blusing can possibly deny the same. For, in the pope's own decretals, I find these express words: 
Super cap. 1.  Sic (papa) dicitur habere coeleste arbitrium, & ideo etiam naturam rerum immutat, substantiam unius rei applicando alij: & de nihilo potest aliquid facere. Englished thus. So the pope is said to have celestial arbitrement, and therefore doth he alter the nature of things, by applying the substantial parts of one thing to another: and he can make of nothing, something. 
Glos.. lib. 1. Decretal. tit. 7. cap. 3.  Thus do the papists write of their pope, & he is well pleased therewith. For without his good pleasure and liking, such doctrine & glosses could not be currant in the Church of Rome. Yea, the Expositors do gather their sense, even out of the bowels of the text: and this collections are as authentical, as is the text itself.  
Pope Nicholas, as Gratianus telleth us, was of the same mind, and in effect taught the same Doctrine. These are his express words: 
Gratian dist. 22. can. omnes.  Christus beato Petro aeternae vitae clavigero terreni simul & coelestis imperij iura commisit. Englished thus. Christ committed to S. Peter, who beareth the keys of eternal life, the right both of earthly and heavenly empire. Where the gloss ascribeth the same power to the pope, in these words: 
Gloss. ibid.  Argumentum quod papa habet utrunque gladium, & spirtivalem & temporalem. Englished thus. This is an argument, that the pope, hath both the swords, aswell the spiritual as the temporal, And in the marginal note, the Reader may find these express words: Papa habens utrumque gladium, transtulit imperia. Englished thus. The pope having both swords, translated the Empire. A.D. 1294 
Appendix fulden●is, apud Ma●t. Polon.  To conclude, pope Boniface the eight, made a flat Constitution and Decree: in which he affirmed arrogantly, that himself was both Spiritual and Temporal Lord, of the whole world.   

The second Paragraph, of power ascribed to the pope in special.  
BArtholomaeus Fumus, a famous Summist, affirmeth boldly and resolutely, the pope's power to be so exding great, that he is able with his word to deliver out of purgatory, all the souls that are boiling there in fire. These are his words: 
Fumus de Papa, Par. 11.  Papa potest liberare omnes animus purgatorij, etiam si plures essent, si quis pro eis faceret quod iuberet: peccaret tamen indiscretè consedendo. Englished thus. The pope could set at liberty all the souls in purgatory, though never so many, if any would do that for them, which he appointeth to be done: marry, he should sin by his undiscreet pardoning.  
Silvester prieras, a learned & famous popish Canonist, sometime Magister sacripalatij, hath these words; 
S●lu. deindulg.  Sicut potest (papa) liberare a poena peccatorum debita in hoc mundo omnes qui sunt in mundo, si faciant quod mandat, etiansi essent millies plores quam sunt: ita liberare potest omnes, qui sunt in purgatorio, si quis pro eis faciat quodiubet. Englished thus. As the pope can deliver all that are in this world, from pain due for sin in this world: if they do that which he appointeth, though they were many thousands more than they be, even so can he deliver all that are in purgatory, if any do that for them which he commandeth.  
Viguerius a famous popish Friar Dominican, Doctor and professor of Thealogie, proceedeth somewhat further than Silvester, and Fumus: avouching it to be neither inconvenient, nor against God's justice.  
These are his express words; 
Viguerius de sacram, ordin. in fine.  Nec est inconueniens, quod papa posset purgatorium ●●●cuare. Non enim per hoc aliquid detraheretur divinae justitiae. Englished thus. Neither is it convenient, that the pope can harrow hell; for that doth nothing derogate from the justice of God.  
Aquinas the popish angelical Doctor, (whose Doctrine no papist may reject, because sundry pope's have confirmed the same for authentical,) hath these words: 
Aquinas in suplem. 9.25. ar. 1.  Christus poterat relaxare, ergo et Paulus potuit, ergo et papa potest, qui non est minoris potestatis in ecclesia, quam paulus fuit. Englished thus. Christ could pardon, therefore Paul could also pardon, and therefore the pope can likewise pardon: as who hath no less power & authority in the Church then Paul himself had. So then, the pope can do as much as Christ, if we believe popish Doctors, and Doctrine. He can make the deaf to hear, the dumb to speak, the lame to walk, the blind to see, and the dead to arise to life again, which I must first see, ere I can believe it: howsoever Aquinas with his fellow Friars, do write in that behalf, and doubtless, this Doctrine and this supereminent power ascribed to the pope, is plain diabolical and mere Antichristian. Alas, alas, how hath the late Romish Church seduced us.    

CHAP. V. Of the quality and condition of the Pope's pardons, together with the antiquity thereof.  

The first Section of the quality of popish pardons.  
SIluester Prieras hath these words: 
Silvester de indulgentiam 33.  qui plenariam indulgentiam rite assecutus est si eo instanti moreretur, evolaret statim in caelum. Englished thus. He that hath lawfully gotten a plenary pardon, if that man should die at that instant, he should incontinently go 〈…〉 Aquinas, Fumus, Viguerius, Antoninus, Augustinus de Aneona, and other papists teach the same Doctrine. But it is needless to allege more authority for this point, seeing (as it is already proved) the pope hath as large power as Christ himself, by the constant doctrine of best approved popish writers. I will therefore at this present only name some pardons that have been granted; the places and times: where and when they were granted; and the pope's that did grant and give the same: referring the reader for a larger discourse therein, unto my book of Motives.  
First, many pardons are set down in the old english primars, which give many thousands of years pardon to all that shall but say very short prayers. Before the prayer called (Auste omnes animae) there the reader shall find in Latin set down in red letters, that pope john the twelft granted to all them that would say that prayer following, so many years of pardon, as there have been bodies buried in that churchyard since the original thereof. A great reward for a very small labour: for the prayer containeth but ten lines. Before the prayer called (ave vulnus) the reader shall find in latin red letters, that Pope Innocent the second granted 4000 years of pardon, to every one that should say the same prayer. This was a greater reward, because the prayer is shorter than the other. Before the prayer called (ave domina) there is set down in red letters, that whosoever shall say the short prayer following shall enjoy eleven thousand years of pardon, and withal shall see the blessed Virgin so many days before his death, as he shall continue years in saying the same prayer. A large & bountiful reward indeed.  
Secondly huge & infinite number of pardons are hanged up in pardoning-tables, at the pillars of every Church for the most part in Rome not myself only, but many others, have both seen and read the same.  
Thirdly, there is a little pamphlet of the marvelous things of Rome which is commonly to be sold every where in Rome, (one of which myself brought from thence, and have it at this hour,) which pamphlet showeth many pardons for many thousands of years, to be granted to many Churches for such as will but come unto them, and there pray and visit the relics thereof, some few I am content to rehearse, for the good of the readers. In the Church of Saint john Lateran▪ there are every day granted to all that come thither, 6048. years of pardon: & upon the festival day of Saint. john the Evangelist. 28. thousand years of pardon, with so many quarantenes, and plenary remissions of their sins.  

28000. years of pardon.  In the church of Saint Peter in Vaticano are so many years of pardon given, as no man can number them (Vi sono indulgentie senza numero) there are pardons without number.  

6048. years of pardon.  In the Church of Saint, Paul there are given every day. 6048. years of pardon, to all that come thither to pray. Many other like pardons are named in the foresaid Pamphlet, with the delivery of certain souls out of purgatory. But these few may be a sufficient pattern, how to give judgement of the rest, peruse the 13. Chapter of purgatory and note it well for the explication hereof.   

The second section, of the antiquity of Popish pardons.  
THat the Doctrine of popish pardons is strange and new, and that neither Christ nor his Apostles ever taught or practised the same, as the late Romish Church hath used and daily useth them. Sylvester a Papist so famous, that he was not only reputed, but as it were surnamed Absolutus Theologus, hath these words; 
Sylvester de indulgentia.  Indulgentia nobis per scripturam minime innotuit, licet inducatur illud aposto●i, (si quid donavi vobis) sed nec per dicta antiquorum doctorum, sed modernorum. Englished thus. The pope's pardons (saith the pope's own dear Doctor, 
Sacri Palatij magister.  sometime the master of his sacred palace,) were never known to us by the scriptures, although some do allege S. Paul for that purpose: neither were they known by the ancient fathers, but only by late writers.  
Antoninus, the pope's famous archbishop and canonised saint, hath the very same words, and holdeth the self-same opinion with Sylvester, & he addeth some thing, as it were for an explication of the matter. These are his words: 
Antoninus Part. 1. Tit. 10. Cap. 3. in initio  Dicitur tamen Gregorius imposuisse indulgentias septennes, instationibus Romae, & quia ecclesia hoc facit, & servat, non est credendum quod erret. Englished thus. Yet Gregory is reported to have granted seven years pardons, when the stations were kept at Rome. And because the Church useth to practise this kind of pardoning, we may not think that it erreth therein. Or as Sylvester saith: Credendum est ita esse; we must believe that it is so. Petrus Lombardus, sometime the Bishop of Paris, surnamed magister sententiarum, because with great diligence he collected into one volume all worthy sentences of the ancient Fathers, maketh no mention at all, of popish pardons, as which he could not find in any of the holy Fathers, notwithstanding his painful industry employed in that kind of exercise. And yet this master Lombard the reverend popish Bishop, (whose four books of sentences are publicly read in the popish schools of Divinity) lived in the year of our saviour, 1163. A.D. 163 so as popish pardons were not known to the world, for the space of one thousand, one hundred, threescore and three years. For as Antoninus and Sylvester truly write, the old Fathers were not acquainted with any such thing. The like may be said of S. Cyprian, S. Austen, S. Hierome, S. Nazianzen, and others of antiquity. For which cause Durandus Caietanus, and sundry other schoolmen, affirm the pope's manner of pardoning, to be a new thing in the Church of God. Neither can Dominicus Soto deny the same indeed: albeit he busieth himself more than a little, in the defence thereof. Yea, the original of popish pardoning is so very young, as their popish martyr, and reverend Bishop Master Fisher, in his answer to Master Luther's articles, was enforced to admit the newness and young age of the same, and to yield this mighty and strong reason in defence thereof: viz. that purgatory was not so well known at that time to the Church, as it is now adays. Which saying I ween, is true indeed: because purgatory and pardons were not heard of in old time, and now only made known by vain, gross, and sensual imaginations. But hereof I have written else where more at large, 
In my book of moti●●s. preamble.  to which place I refer the reader for his better satisfaction.   

The 3. section, of the valuation of popish pardons.  
COncerning the virtue and efficacy of the pope's pardons: the matter is so intricate, doubtful, and uncertain, & that even amongst the greatest & best learned popish Doctors: 
Angelus de indulgentia.  as themselves are therein at their wit's end, and cannot tell in the world what to say or think thereof, Angelus de Clavasio a famous popish Canonist and religious Friar, reciteth six several & dissonant opinions, touching this question of pardons. And after he hath confuted them all, he setteth down the seventh for his own and the best, which as he saith, is sound and true. 
jos. Angl. in 4. Par. 2. Pag. 15.  It is therefore no doubt very substantial, seeing we must esteem our Friar to be a man of credit, especially, for that jesephus Angles reciting in like manner seven several opinions of his popish fellows, concludeth in effect as Angelus did afore him.  
opinion 1 The first opinion holdeth (saith our religious Friar) that the pope's pardons only remit that punishment, which God appointeth to be imposed in an other world, for a supply unto those, who have only done penance according to the canons: but doth in no case remit that penance, which is imposed and taxed by the Canons.  
opinion 2 The second opinion holdeth pardons only forgive that penance which is taxed by the law and penitential canons: but not the pain, which gods justice appointed to be imposed opinion 3 The third opinion holdeth, that pardons forgive pain due for sin, aswell before God as before his church: but this opinion addeth a clausie so sharp, as our holy father doth not brook it: viz. that the Pope is bound to do penance, for that person whom he pardoneth.  
opinion 4 The 4. opinion holdeth, that the pain of hell is partly remitted by the Pope's pardons, for that it beommeth thereby more tolerable.  
opinion 5 The 5. opinion holdeth, that penance only is pardoned, which the party omitted of negligence, not of purpose or contempt.  
opinion 6 The 6. opinion holdeth, that the pope's pardons remit not only penance imposed by the Priest, but also that which is taxed of God, marry this opinion hath one limitation, which forsooth is this; that the priest must be content therewith, or else the pope cannot work his will.  
opinion 7 The 7. opinion holdeth, that popish pardons forgive and are worth so much, as the words of the pardons do express, or sound; viz, that if the pardons contain an hundred thousand years, than the party obtaining such pardons at the pope's hands, must have remission of so many years. Thus gentle reader, standeth the doctrine of popish pardons, even among the greatest Doctors of that faction. The bare rehearsal of these opinions, with the variety and uncertainty implied therein, is a most sufficient confutation of the same.  
In this Chapter, these special points are duly to be remembered. First, that the pope's pardons can neither be proved by the Scriptures, nor yet by the testimony of the holy Fathers. Secondly, that in the days of Petrus Lombardus, (who lived 1163. after Christ's glorious ascension into heaven,) the pope's pardons were unknown unto the world. Thirdly, that the best learned papists cannot tell, what that is; which the pope beareth the world in hand, that he forgiveth by his pardons. 
See more in my book● of  Alas, alas, how hath the Church of Rome seduced us.    

CHAP. VI Of the Pope's dispensations.  
I Have written else where at large, 
In the downfall of Popery  of the pope's impious and abominable dispensations; where I have proved perspicuously out of his own dear Doctors, that he hath dissolved holy matrimony by his wicked dispensations, & hath licensed the brother to marry his own sister. It shall here be enough to add some memorable speciality, for the edification of the thankful reader.  
Franciscus a Victoria that learned popish Friar, and professor of Divinity in Salmantica, hath these express words: 
Vict, de potest. papae & council. relect. 4. P. 139.  Videmus quotidie a romana curia tam largas, imo omnino tam dissolutas dispensationes profectas, ut orbis ferre non possit, non solum in scandalum pusillorum sed maiorum. Englished thus. We see daily so large, yea altogether so dissolute dispensations come from the Church of Rome, that the world is not able to endure it; neither doth that tend only to the scandal of the weak, but even of those also who are strong and perfect.  
The same Doctor in another place, hath these words; 
Victor. ubi supra. pag. 151.  paulatim ad hanc intemperantiam dispensationum deventum est, & hunc talem statum, ubi nec mala nostra, nec remedia pati possumus, & ideo necesse est aliam rationem excogitare ad conseruandas leges, da mihi Clementes, Linos, Syluestros, & omnia per● mittam arbitrio eorum, sed ut nihil gravius dicatur in recentiores pontifices, certe multis partibus sunt priscis illis inferiores. Englished thus. By little and little we are brought to these inordinate dispensations, & to this so miserable a state, where we are neither able to endure our own griefs, nor yet remedies designed for the same, and therefore must we perforce invent some other way, for conservation of the laws. Give me Clements, lives Sylvester's, and I will commit all things to their charge and arbitrement. 
Lo popery crept in by little, and little.  But to use no rougher words against these latter Popes: they are doubtless inferior to Popes of old time, by many degrees. I could allege many other testimonies: but this Victoria, being of great credit among the Papists, is a most sufficient witness in their own proceedings. 
See the 12. Chapter, and note it well  Alas, alas, how hath the late romish Church abused us.   

CHAP. VII. Of Popish auricular confession.  
COncerning this subject, I have written so sufficiently thereof else where: 
In the suru●y of Popery.  as no Papist now for many years, durst frame any answer thereunto. There I have proved by the verdict of best approved papists; that auricular confession was no article of popish faith, for the space of 1215. years: And I have there in like manner, answered to all objections which possibly can be made in defence thereof as no papist will ever adventure to reply upon the same during my life. I have reason thus to write; because I have often challenged all English jesuits, Seminaries, and jesuited papists, as well jointly as severally, to answer either all or some one of my books: and yet to this day, I can receive Ne gry quidem at their hands. I compiled a very little pamphlet, in way of merry disport and honest christian recreation, terming it the hunting of the Romish fox: concerning which book, (though a small valuome in quantity,) not one jesuit, seminaries, or jesuited papist, ever durst hitherto, or dareth this day, publish any answer to the view of the world. This being so, I deem it now enough to propose before the eyes of the reader, how great learned papists do esteem their auricular confession.  
Beatus Rhenanus, a man of great credit with the papists, hath these memorable words: Thomas Aquinas, & Scotus homines nimium arguti, confessionem hody talem reddiderunt, ut johannes ille Geilerius granis ac sanctus Theologus, qui tot annis Argentorati concionatus est, apud amicos suos saepe testatus fit, juxta eroum Deuteroseis impossibile esse confiteri. Englished thus. 
Rhenan. in annotat ad lib. Tert. de pae●●t.  Thomas Aquinas, and Scotus, men to much delighted with subtleties, have brought Confesson this day to such a pass: that Ihoannes Geilerius, that famous, grave, and holy Divine, who preached many years at Argenteratum, said many a time unto his friends, that it was impossible for a man to make his Confession, according to their traditions.  
Out of these words, I observe these golden Lessons: First, that the vain curious distinctions of the popish Schooledoctors, have brought much mischief into the Church of God, Which thing if a papist had not spoken it, would never have been thought credible to the world: the truth will prevail in time, Christ's holy Gospel must have the upper hand. Secondly, that it is impossible for a papist to make his Confession, according to the popish law: and consequently (mark well my words gentle Reader) that all by popish doctrine, must perish everlastingly; I prove it, ponder well the proof. 
Alas, alas, who will not defy Popery.  The papists teach us, to hold for an Article of our belief, that we are bound upon pain of damnation, to make our Confessions as the pope's Laws and Cannons do prescribe. Viz. as Aquinas and Scotus, have set down the same. For sundry pope's have authorized the doctrine of Aquinas, and confirmed the same for authentical. And for all that, Geilerius a papist himself, a great Divine, and a famous preacher, complained often to his dear friends, that no man could possibly perform the same.  
Now then, since on the one side, the popish confession must be made under pain of damnation: and since on the otherside none possibly can make the same, as is required by popish camnons; it followeth of necessity by popish doctrine, that all papists must be damned eternally. 
God of his mercy, convert all papists to the truth.  O miserable popery, confounded and condemned by thine own Doctors dear; thyself o popery, hath bewrayed thy treachery to the world. It is to us God's great mercy, for the merits of Christ jesus; but to all papists his just judgement▪ for the punishment of their sins. If you will in time repent and embrace his holy gospel, his mercy is open to you all; but if you will still continue (o papists,) in your wilful obstinacy; then doubtless, God will revenge the blood of his innocents at your hands: for with your beggarly unwritten traditions▪ you devour the souls of many thousands  

Many among the papists dare not utter their minds.  Thirdly, that many living among papists, do externally obey the popish law; who for all that do greatly detest in their hearts, a great part of their late hatched Romish religion. This is evident, by the secret complaint of this learned man Geilerius; who told that to his trusty friends, which he durst not disclose to others, and Beatus Rhenannus that famous papist, was of the same mind; or else doubtless he would not have approved the complaint of Geilerius. Alas, alas, how hath the late Romish church bewitched us.   

CHAP. VIII. Of the marriage of Priests.  
I Have written so sufficiently of this subject else where, 
In the survey of popery.  as no papists either have made, can make, or ever will make any answer thereunto. I will only for the present, set down the judgement of three or four famous Papists, referring the reader for the exact decision thereof, unto my book of survey. The famous papist, Cardinal Panormitanus, giveth so worthy a testimony of this controversy, as if it be well marked, it will confounded all papists in the world, These are his words 
Panormit▪ de cler. conjugal. cap. cum olim.  Continentia non est in clericis secularibus, de substantia ordinis, nec de iure divino; quia alias graeci peccarent, nec excusaret eos consuetudo: sequitur; & non solum credo potestatem inesse ecclesia hoc condendi, sed credo pro bono & salute esse animarum, quod esset salubre statutum, ut volentes possint contrahere; quia experientia docente, contrarius prorsus effectus sequiturexilla lege continentiae, cum hody non vivant spiritualiter, nec sunt mundi, sed maculantur illicito coitu cum eorum gravissimo peccato, ubi cum propria uxore esset castistas. Englished thus. Continency in secular priests, is not of the substance of their orders, nor of the law divine; because otherwise the greeks should sin, and their custom could not excuse them. And I do not only believe, that the church can make such a law: but I also believe, that such a law were for the good and for the salvation of men's souls, that such as would, might marry; because experience teacheth, that a contrary effect followeth of that law of continency, seeing this day they live nor spiritually, neither are they clean, but polluted in unlawful copulation with their most grievous sin, albeit they might live chastened with their own wives.  
Out of this notable discourse of Panormitanus, (who was their renowned canonist, their venerable Abbot, their reverend Archbishop, and their honerable Cardinal, for he had all these titles and degrees,) I observe these most worthy and memorable documents. First, that the prohibition of marriage in secular priests, is neither of the substance of the ministry, nor grounded upon the law of God, but only enforced by the law of man. Secondly, that priests marriage would be honourable and honest chastity, if the law of man did not prohibit the same. Thirdly that the prohibition of priest's marriage, is against their soul's health,, and causeth them to sin damnably. Fourthly, that Bishops, Priests, and deacons, were ever married in the Greek Church, and did not thereby sin at all.  
Out of which observations, I infer this golden and most memorable corollary: Viz▪ That the prohibition of Priest's marriage is against God's law, against the health and salvation of men's souls, and against the good of the Common wealth.  
Polidorus another dear friend of popish Religion, shall tell the papists what he thinks of the Pope, touching the prohibition of priest's marriage. Thus doth he write: 
Polidorus lib. 5. cap. 4.  Illud tamen dixerim tantum abfuisse ut ista coacta castitas illam coniugalem vicerit, ut etiam nullius delicti crimen maius ordini dedecus, plus mali religioni, plus doloris omnibus bonis impresserit, inusserit at ulerit, quam sacerdotum libidinis labes: proinde forsitan tam è republica christiana quam ex ordinis usu esset, ut tandem aliquando ius publici matrimonij sacerdotibus restitueretur. Quod illi sine infamia sanctè potius colerent, quam se spurcissime ●iuscemodi naturae vitio turpificarent. Englished thus. Yet this I will say, that this enforced chastity (of priests) was so far from excelling chastity in wedlock, as no crime whatsoever, hath brought greater shame to priesthood, more harm to Religion, more grief to all good men, than the unchaste life of Priests. Therefore, perhaps it were no less necessary for the public weal of Christendom, then for the order of Priesthood, that once again Priests might marry publicly, that so they might live honestly▪ and without shame, and not pollute themselves most filthily. Thus writeth M. Polidore, who being an Italian, knew best the Romish fashion. Out of whose words, I note these material points.  
First, that Priests were married in old time: 
Popery is the new Religion.  and consequently, that the late Romish religion, (which simple people term the old Religion) is a false, new, wicked, & counterfeit religion, against God's laws, and the ancient custom of the Church. Secondly, that the prohibition of Priest's marriage, hath brought not, only great hurt and shame unto the Church, but also great sorrow to all godly people. Thirdly, that it is expedient both for the Church and for the common weal: that the liberty to marry may be again restored unto priests, which assertion, if it did not proceed from the pen of a famous papist, no papist would give credit thereunto. But for a most delicate postpast, I will add the flat and resolute judgement, of a most famous and learned pope; and the same shallbe guarded with the testimony of the pope's own decrees. Pope Pius the second of that name, (who before his popedom was named Aeneas Silvius, a very learned man and famous writer) did deliver his opinion in this manner; 
Platina in vita Pij. 2. pag. 342.  Indoctum Episcopum asino comparandum: corpora malos medicos, animas imperitos sacerdotes occidere, vagum monachum diaboli mancipium esse. Virtutes Clerum ditasse, vitia pauperem facere sacerdotibus magna ratione s●blatas nuptias, maiori restituendas videri. Englished thus. He used to say, that a bishop without learning was like unto an Ass: (and consequently, that there are many Asses in the popish Churches.) That evil physicians did kill men's bodies, and ignorant priests their souls. That a vagrant Monk was the devils slave and bondman. That virtues had enriched the Clergy, (in times past:) but that vices (of late days) do make it poor. That there was great reason to debar priests of marriage, but greater reason to restore marriage again unto them.  
Thus writeth this Pope; a learned man indeed. Whose testimony, (seeing he was a most famous pope,) must needs be of highest credit with all papists in the world. He showeth plainly, nay he affirmeth absolutely; that there was in his time greater cause to restore marriage to the Clergy, than ever there was to debar them from the same. What that cause was in particular, we have heard already out of Polydore and Panormitane: but Gratianus the compiler and collector of the pope's Decrees into one volume, shall give the upshotte of this game. 
●ist. 56. can. Osius.  These are the express words of pope Damasus; Osius the pope, was the son of Stephanus the Subdeacon. Bonifacius the pope, was the son of jocundus the priest, Dè titula faciolae. Agapitus the pope, was the son of Gordianus the priest. Theodorus the pope, was the son of Theodorus the Bishop. Syluerius the pope, was the son of Syluerius the Bishop of Rome. Densdedit the pope, was the son of jocundus the priest. Foelix the third, a Roman borne, was the son of Foelix the priest: and Gelasus the pope, was the son of Valerius the Bishop: and after this grave testimony, these express words follow immediately, Quam plures etiam alij inveniuntur qui de sacerdotibus nati apostolicae sedi praefuerunt. Englished thus. There are also found many others, who being the sons of Priests, have ruled the Apostolic seat, or Church of Rome. Well, what saith the popish gloss, to this Canon of pope Damasus? Truly it granteth freely, that all these aforenamed pope's were bastards, and it addeth a very sovereign remedy in these golden words; Tollitur. n. vicium per successionem. For the fault is taken away by succession: and albeit I grant with S. Hieromie, that the fault of bastardy is wholly in the parents, and not hurtful to the soul of the child that liveth virtuously; yet pope Vrbanus answereth after an other manner. His words are these: 
Dist. 56. can. caenomanem se●.  Cum ergo ex sacerdotibus nati in summos pontifices legantur esse promoti, non sunt intelligendi de fornication, sed de legitimis coniugijs nati: quae sacerdotibus ante prohibitionem ubique licita erant, & in orientali ecclesia usque hody eis licere probantur. Englished thus. When therefore we read, that the sons of priests are made pope's, we must not understand bastards, but sons borne in honest marriages, which were every where lawful for priests, before the (late) prohibition, and are also this day, holden for lawful in the East Church. But of this point, see more at large else where. 
In the Survey of Popery.  To this I can not but add mine own knowledge; touching that which I both heard and saw, while I was at Rome. Viz. That pope Gregory the 13. of that name, had a proper man to his son, whom he made the Captain of his Castle Pont-angelo, and afterward purchased a Barronrie for him, as report was made abroad. Myself demanded of a jesuit a Roman borne, if the pope had been married before his priesthood, because he had a son? He answered smiling, that he could not so affirm; but (quoth he,) he was pope undoubtedly, before he was known to have a son, as if he had said; I neither dare say all I think, neither all I know. Alas, alas, how hath the late Romish Church deceived us.   

CHAP. IX. Of Popish idolatrous unwritten Traditions.  
POpish unwritten Traditions, hath brought flat Idolatry into the Church; teaching to adore them as saints, and Gods friends, who were known afterward to be Heretics, and professed enemies to God and his Church. This to be so, their own dear friend and brother Plaetina, will tell them: 
Platina in vita Bonifacij octavi.  for he affirmeth in plain terms; that the dead corpse of one Hermannus, was worshipped for a saints relic at Ferrara, the space of 2. years together: who for all that was an Heretic, as the same Platina avoucheth. Appendix fuldensis, (which is added to the chronicle of Martinus Polonus) telleth us, that inquisitores haereticae pravitatis, the master of the popish Inquisition, caused the corpse of the said Hermannus to be taken out of the grave, and to be burnt, as the corpses of a damned Heretic: where three special things are to be remembered, and seriously observed. First, that popish unwritten traditions, are most fallible and uncertain. Secondly, that it is a thing very dangerous, and too too prejudicial to man's salvation, to give credit to the same. Thirdly, that the papists are most cruel and blood-thirsty fellows: who after many years death, cannot suffer the dead corpse to lie in the ground, unless they be taken up and burnt in the fire. He that requireth a larger discourse thereof, may peruse the Downfall of Popery. 
For this point, peruse the downfall of popery.  Alas, alas, how hath the late Romish Church seduced us.   

CHAP. X. Of the Pope's manners.  
POpe Christopher came naughtily to his popedom, and lost it as naughtily. For before the seventh month expired fully, he was deprived of his pontifical dignity, and enforced to become a monk, the sole and only refuge of all distressed people. Thus writeth Platina and Carranza contesteth the same to be the truth. 
Platina in vita Christo. 1. Carranza in summa, Fol. 354.   
Pope Boniface the 7. and pope Silvester the 2. did both aspire to their popedoms, by Necromancy and diabolical means. Silvester the 3. attained his popedom by sedition; and Damasus the 2. was made pope by violent means, without consent either of the Clergy, or of the people. This to be so, both Platina & Carranza, two famous popish writers, will contest with me. Yea, Platina addeth, that popedom was now brought to that pass, that who so could be the chief in bribes & ambition, (not in holy life and doctrine,) he only should have the degree of honour, and good men should be rejected. 
Platina in vita sylvest 3.   
Gregory the first, was by sedition thrust out of his throne, and pope john the 18. by tyranny occupied the popedom. So say both Platina and Carranza. 
Carranza ubi super. fol. 355 Platina in vita. ●oan. 18.  Yea Platina addeth; that pope john, was a thief and a robber, and entered not into his popedom lawfully.  
Pope Stephanus the sixth persecuted the very name of Formosus, disannulled, and condemned all the orders which he had given. 
Martin, Polonus, an 898.  Pope Romanus did abrogate all the acts of Pope Stephanus. Pope Sergius the third, did persecute the name of Formosus, whose body after it was interred he commanded to be taken up, & to be beheaded. 
Carranza in ●ūma, fol. 354. & Fol. 355.  Pope john the 13. was more addicted to hunting, than he was unto prayer; and many other unworthy things, are reported of that Pope. This is the censure of Bartholomaeus, Carranza, a lear- thomist and a Dominican Friar; and therefore hath he not said more against the pope's of Rome (whose vassal he was) then the very truth itself (which must in time prevail) did enforce him to utter and disclose.  
Platina affirmeth no less against these Popes, than his Brother Carranza hath done. 
Platina in vita Rom. 1. & Ser. 3.  He saith plainly▪ that they sought nothing but ambition and pleasure, and to extinguish the dignity of their ancestors.  
The pope's own decrees tell us, that though the pope be never so wicked, though he carry thousands of souls with himself headlong into Hell, yet may no man take upon him to judge the pope, unless he be an Heretic. 
Dist. 40. cap. si Papa.  And what is the reason hereof, I pray you? It is alleged already out of Gerson their own dear Doctor, who is ashamed of popish dealing in that behalf. 
Super. cap. 4. ex Gersone.  viz. Because forsooth Christ hath written in his thigh, (the King of Kings, and Lord of Lords, to whom no man may say, why dost thou so) but how the pope may be judged, I have else where disputed more at large. 
In the anatomy of Popish tyranny.  To which treatise I refer the gentle reader, as well for his better satisfaction how the pope may be judged, as concerning his double person, his errors personal and judicial, and other things coincident.  
Pope john the twelfth, was made pope by violent means: For his father Albericus being a man of great power and might in the city, enforced the nobles to take an oath, that after the death of pope Agapitus, they would promote his son Octavianus to the popedom. Which oath was accomplished, and he was named john. He was a great hunter, and a man of licentious life. He kept women openly, to the notorious scandal of the Church: in so much that some of the Cardinals wrote to Otto king of the Saxons, to come & besiege Rome, and so to redress the licentious dealing of the pope. 
Martin. Polon· an. 959 Antonin. part. 3. Tit. 22. cap. 7. in ●ine.  Which the pope perceiving, commanded that Cardinal's nose to be cut off, that gave the counsel; and the Cardinal's hand to be cut off, that wrote the letter.  
Pope Sylvester the second was first a Monk, a Frenchman borne Gilbertus by name, he promised homage to the devil, so long as he performed and accomplished his desires; and that in the end, the devil should have both his body and soul. 
Martin. Polon an. 1007. &. Platina in eius vita.  This Sylvester being very ambitious, did so often express his desire to the devil, as he made homage unto him. He was first made archbishop of Rheims, then of Rauennas, at the length pope of Rome: for the devil knowing his ambitious mind, thought good to bring him to honour by degrees. 
Note well this point.  Being made pope, he must needs know of the devil, how long he should live in his pontifical glory: the devil answered, that he should live l●ng, if he said not mass in Jerusalem. The pope receiving this answer, was a very joyful man; hoping to be so far from death, as he was far in mind and purpose, from saying Mass in Jerusalem: as who thought never to go so far a journey, much less to say Mass there. Well, it so chanced, that in Lent the pope said Mass in the Church Sanctae crucis, which they call in Jerusalem, myself know the place. It seemeth that the pope infatuated with pride and honour, had quite forgot the name: otherwise doubtless, he would never have celebrated there: while the pope was at Mass, he heard a great noise of devils, and so both remembered the place, and his death to be at hand. Wherefore he wept (although before most wicked) disclosing his offence to all the company, and nothing doubting of God's mercy: withal he commanded to cut away from his body, all the members with which he had done sacrifice to the devil. Thus writ two famous papists, Martinus Polonus, and Baptista Platina; whereof the one was an archbishop, and the pope's dear Paenitentiarie: and the other, his Abbreviator Apostolicus. So as their testimonies must needs be of credit, especially amongst the papists. Among the rest, Platina hath these express words; 
Plati in vita, 2. Syluestri, pag. 161.  Primo quidem archiepiscopum Rem●nsem, inde Ravennatem adeptus pontificatum postremo maiore conatu adiwante diabolo consecutus est: hac tamen lege, ut post mortem totus illius esset, cuius frandibus tantam dignitatem adeptus erat. Englished thus. First he was the archbishop of Rheims, than the archbishop of Rauennas: and last of all by the help of the devil, he was made the pope and Bishop of Rome; but upon this condition, that after his death, he should be wholly his, by whole fraud he had attained so great a dignity. This is a most worthy history, and for the better credit thereof, (because papists use to deny all things that make against them, I assure thee (gentle Reader) that not only the two famous papists afore named, Martinus and Platina, do so affirm: but (which is much more to be admired,) johannes Nanclerus a famous popish Chronographer and late writer, doth boldly and constantly avouch the very same. 
Nanclerus, an 998. pag 742.   
Pope Benedict the eight was seen after his death, as it were corporally riding upon a black horse: the bishop that saw him, spoke thus unto him, Art not thou pope Benedict, whom we know to be lately dead? 
Martin, Polon. an. 1020. Platina in vita illius.  I am saith he, that unfortunate Benedict. But how is it with thee o father, saith the Bishop? I am now in great torment, saith the pope, and therefore would I have some money to be given to the poor, because all that I gave to the poor before, was gotten by robbery and extortion.  
Pope Boniface the seventh, robbed Saint Peter's Church of all the treasure and precious things therein, (which doubtless was of exceeding great value,) and then fled to Constantinople at length, he returned to Rome with a great sum of money; & when he could not prevail, he plucked out a Cardinal Deacons eyes. Here note by the way, that some Cardinals are Deacons, some Priests, some Bishops: yet he that is but a Deacon, is of greater authority than any bishop or archbishop whosoever in the Popish seat.  
Pope Boniface the eight shall sound the Trumpet for all the rest: who made a constitution and flat decree, in which he called himself Lord spiritual, and Lord temporal of the whole world. A.D. 1302 
Appendix fuldensis.  Whereupon he required Philip the French king, to acknowledge that he held his kingdom of him. Which thing when the christian king refused to do, the cursed pope took upon him to give his kingdom to the Emperor of Rome. Of this pope, thus write his dear Vassals, Platina and Carranza, 
Carranza, fol. 369.  Intravit ut vulpes, regnavit ut lupus, mortuus est ut canis. Englished thus. He entered as a Fox, he reigned as a Wolf, he died as a dog. Alas, alas, how hath the late Romish Church bewitched us.   

CHAP. XI. Of the Pope's bloody tyranny.  
IT were enough for the manifestation of this Chapter, to ponder well the contents of the Chapter next afore going. But something I have thought meet to be added thereunto, for the better instruction of the indifferent and well affected reader. john Husse a Bohemian borne, a famous, eloquent, and very learned man, came to the council holden at Constance: there to defend the Doctrine, which he had preached against the late upstart Romish religion. The council required of Vuenceslaus the king of Bohemia, that he would send master Hus unto them. The king acquainting master Hus with their request, found him very willing, to undergo the journey: by reason of the great confidence which he had in the truth of his cause, nevertheless the wise, careful, & prudent king Vuenceslaus, for the better security of his safe going and coming home again, procured him the Saluum conductum and free passport, of the Emperor Sigismundus. Well, one Hieronimus of Praga, a famous city in Bohemia, an other most eloquent and learned man, accompanied only with one clerk, came voluntarily unto the said council of Constance: Where after much disputation, when both the said virtuous and reverend men, remained constant in the doctrine of truth and Christ's Gospel, and would in no case yield unto the erroneous and superstitious Romish religion: the council decreed most cruelly and tyrannically, (notwithstanding the free Charter, the Letters Patents, free passport, or safe-conduct of the Emperor,) that master Hus should be burnt with fire and faggot, which Decree was with all speed effected accordingly. But master Hierome of Praga remained after that burning, a long time in prison. And at the length, when they found him most constant in the truth, and in nothing flexible to their humours, their charity was so great, that they decreed him to be burnt in the same manner. The papists after their wont manner, will perhaps deny this to be so: but assure thyself (gentle reader) that all the papists in Europe shall never be able to touch me, for any untrue report, assertion, or relation made against them, in any one of all the books which I have written. 
If the Papists could have touched me, they would not so long have been silent in that behalf.  The reader therefore may boldly give credit, to every thing that I have reported of them: not only in this treatise now in hand, but in all the rest which I have written. I thank God, I make a conscience to bely the Devil: and consequently, it is not my meaning, to publish any untruth against any man. johannes Nanclerus a very famous popish Historiographer, after he hath made mention of the Emperors saluus conductus a free Charter, (as I have already related,) addeth these express words; 
Nanclerus an. 1415 pag. 1045.  Lata est in consessu patrum adversus pertinaces sententia, cremandos esse, qui doctrinam ecclesiae respuerent; condemnataque simul est haeresis Wicleff. Prior itaque johannes Hus combustus est, sexta feria post festum Vdalrici: Hieronimus diu post in vinculis habitus▪ cum resipiscere nollet, pari supplicio affectus, sabbatho ante exaltationem S. crucis, Anno. 1415. pertulerunt ambo constanti animo necem & quasi ad epulas invitati, ad incendium properabant▪ nullam emittentes vocem, quae miseri animi posset facere indicium: ubi ardere caeperunt, hymnum cecinere, quem vix fl●mma & fragor ignis intercipere potuit cineres exustorum ne raperentur a Bohemis in lacum proiecti sunt discipuli vero eorum ex eo solo terram abstulere in qua ignis fuit, eamque veluti sacram secum attulere in patriam, johannes ac Hieronimus apud Bohemos martyrum honores meruerunt, nec minores quam Petrus & Paulus apud Romanos. Englished thus. Sentence was given in the assembly of the fathers against the obstinate, that they should be burnt, who refused the doctrine of the church; and withal, the heresy of Wiclif was condemned. First therefore john Hus was burnt, upon the six ferie after the feast of Vdabricus. Hierome being kept in prison a long time after, when he would not recant, was burnt in like manner, on the Sabbath before the exaltation of the holy cross, in the year of our Lord, 1415. they both suffered death with a constant & stout courage, they made haste to the fire, as though they had been invited unto a banquet; they uttered not a word, which could give any sign of a sorrowful heart. When they began to burn, they sang an hymn: which the flame & noise of the fire, was scarce able to stint, when their corpses were burnt, their ashes were cast into a lake, lest their countyemen the Bohemians should carry them away, their Disciples took away the earth (though the ashes were gone,) where the fire was made▪ and carried the same with them into their country, as an holy relic. john & Hierome deserved no less honour of martyrs with the Bohemians, than Peter and Paul with the Romans. Thus writeth Nanclerus. Out of whose words, I observe sundry very memorable points of Doctrine: wishing the reader to ponder them seriously, for his godly instruction and Christian edification. First, that this Nanclerus was a great papist, highly renowned in the church of Rome; and consequently, that he will testify no more against the Papists, than the truth itself doth extort from his pen. Secondly, that the Papists most cruelly condemned Master Hus to the fire: albeit he had the emperors free passport and safe conduct, freely to go, and freely to return. Thirdly, that the godly Martyr Hieronimus de Praga, came boldly of his own accord unto the council: and they stoutly defended the truth, maugre the malice of the pope & all his popish vassals. Fourthly, that the burning of Master Hus could not terrify Master Hierome of Praga, nor make him deny the truth of Christ's Gospel. Fiftly, that both Master Husse and Master Hieronimus de Praga, went as merrily and as joyfully to the fire to be burnt, as if they had been invited to a royal banquet. Sxtly, that in the midst of the late fire, they joyfully and Christianly sang an Hymn, to the honour and praise of the everliving God. Seventhly, that the fury and rage of the hot burning fire, (O most worthy and constant Martyrs of jesus Christ,) could not stay them from singing, and from praising our merciful God. Eightly, that the cruel papists, after they had burnt the blessed Martyrs, and consumed their bodies and their bones to ashes, did cast their ashes into a deep pool of water. Ninthly, that these two blessed men, (john Hus and Hierome of Praga) were no less honoured for martyrs in Bohemia, than Peter and Paul were in Rome. Yea, their death was so precious with God, and so honourable with the godly in their country: that maugre the Pope and all his Romish tyranny, the Gospel hath ever since their burning continued there: which is for the space almost of two hundred years, even within the kingdom and dominion of that Empire, a thing impossible to be done by man, if God did not support the same.  
The like cruelty was extended upon the body and bones of Master Bucer, that holy man, profound Doctor, and stout champion of God's eternal truth. For after the blessed man had been dead, and a long time covered with earth in his grave: his body was taken up, fast bound with an iron chain to a stake, and burnt with a great fire upon the market day in open place. 
At Cambridge in the days of Cardinal pool A▪ D, 1556.  Insomuch, that some of the marketfolks, when they perceived the wonderful affairs in hand, said merrily one to an other, what need is there of iron chains and Armed men, against dead bodies that have been a long time in the grave? for they can neither resist, nor yet fly away, but the late pope's are so bend to brutish cruelty, that the like tyranny hath been by one Pope to an other. For pope Sergius the third, caused the corpse of pope Formosus, (who now had been dead almost ten years,) to be taken out of his tomb, and to be set in a chair with the pontifical attire upon him, (O brave gallant!) and that done, he commanded his head to be cut off, and to be cast into the river Tiber. He disannulled the acts and orders given by pope Formosus, insomuch as all were enforced to take orders again, (O holy romish priesthood! o indelible characer) who had been ordered by pope Formosus. And all this was done forsooth, because Formosus had kept this Sergius from the Popedom. Thus write Martinus Polonus, & Baptista Platina, two famous popish doctors: whereof the one was the pope's Poenitentiarius, and the other, his Abbreviator Apostolicus. Thus much for a taste, of popish more than savage tyranny: who so listeth to know more thereof, may peruse my book of Survey. What a thing is this? we believe many of us, that the pope's are Christ's Vicars upon earth, and yet we see they are most cruel tyrants, even the catchpoles, and bondslaves of the master Devil of hell. What shall I say of reverend Cranmer, grave Latimer, learned Ridley, zealous Bradford, and of 500 more, most worthy men, who in the year 1555. were burnt with fire and faggots for the testimony of Christ's Gospel? Alas, alas, how hath the late Romish Church bewitched us.   

CHAP. XII. Of the abomination of popish proceeding.  
THe villainy and abomination, wherewith the pope's Religion is underpropped and maintained, is such and so notorious: that the truth itself hath enforced the pope's own dearest vassals, to declaim in printed books, against the same. The famous popish canonist Navarrus, hath these express words: 
Navar. de inditijs notab. 3· P. 275.  papa potest despensare cum monacho iam professo, ut contrahat Matrimonium: imò de facto multi papae dispensarunt, consentit ipse Caietanus, Antoninus, & Paludanus. Englished thus. The pope may dispense with a Monk already professed, that he may marry: for many pope's have De facto, so dispensed. Caietanus, Antoninus, and Paludanus, are of the same opinion.  
Franciscus a Victoria the popish famous schoolman , and religious Friar, lamenteth the pope's dealing, but dareth not plainly utter his mind. Thus doth he write: 
Vict de potest. papae, relect. 4. ad 3. arg.  Multi tenent, quod papa non potest dispensare in votis, quia dispensatio proprie est relaxatio juris: unde cum sit de iure divino, dispensatio erit juris divini relaxatio, quo● sane ad papam non spectat: & utinam haec opinio non sit vera. Englished thus. Many hold, that the Pope cannot properly dispense in vows, because dispensation properly is the relaxation of the Law: wherefore seeing a vow is of the law divine, dispensation must also be remission of the law divine: which thing doubtless, belongeth not to the pope: and would to God this opinion were not true. Lo, this religious Friar is so zealously affected, and to careful of his pope's credit: that he wisheth the opinion were not true, because it controlleth the pope's abominable dealing.  
The pope's famous Canonist, & most reverend Archbishop Covarruvias, delivereth the case in most plain terms, and blushed no whit thereat. These are his express words; 
Covarruvias tom. 1. cap. 20. par. 11. in med. ●ol. 1.  Nec me latet D. Thomam praevia maxima deliberatione asserere, Rom. pontificem non posse propria dispensatione continentiae solemn votum monachorum tollere: & paulo post, oportet tamen primam opinionem defendere; ne qua passim fiant, evertantur omnino. Englished thus. Neither am I ignorant, that Saint Thomas affirmeth after exceeding great deliberation, that the Bishop of Rome, can not by his own proper dispensation, take away from Monks their solemn vow of chastity. This notwithstanding, the former opinion must be defended; lest those things which are usually done by the pope in every place, be overthrown and turned up side down.  

The pope's doings must be defended.  Thus writeth this famous papist. Out of whose words, I note many very profitable Lessons, for the benefit of the thankful Reader.  
First, that the papists can not agree, concerning their pope's authority: this is a point of great consequence.  
Secondly, that great learned Papists, among whom Aquinas is one; (whose Doctrine sundry Popes have confirmed,) do roundly control the Pope's usurped authority.  
Thirdly, that their opinion, must perforce be defended, which agreeth with the Pope's usual practice and dealing: because otherwise, all the pope's doings would soon be overthrown, and popery itself turned upside down. This is a memorable observation: wherein my bare relation would never carry credit, if the truth thereof proceeded not from the pen of a famous popish writer.  
Fourthly, that the Pope's Doctrine, and popish Religion, is most miserable: which must be underpropped and maintained, by such poor, silly, and beggarly shifts.  
Fiftly, that the papists have no cause to exclaim against priests Marriage, seeing the pope dispenseth at his pleasure, with his own Monks in that behalf.  
Sixtly, that the Doctrine of Aquinas, (which sundry pope's have approved) confuteth the pope's Religion. So then, the pope's doings must needs be defended, because otherwise popery can not stand.  
Alas, alas, how hath the late Romish Religion seduced us?   

CHAP. XIII. Of popish false forged purgatory.  
COncerning this point of doctrine (genle Reader) whosoever shall mark attentively, what I shall sincerely (God willing) deliver even from the pen of a famous popish writer, M. Doctor Fisher, late Bishop of Rochester, about 22. Miles distant from London: can not doubtless but have, bear, and conceive, in everlasting hatred, alienation of mind, and resolute detestation, not only against popish purgatory, but also against all the rest of late hatched popish doctrine. These therefore are the express words of this famous popish writer. 
Roffensis, contra assert. Luther. art. 18. prope initium.  Sed & graecis ad hunc usque diem, non est creditum purgatorium esse. Legat qui velit Graecorum veterum commentarios, & nullum quantum opinor, aut quam rarissimum de purgatori● sermonem inveniet. Sed neque latini simul omnes, at sensim huius rei veritatem conceperunt: sequitur; non absque maxima sancti spiritus dispensatione factum est, quod post tot annorum curricula purgatorij fides, & indulgentiarum usus ab orthodoxis generatim sit receptus: quamdiu nulla fuerat de purgatorio cura, nemo quaesivit indulgentias. Nam ex illo pendet omnis indulgentiarum existimatio: si tollas purgatorium, quorsum indulgentijs opus erit? his. n▪ si nullum fuerit purgatorium nihil indigebimus: contemplantes igitur aliquandiu purgatorium incognitum fuisse, deinde, quibusdam pedetentim, partim ex revelationibus, partim ex scripturis fuisse creditum, atque ita tandem generatim eius fidem ab orthodoxa ecclesia fuisse receptissimam, facillimè rationem aliquam indulgentiarum intelligimus; quum itaque purgatorium tam serò cognitum ac receptum ecclesiae fuerit universae, quis iam de indulgentijs mirari potest, quod in principio nascentis ecclesiae nullus fuerat carum usus? caeperunt igitur indulgentiae, postquam ad purgatorij cruciatus aliquandiu trepidatum erat. Englished thus. The greeks to this day, do not believe that there is a purgatory. Read who list the Commentaries of the ancient Grecians, and he shall find either very seldom mention of purgatory, or none at all. For neither did the Latin Church conceive the truth of this matter at one and the same time, but by leisure, and by little and little. Neither was it done without the great dispensation of the holy Ghost, that after so many years, Catholics both believed there was a purgatory, and also received the pope's pardons generally: so long as there was no care of purgatory, no man sought for pardons. For of it dependeth all that estimation and credit, which is ascribed unto pardons. If thou take away purgatory, to what end shall pardons be needful? For if there be no purgatory, we shall have no need of pardons, Considering therefore, how long purgatory was unknown: then, that some believed it by little and little, partly by revelations, and partly by the Scriptures, and so at the length the whole Church received it, we do easily understand the cause of pardons. Since therefore, purgatory was so lately known and received of the universal Church, who can now admire, that there was no use of pardons in the Primitive Church? pardons therefore then began, when the people (being bewitched,) stood in the fear of purgatorie-paine, and torment.  
These are the express words of this famous popish bishop, when he writing against M. Luther, did with might and main to the uttermost of his power, (and he was able to say & write as much as any papist in the world) defend the pope's authority, and his late hatched Romish Religion, which the vulgar sort of people being pitifully seduced: (Alas, alas, that they will not hearken unto the truth, which the maister-papists are enforced to confess,) do zealously embrace, humbly obey, wonderfully admire, and term it, (but most falsely and ignorantly,) the old religion. I would gladly do thee good (gentle Reader,) and take any pain to myself to profit thy soul: persuade thyself, that I deal faithfully with thee: and that I do in none of my books, which I either have written, or shall by God's permission write in time to come, charge the papists with any thing but the mere truth. For I do assure thee, that my proceeding in the discovery of popish superstitions, vanities, enormities, falsehoods, dissensions, schisms, cruelty, tyranny, errors, heresies, & blasphemies, is such & so sincere, as upon a saluo conducto (as they term it (granted from any king Christian, & licence procured of my gracious dread sovergaine, I am & will be most willing to repair into any province in Christendom, there to give an account, and to make trial of the same. This offer (gentle Reader, I made above ten years ago, when I published my book of Motives, as the Reader may easily find in peruse thereof; 
In the Preface especially.  but to this day no papist ever durst accept the same, or answer either that book of Motives, or any other that I have written. I therefore here make the same offer again, and I add thereunto (which is a shorter course;) that if any English jesuit, seminaries, or jesuited papist, will send me in print, a direct answer to any one book which I have published against them, and that upon licence, and security granted, he will appear with an halter about his neck, ready to receive according to his deserts, if he fail in the defence of his answer and cause: and for the performance thereof shall put down his name in the printed Book: I promise herewith under my hand, that if GOD grant me life and health, I will fall down upon my knees before the most mighty, learned, wise, and religious Monarch, james the King of great Britain, and my most gracious Sovereign, humbly to entreat a free Charter, and safe conduct, or princely licence, for the safe coming and safe departure of that jesuit or jesuited papist, and also with another halter about my neck accordingly, to meet & encounter that mighty Goliath, whosoever he be: nothing doubting but that I shall prevail, in my humble suit to his most excellent Majesty: if any of our English papists shall be of courage to send me his answer, in manner already specified. If none of them dare this perform, in the defence of popery: then doubtless may all silly papists be fully resolved, that there is no truth on their side. 
If this Challenge be not accepted, now at the last: then do the papists distrust their religion; it cannot be denied.   
One foulmouthed Swaggering jesuit, (in his detection against M. Sutcliffe, and M. Willet,) seemeth desirous of such an offer, as I here do make: let him therefore or any other of his brethren, prepare himself with the advise and help of all the rest: to accept the challenge, and to fight the combat valiantly with me. I challenge them all jointly, and every one of them severally: and I take God to witness, that I am fully persuaded as I write, and do most heartily desire, that this offer and challenge may be accepted at the papists hands, and accordingly performed, as is already said.  
Now, to let pass this digression, and to return to the matter in hand: I note, out of the free grant of this famous popish Bishop, (who was a learned man indeed▪) these excellent and worthy Lessons.  
First, that the Greek Church never believed popish grossly imagined purgatory: no, not to the time of this popish Bishop, who lived 1517. years after Christ's glorious Ascension into Heaven.  
Secondly, that the Latin Church, and Church of Rome, did not believe the said purgatory, for many hundred years after S. Peter's death: whose Successor for all that, the pope boasteth himself to be.  
Thirdly, that this imagined purgatory, was not believed of all the Latin Church, at one and the same time; but that it obtained credit, (Alas poor purgatory,) by little and little. Where note by the way, (gentle Reader,) that popery crept into the Church by little and little, and not all at one time. This is a point of great importance, which woundeth the papists even at the heart.  
Fourthly, that purgatory was not wholly and sound known by the Scriptures, but parlty by the Scriptures, and partly by Revelations. Where I wish the Reader, to mark well two things, which I shall unfold unto him: the one, that by this popish doctrine of purgatory, God's works are made unperfect: contrary to the Doctrine of holy Moses, who telleth us: that, Dei perfecta sunt opera. 
Deut. 32. ●. 4.  Englished thus. God's works are perfect. I prove this, because (as the Bishop avoucheth,) the Scriptures made purgatory known to the Church of Rome, but unperfectly. For doubtless if God made purgatory known by the Scriptures, then is purgatory either made perfectly known by them, or else God's works, that is, the holy Scriptures, are unperfect. But I will rather believe Moses, the holy Prophet of God, than my L. our Fisher, though he be the pope's cononized martyr. The other, that the Church hath no new revelations, touching matters of Faith. For the most learned popish schoolman , their religious Friar, & reverend Bishop Melchior Canus, hath these express words: 
Canus in locis, lib. 3. cap. 4. pag. 101.  nec ullas in fide novas revelationes ecclesia habet. Englished thus. Neither hath the Church any new revelations, concerning matters of Faith. Lo, popery is contemned by her own dear doctors: for M. Fisher, saith plainly, that purgatory was not known at the first, but after many 100▪ years by revelations. Yet M. Canus, his popish brother & fellow bishop, (a man as learned as he,) saith as plainly, and more truly,) that the Church hath no new revelations in faith. So then, either purgatory is no matter of Faith, or else it came not by late revelations.  
Let the papist answer what he can and will, he must needs here be caught by the heel. Fiftly, that pardons came not up, till purgatory was found out: the reason whereof is said to be this: because the life of popish pardons, resteth wholly in the life of popish purgatory, and consequently, when the pope could get no sail for his pardons, it was high time for his holiness to invent his purgatory. And therefore wisely saith his Bishop, and our Fisher of Rochester, that when the silly ignorant people, were put in fear of the pains of popish purgatory: then began the pope's pardons to flourish, and to be of high esteem: as being thought able to preserve and defend their receivers, from the pain and flame of purgatory fire. Alas, alas, how hath the late Romish church bewitched us.   

CHAP. XIIII. Of the Pope's double person.  
COncerning the pope's double person, I have written at large thereof in a peculiar treatise, which is entitled, (the hunting of the Romish Fox.) Now it shall suffice, to say a little in that behalf. William Watson that popish traitor, hath these words: 
Quodl. 6. art. 10.  as the prudent Greek appealed from Alexander furious, to Alexander sober; and Bishop Crostate from pope Adrian private, to pope Adrian public, and as summus pontifix in cathedra Petri: so may the seculars appeal from the pope as Clemens, unto his holiness as Peter. 
For the full answer unto Watson, see my anatomy of popish tyranny  Thus writeth Watson, and all the papists generally, (who are learned) are of this opinion herein, I say (who are learned,) because the multitude and vulgar sort of papists, (being as blind as beetles in popish affairs,) know not, what the pope's double person meaneth. They are taught to believe as the pope believeth, jump with the collier. viz. the Church, that is, the pope believeth so, therefore do I believe so. The truth of this question standeth thus: that the pope or Bishop of Rome may err personally, speak erroneously, preach erroneously, write erroneously: yet all this must be done, as he is a private person only. This notwithstanding, he can never err, say our papists, when he defineth a matter of faith or manners judicially, and as he is pope or a public person: so hold the papists generally of late days, as the jesuitical Cardinal Bellermine, the mouth of all papists, telleth us. These are his express words; 
Bellarm libt. 4 cap. 7. de ●om. pont.  Multi canones docent, pontificem non posse judicari, nisi inveniatur a fide devius, ergo potest deviare a fide, alioqui frustra essent illi canon's: sequitur: respondeo istos omnes canones loqui de errore pontificis personali, non iudiciali. Englished thus. Many canons teach, that the pope cannot be judged, unless he be an Heretic: therefore he may be an Heretic, otherwise those canons should be all in vain. I answer, that all those canons speak of the personal, not of the judicial error of the pope. This is the clerkly resolution of our jesuit, and consequently of the Pope himself.  
Vignerius a very learned and famous popish Friar, hath these express words; 
Vignetius de potest. condendi symbolum pa. ●37.  Si dicatur, summus pontifex errare potest, & in animo suo concipere aliquem articulum orthodoxae fidei contrarium, & etiam privatim proffer, ut legitur de Anastasio secundo; si ergo posset novum symbolum edere, fides ecclesiae unius hominis periculo sub●aceret, dicendum, quod summus pontifex, ut privata persona errare potest, non tamen ut est summus pontifex, ideo si ut privata persona symbolum edere tentaret, non esset symbolum, maxim ubi a vera fide deviaret. Englished thus. If any say, that the pope may err, and conceive in his heart any article contrary to the Catholic Faith, and also utter the same privately, as we read of pope Anastasius the second; if therefore he could make a new Creed, the faith faith of the Church should be subject to the hazard of one man; we answerre, that the pope may err as a private person, but not as pope or the high Bishop. Therefore if he should make a Creed as a private man, it should be no Creed at all; especially, when he swerved from the right Faith. 
O brave answer.  Thus writeth Vignerius, behold here (gentle Reader,) upon what rotten stuff, the papists would have us to build and ground our Faith. We must believe that the Pope cannot err, and yet are we sure that he can err, and that he hath already erred in very deed. We must likewise believe, 
In my book of moves.  that he cannot but teach the truth: and yet must we also believe, that he both can teach heresy, and be an Heretic himself. We must yet further believe, (as I have proved else where) that it is sacrilege to dispute of the pope's power: and all this notwithstanding, we must perforce both dispute of his power, and straightly examine his doctrine, as also know assuredly, whether he speaketh publicly as a public man, or privately as a private man, and nevertheless, when we have done all that possibly we can: we know no more what to think or say of his doctrine, preaching, or writing, 
Popes of late days use not to preach.  (but with preaching pope's now adays do not trouble men,) then when we have an Eel by the tail. For when the pope shall tell me, that I must believe this and that: if then he speak as a private man, where is my faith? it is no faith at all, and why? because forsooth, the pope spoke as a private man. Ah sir, here is both fast and loose, here is legerdemain indeed. For if we charge the pope with heresy or error, answer will be made with speed: that he spoke or wrote personally, as he was a private man: not judicially, as he was a public man. Truly, this is a very lage prerogative, which the papists ascribe unto their pope: and a very hard matter it is, to gainsay or withstand the same. 
Adrianus a very learned pope.  Yet by the pope's good favour, a very famous, and as learned a pope as ever was pope, Adrianus by name, doth constantly & roundly control & confute the same.  
These are his express words, as the zealous, religious, and learned papist Alphonsus de Castro, reporteth and rehearseth them. 
Alphonsus Libr. 3. advers. haeres. prope ●inem.  Sexta haeresis docet nullam animam ante diem judicij esse beatam, quum ut ait, nulla anima ante illum diem videt deum, huius haerefeos authores sunt Armeni, eandem etiam tuentur Graeci: post istos surrexit johannes, 22. huius nominis pontifex, Sed ne verbis meis aliquis in hac part deroget, verba Adriani papae referam, qui in suo quarto sententiarum, in calce cuiusdam quaestionis de sacramento confirmationis, ita ait novissime fertur de johann, 22 quod publice docuit declaravit, & ab omnibus teneri mandavit, quod animae purgatae ante finale judicium non habent stolam, quae est clara & facialis visio dei: & universitatem Parisiensem ad hoc induxisse dicitur, quod nemo in ea poterat gradum in theologia adipisci nisi primitus hunc errorem iurasset se defensurum, & perpetuo ei adhaesurum, haec Adrianus. Englished thus. The sixth heresy teacheth, that no soul is in eternal bliss before the day of Doom: because as it saith, no soul before that day seeth God, the Armenians are the Authors of this heresy, & yet the greeks hold the same. After these rose up pope john the twelfth of that name. 
The pope commandeth his vassals, to swea●e unto false doctrine.  But least any man distrust my words in this point, I will rehearse the words of pope Adrian, who in his fourth book of sentences, in the end of a certain question of the sacrament of confirmation, saith thus? last of all, it is reported of pope john the twelfth: that he publicly taught, declared, & commanded all men to hold (this opinion,) that the souls of the just have not the stole before the day of Doom, wh●ch is the clear and facial sight of God. And it is said, that he induced the University of Paris to this: that no man should take any degree in the same, but he that first did swear to defend that error, & to maintain the same for ever. Thus saith pope Adrian, the most excellently learned Bishop▪ that ever was at Rome: and the famous religious Friar Alphonsus a Castro, doth constantly defend his Doctrine. Out of whose words I note first, that pope Adrian saith of Pope john (Docuit) he taught. Secondly, he saith, (Publice) publicly. Thirdly, he saith (Mandavit) he commanded all to hold it? Fourthly, he saith none could be made graduate in theology, save only he that held this opinion. Fiftly, he saith every graduate did swear to defend it for ever. So then, the pope may err, not only personally as a private man, but also judicially as a public person, and pope of Rome, and that even by the flat testimony of Adrianus, who himself was also pope of Rome. Alas, alas, how hath the late Romish church bewitched us.   

CHAP. XV. Of popish general counsels.  
THat general popish counsels in these our days, are as a nose of wax flexible to the pope's own good liking, & the decrees thereof, as uncertain as the wind and weathercock: I have proved at large else where, 
In my book of motives.  by the testimony of best approved popish writers. Now I will only touch in general words, the principal heads thereof: referring the reader for the proof of this discourse, unto my book of motives. First, no popish council is of any force, power, or authority, unless it be holden with the pope's good liking, as also in which place, and at what time his holiness shall appoint or approve. Secondly, if the pope's legates do not agree to the resolution and Decrees of the council: or if any thing be decreed with the consent of the lagates, which the pope liketh not, and therefore will not approve the same: all such decrees (be they many, be they few) are cassiered, disannulled, frustrate, and of none effect. Thirdly, all the Bishops (who only have definitive voices in all popish counsels,) are solemnly sworn to be true unto the pope, and to defend his canons, and usurped papal sovereignty, not only against Turk & jew, but also against all persons without exception, even also against their own sovereign Lords, Princes, and monarchs, to whom they owe most sacred obedience: which decree and most execrable constitution, was published in the year 1228. after Christ's most sacred Incarnation. A.D. 1228 The Author and commander of that cursed decree, was pope Gregory, the ninth of that name. Fourthly, the pope will not be present in person, but sendeth messengers or Legates in his place to the council; who have in charge to do nothing contrary to that instruction, which they received from his mouth. 
Vide super, Cap. 1.  Fiftly, when the fathers of the council have fasted long, prayed much, consulted gravely, deliberated maturely, decreed soberly, commanded strictly, and anathematized severely, and that even with the consent & assent of the pope's own Legates; yet can neither others nor themselves, tell us or themselves, what shall be of force therein, or be holden for a law. No, no, the pope's holiness sitting stately in S. Peter's chair at home, must be certified what the council hath done, and consider well of the matter, lest any thing be concluded against himself, or against his late Romish religion. And consequently, he allowing nothing but what is to his own good liking; it followeth of necessity, that his general councils in these days, are as the Weathercock, as unconstant as the wind, and as flexible as a nose of wax. For when we shall allege the decrees of the most famous councils of Chalcedon, of Constance, and of Basil, for the equalizing of the Bishop of Constantinople, with the Bishop of Rome, or for the authority of a general council above the pope and Bishop of Rome.  
The pope's parasites will answer ●oundly and arrogantly (though neither modestly, nor clerkly) that such decrees and Canons were never confirmed by the Pope, and presently, if any reply upon that answer, (so it be done where popery beareth the sway) he shallbe cast into the holy Inquisition, where he shall abide until he have paid the utmost farthing: and after all other tortures be burnt with fire and faggots, if he do not condescend unto the Pope's mind. For whatsoever the Pope defineth, that must be holden as true as the Gospel: and whosoever withstandeth the same, must be condemned for an Heretic, Alas, alas, how hath the late Romish Church seduced us?   

CHAP. XVI. Of popish succession in the Romish Church.  
THe Succession of Romish Bishops is not so certain, as the Papists would bear the world in hand it is. For first, S. Clement, (whose Epistles the papists magnify, when they seem to make for their purpose,) testifieth for himself, that S. Peter appointed him to be his successor. 
Clemens epist. 1. Ir●n. lib. 3. cap. 3. Epiphan haer. 27. Eusebius, lib. 3. cap. 12.   
Irenaeus, Epiphanius, Eusebius, and the Canon of the popish Mass, do all with uniform assent, place Linus and Cletus before Clemens. Yet Sophronius Metaphrastes, and the popish pontifical which can not lie, affirm roundly and peremptorily, that S. Peter lived after Linus. This variety so troubled Nanclerus, a famous popish Historiographer, that he was enforced to coin this new and untimely hatched distinction. 
Nanclerus, pag. 438.  Viz that Saint Peter, did indeed ordain and appoint Clement to be his successor: 
Lo, the pope controlleth S. Peter, if this be true.  but Clem●us perceiving that it would be a thing pernicious unto the Church, if one bishop should choose an other to be his Successor, yieldeth up his right, and so Liws was elected in his place. The receitall of this imaginary solution, is a sufficient confutation of itself.  
Secondly, many Schisms, have been in the Romish Church amongst our Romish bishops, and that for very many years together, so that the latter can never be proved constantly, to have descended successively without interruption from the former. The great papist Onuphrius Panvinius, reckoneth up thirty Schisimes in the church of Rome. 
Onuphrius in chronico.  The first schism was between Carnelius the good Bishop and Novatus the antipope, in the year of our lord 252. A.D. 252 the 2. was betwixt Liberius and Felix, in the year 355. A.D. 355 the third was betwixt Damasus and Vrsicinus, in the year 366. A.D. 366 the fourth between Bonifacius and Enlalius, in the year 420. A.D. 420 the fifth schism was between Symmachus and Laurentius, in the year 428. A.D. 428 the sixth schism was between Bonifacius and Dioscorus, in the year 530. A.D. 530 the seventh was between Syluerius and Vigilius, in the year 538. A.D. 538 the eight was between Petrus and Theodorus, in the year 685. A.D. 685 and here by the way. 
The Bishops of Rome were for the space of 684. years, subject to the Emperor.  I wish the reader to observe seriously out of this famous papist Onuphrius, that the Bishops of Rome for the space almost of seven hundred years after the sacred incarnation of Christ jesus, acknowledged the Emperor for their superior and Lord▪ as without whose Letter patents they could have no jurisdiction, nor be reputed lawful Bishop. Of which point, I have else where written more at large: 
In the survey of popery.  the 9 schism was between Theodorus and Paschalus in the year 687 A.D. 687 the 10. schism was between Theophilactus and Paulus in the year 757. A.D. 757 the eleventh schism was between Constantinus & Philippus in the year 767. A.D. 767 the twelfth was between Zinzinus and Eugenius, in the year 827 A.D. 827 the thirteen schism was between Anastasius and Benedictus, in the year 855. A.D. 855 the 14, was between Formosus & Sergius in the year 891. A.D. 891 the 15. was between Leo the first, and Christopherus, & Sergius the 3. in the year 903. A.D. 903 the 16. schism was between Benedictus the first, against Leo the eight, in the year 963. A.D. 963 the 17. schism between Boniface the 7. and Bennet the sixth, in the year 974. A.D. 974 the 18. was between john the 17. and Gregory the fifth, in the year 996. A.D. 996 the 19 was between Bennet the 7. and an other nameless adversary, in the year 1012. A.D. 1012 the 20. was between Silvester the 3. and Bennet the eight, in the year 1045. A.D. 1045 the 21. between Bennet the ninth, and john Mincius the adverse competitor, in the year 1058. A.D. 1058 the 22. was between Honorius the second and Alexander the second, in the 1061. A.D. 1061 the 23. between Clement the third, and Gregory the seventh, in the year 1080. A.D. 1080 the 24. was between Gregory the eight, and Gelasius the second in the year, 1118. A.D. 1118 the 25. was between Celestinus the second, and Honorius the second, in the year 1124. A.D. 1124 the 26. was between Innocentius the second, and Victor the fourth, in the year 1138. A.D. 1138 the 27. was between Victor the fourth, Paschalis the third, Celestius the third, Innocentius the third, and Alexander the 3. in the year 1177. A.D. 1177 this schism endured, for the space of 16. years. The 28. was between Nicholaus the fifth, and johannes the 22. in the year 1327. A.D. 1327 the 29. was between Clement the seventh, Benedict the eleventh, and Clement the eight, in the year 1378 A.D. 1378 this schism continued for the space of fifty years. the 30. schism, was between john the 24. Gregory the 12. & Benedict the 13. in the year 1466 A.D. 1466 These three striving and grinning as dogs for a bone, I would very gladly learn, how our papists can derive from them, their holy so supposed succession.  
Thirdly, a woman (as Saint Paul teacheth us,) 
1. Tim. 2. vers. 11.12.  is not capable of holy orders, and ecclesiastical function: and consequently, the popish succession which is derived from our holy Mistress joan Pope, cannot possible be of force.  
Now, to this, the papists can answer nothing, save only it is a fable, and of no credit. But (gentle Reader,) many papists highly renowned and of great esteem in the Churrh of Rome, do with uniform assen● confirm it to be true: 
Lo●, eight famous popish writers agree to this story of Pope joan.  Viz. Segeberius Gemblacensis, Mar●●●us Scotus, Mathaeus Palmerius, Martinus Polonus, Philippus Bergomensis, Baptista Platina, Barthol. Carranza and johannes Nanclerus, who after he hath told a long tale to s●lue the matter after his fashion concludeth in these words: 
N●●cleru● Pag. 713.  Sed etsi fait verum, nulli tamen ex hoc salutis emersit periculan, quia nec Ecclesia tunc fuit sine capite quod est Christus, ait Antoninus, nec. ●. ultimi effectus sacramentorum quae illa conferebat, deficiebant, eyes qui devote accipiebant, scilicet gratia: licet mulier non sit susceptibilis Characteris alicuius ordinis, nec conficere encharistiam, etiam de facto ordinata, possit, nec absoluere a peccato: unde ordinati ab ea, erant iterum ordinandi, graetiam tamen sacramentorum Christus supplebat, in recipientibus dignè, ignorantia facti invincibili eos excusante. Englished thus. But although it were true, no man for all that sustained any loss of his salvation, because the Church even then had still a head which is Christ, saith Antoninus. Neither did they, who received devoutly the Sacraments which she ministered, want the last effects of them, which is grace: albeit a woman be neither capable of any character of order, neither able to celebrate the eucharist, or to absolve from sin. Whereupon such as received orders of her, were to be ordered again: yet Christ supplied the grace of the Sacrament, in those that received them worthily, invincible error of the fact excusing them.  
Thus witeth this famous popish Historiographer: who employeth his whole industry and all his wits, to defend the pope from shame and dishonour, if it possibly could be done. Out of whose words, I observe: First, that he can not constantly deny the matter, but feareth the truth of the History.  
Secondly, that Antoninus their reverend Archbishop, and cononized Saint, is of his opinion.  
Thirdly, that the pope is neither of necessity the Vicar of Christ, as he pretendeth, no● yet the head of the church.  
Fourthly, that popish succession is uncertain, and of no account at all.  
Fiftly, that it is doubtful, which of their Romish Cardinals and Bishops be rightly ordered, and whether they be mere Lay-people or priests.  
Sixtly, that then many papists, both of the Clergy, and of the Laity, committed most gross, palpable and flat idolatry. I prove it because none but priests canonically ordered, can make Christ's body, and change the bread into flesh, as popish religion holdeth. To which I add, that none of them which received orders of our holy Mistress the pope, were or could be priests, but mere Lay-men, and therefore were to be ordered again, as Nanclerus truly writeth. 
Mark well this discourse.  To which I must add this also: that all the people both priests and lay-people, were bound to adore as God Almighty, that which the Priests so supposed made by Mistress joan pope, did elevate & hold over their heads at Mass: which for all that, was but a piece of Baker's bread, as popish doctrine teacheth us, neither will invincible ignorance serve the turn, as Nanclerus would have us believe.  
Fourthly, (and this reason woundeth the heart, and striketh dead,) the general Council of Basil, deposed pope Eugenius for his contumacy, and chose Amadaeus, 
Amadaeus olim Dux subbandiae.  who was named Foelix the fifth, who lived pope nine years, five months and odd days, in which time, he consecrated and made many Cardinals, Priests, and Deacons. 
Carranza, N●nclerus, Platina. Pontacus An. 1439.  This notwithstanding, Eugenius crept again into the popedom, without any Canonical election, and continued in the place as Pope: and consequently, all Cardinals, Bishops, Priests, and Deacons who afterward sprang of him, that is, of the Church of Rome, are illegitimate, irregular, usurpers, schismatics, and not lawful governors of the Church, and it will not help the Papists to answer, that the council could not depose the pope. 
Coficilium est supra Papam. Victor. rel. 4.  For most famous and best learned papists, Cardinalis Cameracensis, Abbas Panormitanus, Nicolaus Cusanus, Adrianus papa, Cardinalis Florentinus, johannes Gersonus, jacobus Almainus, Abulensis, and many others, do all constantly defend as an undoubted truth, that a general council is above the Pope, and hath power to depose the pope. 
Depot. papae, pag. 149. in the anatomy of popish tyranny, pag. 137.  This case is so clear, that the Council of Constance did De facto, depose two pope's john the 12. and the 23. as I have proved at large in an other book, neither will it suffice to say, that the Council of Basill was not a lawful Synod, because it neither had the presence of the pope, nor of his Legates. 
Concilium ob pest. Senas Translatum.  For first, the council was called by Pope Martin the fifth to be holden at Papias, from whence by reason of the pest it was removed to Senas. Aterward, it was translated by Alphonsus the king of Arragon, & continued at Basill: where were present both Sigismundus the Emperor, and julianus the pope's own Legate, and after him Ludovious the Cardinal of Arles, supplied his place. Again, not only the council of Basill, but the counsels also of Constance, of Florence, and of Lateran, did all constantly and uniformly define for an undoubted truth: that a general Council is above the pope, and hath authority to cite him, to control him, (and if the cause so require) to depose him. And for due proof hereof, the council of Constance, de facto, deposed three pope's, Viz. john 23. Gregory the 12, and Benedict the 13. and chose Martin the first, and made him pope, M. Gerson addeth that the council deposed also john the twelft. 
Gerson ubi supr.   
Pope Sergius the third, (as is already proved) disannulled the acts of Pope Formosus, and caused all such as had been made Priests, Bishops, or Deacons by the said Formosus, to take orders again. 
Supr. cap, 11.  Behold the certainty of golden excellency, of popish so highly esteemed succession. Alas, alas, how hath the late Romish church bewitched us.   

CHAP. XVII. Of Popish Excommunications.  
IF I should relate verbatim, the huge Mass of popish Excommunications▪ time would sooner fail me then matter to write. A few of them I purpose in God to rehearse, by which the indifferent Reader, may easily esteem the nature and quality of the rest. But before I come to the depth of the Mystery, I have thought it good to admonish the Reader of these special points.  
First, that by popish proceeding, none can excommunicate himself: and consequently, when either the Pope, or other inferior Bishops shall excommunicate all adulterers, fornicators, drunkards, Symonists, and such like: then neither the Pope nor such Bishops are excommunicate, albeit they be drowned up to the ears in the self same sins.  
Secondly, that the Pope himself can not be excommunicated, neither by any law, nor yet by the power of any man: unless it be for heresy, for which he may both be judged and deposed. 
Dist. 40. cau. si papa.   
Thirdly, that the Pope, may grant and give Commission to mere Lay-people, even unto women, to thunder out excommunications against supposed offenders. 
Panormit. in cau. decernim. sumu●. pag. 301.  These Preambles being seriously pondered, let us view the substance of the Text.  
The 28. Excommunication in number, is against all such as shall appeal to a future general council, from the sentence, decree, constitution, or mandate of the Pope. 
Fumus. pag. 328. Caietan. Pag. 185.  This Law was made upon great policy, for the maintenance of the Pope's usurped primacy. First by pope Pius the 2. in the year 1458. and after that confirmed and extended by Pope julius the second, in his extravagant in the year, 1503. Materia inquit Caietanus, est sacrilegium contra sedis apostolicae primatum. Englished thus. The matter of the Decretal or extravagant, (saith our Cardinal Cajetan,) is sacrilege against the primacy of the Apostolic seat. If I should recite all that the Cardinal saith, in defence of this execrable excommunication: I should be tedious to the Reader, and he reap small or rather no commodity by the fact. This is enough for the Reader to know herein: that the general Council of Constance, (which was holden in the year 1439.) A.D. 1439 did decree flatly and constantly, that the Bishop of Rome, (now adays called Pope,) was subject to a general Council, and that it had authority to summon him, to punish him, and to depose him. Which power they manifested practically, when they deposed three pope's, and placed a fourth man in the popedom. Yea, the Council avoucheth constantly and most christianly, that the council is above the pope, as is already proved. To countermand which decree and Constitution, Pope Pius the 2. & julius the 2. published their decrees, with a terrible excommunication annexed thereunto. For this purpose also did pope Boniface the 8. publish his antichristian extravagant, A.D. 1297 in which he callenged both the spiritual and the temporal sword. But the wortheist, the wisest, and the best learned papists, do this day make small reckoning of such thunderbolts.  
The 29. Excommunication in reckoning, is against the College of the Cardinals of the Romish Church: who by Simony or simonical pacts, procure themselves to be advanced to the popedom: by virtue of which Excommunication, all such as are made Popes by Simony or simonical pacts, do ipso facto, incurre the sentence of excommunication: from which they can never be absolved, but by one that is pope in deed, and canonically elected thereunto. Upon which Excommunication, one of the pope's Inquisitors, Bartholomaeus Fumus a very learned Dominican Friar, and consequently a man of high esteem in the Church of Rome, hath published this Commentary for the true sense and meaning of that axtravagant, which pope julius the second devulged in that behalf. A.D. 1503 These are his express words: Nota hic, & been, papa simoniacè electus, non est vere papa. Englished thus. Note here, and that to good purpose, that the Pope which is elected by Simony, is not the true Pope indeed. 
Fumus in extravag. ●●l. 2.  Mark (gentle Reader) for Christ's sake, even as thou tenderest thine own salvation: for this doctrine with the circumstances adjacent, is Prora & puppis: for thine instruction and for the everlasting detestation, of the late upstart Romish religion. We see here most evidently by the pope's own constitution and flat decree, which no man may withstand or gainsay: that whosoever is chosen pope by Simony, is no pope in deed.  
Now sir, let us proceed, and let us look circumspectly into this matter: as which is of so great importance, as nothing can be more.  
Baptista Platina, a man both very near and very dear unto the pope's, (as who was by office Abbreviator apostolicus,) and consequently best acquainted with the manners and dealings of pope's telleth us roundly and constantly, that the pope's of latter days crept into the popedom, by gifts, bribes, and Simony. These are his express words: 
Platina, in vit● Sylvestri.  Eo. n. tum pontificatus devenerat, ut qui plus largitione & ambitione, non dico sanctitate vitae & doctrina valeret, is tantummodo dignitatis gradum bonis oppressis & reiectis obtineret: quem morem, utinam aliquando non retinuissent nostra tempora. Englished thus. For to that pass was popedom now brought, that whosoever was able to prevail most, in giving bribes & in ambition, (I say not, in good life & doctrine,) that man only should have the degree of honour, and good men should be rejected. Which custom, would to God our days had never known.  
Again in another place, the same Platina hath these words; 
Platina, in vita Damas●, 2.  Adeò. n. inoleverat hic mos ut iam cuique ambitioso liceret Petri sedem invadere. Englished thus. For this custom did so increase, that now every ambitious fellow might invade Peter's seat, or Chair. Gregory the fifth, was by sedition thrust out of his throne, and pope john the 18. by tyranny, occupied the popedom. So write both Platina and Carranza. Yea, Platina proceedeth further, and saith thus; 
Platina, in vita joh. 18. Carranza, in summa, fol. 355.  qua quidem beatitudine johannes caruit, fur certè in pontificatu, & latro, non. n ut par fuerat, per ostium intravit. Englished thus. Which happy life pope john wanted, as who was a thief and a robber: for he entered not in by the door, as he ought to have done. To be brief, pope Bonifacius the 8. may sound the Trumpet for all the rest. Of him Carranza the popish Friar writeth in this manner: 
The holy Friar Carranza, ubi sup. fol. 369.  Intravit ut Vulpes, regnavit ut Lupus, mortuus est ut Canis. He entered as a Fox, he reigned as a Wolf, he died as a Dog. See more to this effect, in the tenth Chapter aforegoing.  
Thus (gentle Reader,) two things are cleared: which are of so great importance, weight, and moment, as they are able to batter down popery, and to draw it under foot.  
For first, what Bishop soever is made pope, by gifts, bribes, and Simony: that Bishop is not pope indeed.  
Secondly, the Bishops of Rome, for a long time have been very wicked men, & have aspired to the pope-dom by bribes and Simony. To which 2. things thus cleared, this 3. is consectary: viz. that the Bishops of Rome now for many years, are neither the true Bishops nor Popes of Rome in very deed: 
〈…〉 visible by popish doctrine.  And consequently, by popish doctrine, there are no true popish Bishops in the world. This point can never be truly answered, by all the jesuits, & jesuited papists in this land.  
The 18. excommunication falleth upon all those, which deny the church of Rome to be the head of all other Churches, and the pope to be the commander of all people. This excommunication was thundered out, for the establishing of the pope's tyranny throughout the christian world.  
The 71. excommunication, is against all such as shall boldly affirm, either that the blessed virgin Mary was conceived in original sin, or not so conceived; and thereupon shall condemn them of heresy, or of mortal sin, that hold, preach, or defend the contrary. This excommunication pope Sixtus the fourth, thundered out in his extravagant in the year 1474. By which we may see the uncertainty of the pope's doctrine, as also his ignorance in the high mysteries of his own religion. For, though he cannot err judicially in matters of doctrine, as the papists hold and believe; yet can he not decide and determine this easy question, whether the virgin Mary was conceived in original sin, or not. And yet Aquinas the pope's angelical Doctor (whose doctrine two pope's, 
Vrbanus and Innocentius.  Vrbanus the fourth, and Innocentius the fifth, have confirmed to be sound and true) affirmeth resolutely, that she was conceived in original sin. So then, one pope cannot tell what to say or think of an others resolution; and much less can many silly papists tell, what to hold or believe concerning the pope's decrees in matters of faith. Alas, alas, how hath the late church of Rome deceived us?   

CHAP. XVIII. Of adoring Popish Images and Relics.  
ALbeit the making of Images for a civil use may be permitted, as a thing not reproved, but approved, both by the holy scriptures, and by the testimony of the holy Fathers, whereof I have written elsewhere more at large; 
In the survey of Popery.  yet the adoration done to Relics and Images, is 〈◊〉 condemned even by the best popish writers. Gr●gorius Magnus (whom the papists repute a saint, & he was an holy Bishop in deed) being Bishop & Pope of Rome himself, and consequently, a man of sufficient testimony against the papists, shall be umpire and judge in this weighty controversy. These are his express words; 
Gregorius Sereno episcopo, libr. 7. epist. 109. cap. 109.  Praeterea, indigo dudum ad nos pervenisse, quod fraternitas vestra quosdam imaginum adoratores aspicien●, easdem ecclesiae imagines confregit atque protecit. Et quidem zelum vos, ne quid manu factum adorari possit habuisse laudavimus; sed frangere easdem imagines non debuisse iudicamus. Idcirco. n. pictura in ecclesus adhibetur, ut hi qui ●tera● nesciunt saltem in par●etibus videndo legant, quae legere in codicibus non valent. Tua ergo fraternitas & illas servare & ab earum adoratu po●ulum prohibere debuit; quatenus & literarum nescij habe●ent▪ unde scientiam historia colligerent, & populus in pictura adoratione minimè peccaret. Englished thus. Furthermore, I am to tell you, that relation was made to us a while ago, that when your fraternity beheld some who adored and worshipped Images, than you broke in pieces the Images of the church, & hurled them away. And truly, I commend your zeal therein, lest any thing made with hands should be adored. Yet I judge, that you should not have broken the same Images. For Images are placed in churches to this end, that they which cannot read stories in the book, may read them by sight on the walls. Therefore your fraternity should not have broken them, but have forbidden the people to adore them: that so the unlearned might have gathered the knowledge of the history, & the people not have sinned in worshipping the picture. Thus writeth the holy, learned, and ancient Bishop, or Pope of Rome. Out of whose words, I observe these worthy & golden lessons. First, that Images may not be worshipped. Secondly, that Saint Gregory commendeth the zeal of the good Bishop Serenus, who broke the images in pieces, which the people worshipped. Thirdly, that though Images were in those days permitted for instruction-sake: yet were the people never permitted to worship them, but sharply reproved in that behalf.  
To which I add, that this Gregory, who was Bishop of Rome, and this Serenus, who was Bishop of Massilia, did both of them live more than fix hundred years after Christ: at which time, the worship done to Images, was deemed a very heinous crime. And therefore the godly Bishop Serenus did break those images, which the people worshipped. Yea, Gabriel Biel a religious popish Friar, and a very learned school-doctor, who lived long after Gregory and Serenus, even one thousand, four hundred eighty, and four years after Christ, doth sharply inveigh and reprove the worship given to images. He hath a large discourse of this subject, in which the Reader may find these express words: 
Biel in ca●. missae lect. 49. in line.  Quod vero Chistiana religi● imagines sustinet in ecclesia & oratorijs, non permittit eo fine, ut ipsae adorentur▪ sequitur: neque adore imagine Christi, quia ●igum, nec quia imag●: sed adoro Christum coram imagine Christi: quia scilicet image Christi excitat me ad amandum Christum. Englished thus. Whereas Christian Religion tolerateth images in the Church, and in oratory's: it doth not permit them for this end, that they may be adored. Neither do I adore the Image of Christ, because it is wood, neither for that it is an image. But I adore Christ before the Image of Christ, because the image of Christ doth allure me to love Christ.  
Lo, this famous and learned popish Doctor, agreeth with the good Bishops Gregory and Serenus: and affirmeth plainly and constantly, that images may not be worshipped.  
And for this end he telleth us, that when himself beheld the Image of Christ, he did not worship the Image, but Christ represented by the Image. So then, the worshipping of Images is not the old, but a very new religion; as which was detested and abhorred of the learned and wiser sort, for the space of fourteen hundred▪ fourscore, & four years, 
Florint Biel, An. do. 1484  after Christ's ascension into heaven. But some will say, that S. Gregory allowed Images in the church, and reproved Serenus, because he broke them in pieces. To which I answer, that Gregory commended the zeal of Serenus, and approved his opinion, they both agreed in this, that Images may not be worshipped. Serenus thought it time to break them in pieces, when the people began to adore them: but Gregory thought, they might still remain in the church; so the people were instructed how to use them, and prohibited to worship them. And of his opinion are some reformed Churches in this age, who still retain Images in their Temples. I dare condemn neither those, who still keep them in their churches; nor those who have abolished the same. But this I boldly avouch, that Serenus had for his example, both the fact of the good King Ezechias, who break in pieces the brazen Serpent, when the people began to adore it, albeit God himself had appointed it to be set up; 
2. Reg. 18. v. 4. Epipha in Epist. ad Io. Hieros.  and also the practice of S. Epiphanius, who seeing the Image of a Saint hanging in the church, rare the same asunder, and advised the warders to bury some poor body with the vail, and to see, that thenceforth no such veils should be hanged up in the church. Some again will say, that many miracles have been done by Images; and that such as adored & worshipped them, have thereby received their health. To whom I will answer, even as their own dear Doctor Grabriel Riel doth. His express words are these: 
Grab Biel, ubi supra.  Quod si aliquando miracula fiunt, hominibus etiam ad eas confluentibus adiutoria aut sanitates praestantur; non haec virtute imaginum, sed virtute dei ministerio bonorum angelorum ad intercessiones sanctorum contingunt, vel etiam non nunquam operatione daemonum ad fallendum inordinatos cuitores deo permittente, exigentem talium infidelitate. Englished thus. If miracles be sometime done, and men also resorting to them, be holpen or receive their health; yet are not these things done by virtue in the Images, but by the power of God, & ministry of the good Angels at the intercession of the saints. Yea sometime by the operation of the devils, to deceive the inordinate (and superstitious) worshippers by God's permission, their infidelity so requiring. Thus writeth Friar Biel; out of whose words I observe, first, that miracles are sometime done, when the people worship & adore Images. Secondly, that such miracles are done by the power of the devil. Thirdly, that God permits them to be done for the punishment of their infidelity, who are polluted with the superstitious worship of Images. The same reason yieldeth an other famous papist, M. Gerson, sometime the Chancellor of Paris▪ of an other different subject in deed, but wholly & plainly to the same effect. These are his express words▪ 
johan. Gersonus, cont. medic. monuspess. in dicto, 3. in part. prima.  Arguunt iterum, & nos in similem causum trahere ●atagum. No●ne inquiunt, talia similiter fueriut, aut tolerantur ab ecclesia, in peregrinationibus certis, in cultu imaginum, in cereiss, in aquis benedictis, & in exorcismis? nun dic●tur quotidie si novem diebus perdurat in hac ecclesia, si ex aqua illa perfundatur, aut si tali se v●veat imagini, aut si aliquid talium faciat, ipse mox sanabitur, vel op●ato potietur? fateor, abnegare non possumus multa inter Christianos simplices sub sp●●i● religionis introducta esse quorum sanctior esset omissi●: tolerantur tamen; quia neque●ut fundit 〈◊〉 erus. Englished thus. They object again▪ and labour greatly to draw us into the like cause: doth not the church say they either practice in like manner such things, or at least permit such things to be done, in going on pilgrimage, in worshipping Images, in Torches, Tapers, and Candles, in holy Water, and in exorcisms? Is it not daily said, if one abide nine days in this church, if he be sprinkled with that water, or if he make vows to such an Image, or do any such thing, he shall presently be healed, or have his desire, I grant we can it not deny, that many things are practised among Christians, under colour of religion, which to omit and leave undone, were a more holy thing: nevertheless the Church doth tolerate them, because she cannot utterly abolish the same,  
Again, the same Doctor hath these words; 
Gerson ubi supra.  At ob●jciunt; quare non possumus daemonem cogere ad pr●standum humana quadam obsequia, cum sacerdotes hoc facere tentant ordinary? responde●, si coactio daemonis aliter expectetur, quam per miraculum, Deo specialiter cooperant, ●stud falso creditur, & pericul●●è quaeritur: falso quid●●●propter libertatem daemonibus▪ insitam, quae nec ab istis corporalibus quibus perfectior est, nec a carminibus cogitur: is●●d antem periculose quaritur, quia hostis est dolosissimus, & tunc fingit se compelli per tales ritus impios, quibus honorari quaerit, & animas perdere. Englished thus. But they object; why may we not compel the devil to do human duties, seeing the Papists do daily take in hand to do it? I answer▪ if the compulsion of the devil be otherwise expected, then miraculously by God's special handiwork; it is both fa●ly believed, and dangerously assayed: falsely, by reason of the natural power of devils, who neither can be forced by verses, nor yet by any corporal creatures of less perfection than themselves: dangerously, because the devil is a most subtle enemy, who then feigneth himself to be compelled by those impious rites, with which he seeketh to be honoured, and to destroy our souls.  
The same learned writer, in an other place hath these word●▪ 
Gerson. cont. superst. med. part. 1. 〈◊〉 abseruat. diorum, concl. 6.  Sicut vera & Christiana fides mirabilia operatur in bone oradeutibus, sic & fals●● & mal● credulity deo permittente 〈…〉, vel 〈…〉, dominus 〈◊〉 adharere a●quibus vanis observantijs, permittit aliquos eventus contingere, & ita eos plus consequenter firmari in ta●i opinion, ut maior fiat cacitat corum, & in laqueum cadant quem sibi fecarunt. Quicquid. n. mali evenit t●li die, imputant malitiae ●iri, & 〈◊〉 aspeciunt ad ea, quae ben● & prosperè successerunt tali die a deo. unde merito deus permittit tales deci●i, & in laquais su● credulitatis v●n● incidere. Englished thus. As the true Christian faith, worketh miracles in the true believers; so doth a wicked false credulity by God● permission, work sometime, or rather demerit evil events. Yea, while the Lord perceiveth them to be too much given to vain and fond observations and superstitions, he permitteth such events (or miracles) to happen, and consequently, them by that means to be more confirmed in such an opinion, that their blindness may be the greater, and they catched in their own snare. For whatsoever evil chanceth such a day, they impute it to the wickedness, malice, and ill fortune incident to the day; and they regard not those things, to which God hath given good and prosperous success upon such a day. Wherefore God doth worthily suffer such to be seduced, and to fall into the snares of their vain credulity. Thus writeth Master Gerson, a very famous papist, and a learned man indeed. Out of whose doctrine I observe sundry important documents, as well for the instruction of the indifferent Reader, as for confusion of the obstinate papist.  
First, that many things are done in the popish churches, like unto things done by Art-magicke by the power of the devil.  
Secondly, that the popish usage in gadding on pilgrimage, in worshipping Images, in Tapers, Torches, Candles▪ Exorcisms, and other like popish superstitions, may well be resembled to the practice of soothsayers, Conjurers, and Magicians.  
Thirdly, that the learned papist could not excuse such superstitions used in popery, and therefore was he enforced to use this silly, silly evasion, viz. that the church doth tolerate them, because it cannot altogether abolish the same.  
Fourthly, that God doth suffer miracles or strange events, to be done by the power of the devil; that so the wicked for their just deserts, in regard of their former sins, may be more confirmed in their superstitious dotage, and receive due punishment for their vain credulity.  
Fiftly, that not to take a ●ourney, or not to do such a thing on such a day (which many Papists observe most superstitiously) for fear of some misfortune or ill success, is here condemned for superstition, by this famous Papist.  
Sixtly, that popish priests, which daily and usually take upon them by their exorcisms to cast out devils, are by this learned Papist accused and condemned, both of infidelity and of temerity. And his reason is this, because that the devil cannot be compelled to do any thing, unless it be by the special and miraculous work of God.  
Seventhly, that the devil therefore feigneth himself to be compelled by such wicked rites & superstitious dealing, th● his worshippers may thereby, be the more deeply confirmed in their superstitious dotage and vain credulity.  
To which I must needs add as a delicate p●st-past, for all the jesuits and jesuited papists: that the supposed miracles done by papists, are often counterfeit, and plain Legerdemain. This I will not barely say, but after my wont manner prove it: even by the testimony of their own popish writers▪ Mark well (gentle Reader▪) what I shall truly deliver thee in this behalf.) The papists in their book intitulted the jesuits Catechism, have these express words. 
Lib. 3 cap. 16. fol 174.  The kingdom (of Portugal) being fallen to Sebastian, the holy Apostles, the jesuits conceived a hope, that by this means it might descend unto their Family, and dealt with him many ways, that no man might from thence forward be capable of the crown of Portugal, except the were a jesuit, and chosen by their society, as at Rome the pope is chosen by the college of Cardinals. 
What a cozenage is this?  And for as much as he, (although as superstitious as superstition itself,) could not, or rather durst not condescend thereunto, they persuaded him, that God had appointed it should be so, as himself should understand by a voice from heaven near the seaside. Insomuch as this poor prince thus carried away, resorted to the place two or three several times: but they could not play their parts so well, as to make him hear this voice. Thus write the learned papists of France, in their book called the jesuits Catechism. Which book upon the good liking thereof, the English Secular priests have translated into our vulgar language: to which story, I add this for explication sake, that this young king 〈…〉 up under the jesuits, & therefore they thought to ha●e drawn him to their lure and bate. And when they could not prevail that way, they dissuaded him from marriage, and to go personally to the wars, in such sort as they designed him. By which unchristian means he was cut off, and the kingdom devolved to the King of Spain. For their only intent was this, to maintain popery, and to suppress the Gospel.  
I have proved this elsewhere: where I have made evident demonstration, that popery is inseparably linked with treason, and cannot consist without the support of the Spanish king. There may the Reader find at large, 
In the anatome of popish tyranny.  many other like miracles wrought by the jesuits, as also their seditions and traitorous dealing every where. It were expedient for all simply seduced papists, and for all such as are by any means carried and led into error by the jesuits (of which faction, there is too great plenty in this Realm) to provide my Anatomy, and to read it again, and again: for in so doing, I am persuaded and fully resolved, that all careful of their salvation, would utterly abhor and detest all popish faction. The jesuitical religion, (which is the Popes own doctrine) is nothing else but an hogepoge of Omnigitherum● as the secular popish priests have constantly avouched, in their printed books divulged to the whole world. Alas, alas, how hath the late Romish Church bewitched us.   

CHAP. XIX. Of Popish adoration, and invocation of Saints.  
COncerning this controversy, I have written elsewhere at large: 
●n the Survey of popery: Where every thing is answered, that the papists can possibly object for themselves.  I deem it here to be enough▪ to unfold that great superstition and gross idolatry, which the papists commit in this behalf. The popish invocation of saints this day used in the Romish Church, is the self same, which the Gentiles used in old time, when they did invocate false gods. I prove it, because they have peculiar saints for their several necessities: viz. Saint Loy, for their horses, S. Anthony, for their Pigs, S. Roch, for the pestilence: S. Steven, for the night: S. john for the day: S. Nicholas, for their studies, Saint George, for their wars: S. Cosma, and S. Damian, for their sores: S. Appolonia, for their teeth: S. Agnes, for their Virginity: and others innumerable, for the like end and effect: they erect Church● to their saints: they frame images to them: they carry their images about in Procession: they consecreate altars to them, they dedicate Holidays to them, they make vows for the honour of them, they offer presents to their altars and images: they put Lamps, tapers, torches and lights before their images: they kneel down before their images: they touch them: they embrace them, they speak to them: they entreat them, as if they were yet livings yea, they seem to surpas the folly & impiety of the Gentiles. For they ascribe their salvation to their saints: even to such saints, as of whose saint-hood we may well stand in doubt. They invocate Campion, Sherwin, Ballard, nn, Nelson, and the rest of that seditious faction.  
Alphonsus, the Iesuit●, and late Rector of the English College at Rome, caused the Organs to be sounded, and all the Students to come to the Chapel: where himself having on his back a white Surplice, and the stole about his neck, sang a Collect of Martyrs: so after his manner, canonizing Campion the Traitor, for a Saint. Such is the seditious impudency, of newly hatched R●mish jesuits, of which cursed brood, I have written at large in my Anatomy.  
And lest any jesuit or jesuited Papist, shall be able to deny, that they ascribe their salvation to saints: (for they use to say, they make them but Mediators of intercession, and not of salvation or redemption▪) I will prove it flatly, out of their own Books: yea, even out of their church-service, which I wish the Reader to mark attentively. In the Prayer of the Church of Rome upon Thomas B●●kets day, sometime the archbishop of Canterbury, I find these express words: 
In Rom. ●reviar. in festo Tho. B●cke●  Deus pro cuius ecclesia gloriosus pontifex Thomas gladijs impierum occubuit, prasta quasumus ut omnes qui ●ius impl●rant ●●xili●●, petitionis su●●alutarem consequantur effectum. Englished thus. O God, for whose Church, the glorious Bishop Thomas, was put to death by the swords of the wicked: grant we beseech thee, that all which desire his help, may attain the effect of their petition to salvation.  
This mystery is delivered yet more clearly in an other place, in these express words: 
In Hymno Tho. Cant.  Tu per Thomae sanguinem quem pro te impendit, fac nos christ scandere quò Thomas ascendit. Englished thus. By the blood of Thomas, which he for thee did spend, make us, O Christ, to climb, whither Thomas did ascend. Lo, Thomas Becket, died for us, and shed his blood to bring us to heaven, as the papists teach us. It is therefore true by popish doctrine, that he is a Mediator, not only of Intercession, but also of redemption.  
In their Latin Primers delivered to the vulgar people to pray upon, (which God wot they understood not) they teach the people thus to pray: 
Orat. ad S. Paulum.  Paul Apostole, ●e deprecor, ut ab Angelo Sathanae me eripias & a ventura ira liberes, & in caelum introducas. Englished thus. O blessed Apostle Paul, I pray thee, that thou wilt deliver me from the Angel of Satan, and defend me from wrath to come, and bring me into heaven.  
To S. james in this manner: 
Orat. ad S. ●acobum.  O faelix Apostole magne martyr jacobe, te colentes adiuv●, peregrinos undique tuos clemens protege, ducens ad caelestia. Englished thus. O happy Apostle and mighty Martyr james▪ help thy worshippers, defend courteously thy pilgrims on every side, and bring them to heavenly joys.  
Much other like stuff I could allege: but for brevity sake, I will wittingly and willingly superseed many particular prayers made to meaner saints, and come to the blessed Virgin Marie. Maria matter gratia, matter misericordia, tu nos ab host besiege, & hora mortis suscipe. 
In concept. B. Virg.  Englished thus. O Marry, the mother of grace, the mother of mercy, defend thou us from our (ghostly) enemy, and receive us at the hour of death.  
Solve vincla reis, proffer lumen caecis, mala nostra pelle, bona cuncta posc●, monstra te esse matrem, sumat per te preces, qui pro nobis natus, tulit esse tuus. 
In Annuntiat. B. Virgin.  Englished thus. Lose the bands of the guilty, bring light to the blind, drive away our evils, require all good things for us, show thyself to be a mother: let him receive thy prayers, who being borne for us, suffered to be thine.  
Veni regina gentium, deal flammas r●atuum, deal quodcumque denium, da vitam innocentium. 
In visitat. B. Virg.  Englished thus. Come, O Queen of the Gentiles, extinguish the fiery heat of our sins: blot out what is amiss▪ and cause us to lead an innocent life.  
Again in the old Latin Primars, the people are thus taught to pray: 
Orat. ad B. Virg.  In tuo sancto, tremendo, ac terribili judicio: in extremis diebus meis esto mihi auxiliatrix & salvatrix, & animam meam, & animam patris mei, & matris meae, fratrum, sororum, parentum amicorum, benefactorum m●orum, & ●●nium fidelium defunctorum ac vinerum 〈◊〉 aetern●● mortis enligin● libera: ipso auxiliante quem portasti, D. nostro jesu Christo filio tuo: Englished thus. 
Behold here most intolerable blasphemy, against the son of God.  O Glorious Virgin Marie, be thou my helper and saviour in thine holy, fearful, and terrible judgement, even in my last days, and deliver from the mist of eternal death, both mine own soul▪ & my father's soul, & the souls of my mother; brethren, sisters, parents, friends, benefactors, and of all the faithful loving and dead: by his help whom thou didst bear, our Lord jesus Christ thy son.  

Behold here most intolerable blasphemy, against the son of God.  Lo gentle Reader, these prayers (if they be well marked) do contain every jot of power, right, majesty, glory, and sovereignty, whatsoever is or aught to be yielded unto our Lord jesus Christ; yea, the two last prayers make the Virgin Mary, not only equal with Christ, but far above him. For first, the Virgin Mary is desired to defend us from the tortures of hell. Secondly, to bring us to the joys of heaven. Thirdly, the last judgement is called her judgement. Fourthly, she is called our Saviour. Fiftly, she is requested to save father, mother, brother, sister, friends, benefactors, the living and the dead; and all this must be accomplished by the help of Christ her son. Now by the former prayers, she is made equal with Christ: and by the last, far above him. For she is made the Saviour, and he the intercessor: which I gather out of these words, (ipso auxiliante, by the help of our Lord jesus Christ) for by these words and the rest aforegoing, the Virgin Mary doth save us, and Christ is but the Instrument that helpeth her: in the work of our salvation. Which, what intolerable blasphemy it is, let the reader judge.  
For the complement of this present subject, let the Reader observe seriously with me, what a famous Dominican Friar jacobus 〈◊〉 V●ragine hath divulged to the whole world in this behalf. These are his express words: Quidam sancti adiuvant in principio tentationis, quidamin medio, quidam in fine, sed B. Maria semper adiuvat; & in principio, dando Vonstantiam: & in medio, dando perseverantiam: & in fine, dando gloriosam coronam. jacob. de vorag. in assumpt. B. virg. serm▪ 4. Englished thus. Some Saints do help in the beginning of temptation, some in the midst, some in the end. But blessed Mary doth help at all times: both in the beginng, while she giveth constancy, and in the midst, while she giveth perseverance, and in the end, while she giveth the crown of glory.  
Again, in an other place, he hath these words, 
Vbi supra. serm. 5.  Nos autem debemus reginae caeli sacrificare corpora nostra, per mortificationem vitiorum: sequitur, unde legitur in vita. B. Dominici, quod cum christus contra mundum duram sententiam proferre vellet, occurrit matter Christi gloriosa▪ & dixit: bone fili, non secundum ●orum maliciam, sed secundum tuam misericordiam agere debes. Englished thus. But we must sacrifice our bodies in mortifying our fleshly desires, unto (the blessed Virgin) the Queen of heaven. Wherefore we read in the life of Saint Dominick, that when Christ was resolved to pronounce an hard sentence against the world, than his glorious mother came unto him, and said. O my good son, thou must not do according to their malice, but after thine own mercy. 
O intolerable blasphemy,   
In an other place, the same learned Friar and professor of Divinity, hath these express words: Animas nostras semper custodit, haec. n. est illa gallina, de qua dicitur Mat. 23. quae pullos suos custodit sub alis suae pietatis, ab insidijs daemonum. Englished thus. She always keepeth our souls. For she is that Hen, whereof mention is made in Matthew: which keepeth her Chickings under the wings of her piety, from the snares of the devil, in another place thus; 
Vbi. supra serm. 7. fol. 2.17.  Virgo autem Maria est thronus misericordiae gratiae, & gloria est. n. thronus misericordiae peccatoribus: gratiae justis, & gloriae beatis. Englished thus. But the Virgin Mary is the throne of mercy, of grace, and of glory. For she is the throne of mercy unto sinners, the throne of grace to the just, and the throne of glory to the saints in heaven.  
In an other place thus: 
De annuntiat. B. Virgin. sern. 5.  Obviat ipsa nobis auxilijs oportunis, dando nobis. s. panem gratia, virtuten perseverantiae, & exaltationem gloriae. Englished thus. She comes to us with helps in convenient time, giving us the bread of grace, the virtue of perseverance, and the exaltation of glory. Thus writeth this jacobus de Voragine, who was a famous Thomist, a Dominican Friar, and a professor of divinity. Out of whose doctrine, (which he preached openly in the popish Church to the people,) I gather plainly and evidently, most palpable idolatry, and intolerable blasphemy, inseparably linked and necessarily implied, in popish invocation and adoration of Saints.  
For first, the blessed Virgin, is invocated and adored of the Papists, (as their own dear Friar teacheth us,) as the giver of constancy in the beginning of tentation, as the giver of perseverance in the midst, and as the giver of the crown of glory in the end.  
Secondly, the Papists are taught to sacrifice their bodies to her, as to the Queen of Heaven.  
Thirdly, they are taught to believe, that the Virgin Marie controlleth Christ, telleth him what he ought to do, and causeth him to alter hi● determination in judgement, according to her pleasure.  
Fourthly, that the Virgin Marie hath the custody of men's souls, and defendeth them from the snares of the devil.  
Fiftly, that she is the throne of mercy unto sinners, the throne of grace to the just, and the throne of glory to the elect.  
Which things being thus taught, believed, and practised by the papists: I see not what remaineth for them to do, but pull GOD out of his holy throne.  
And yet this impious Idolatry and execrable blasphemy, is very currant in the Romish church. For besides that, which is already alleged out of the Romish church-service, whereby the same is proved sufficiently; the usual practice of the papists, especially of the jesuits, doth evidently confirm the same. The proof is at hand, because in the end of their absolution, which they impart to every one that maketh his auricular confession to them, they add these words; 
Polanchus de modo ●udiē di confessioner.  Passio D. N. I. Christi, merita B. Virg. Mariae, & omnium sanctorum, & quicquid boni feceris vel mali sustinueris, sit tibi in remissionem peccatorum tuorum, in augmentum gratiae, & in praemium vitae aeternae. Englished thus. The passion of our Lord jesus Christ, the merits of the blessed virgin Mary, and of all Saints, be unto thee for remission of thy sins, for increase of grace, and for the reward of eternal life. Behold here, the daily practice of the Romish church. For first, we see the merits of Saints joined as a fellowcommissioner, too and with the holy passion of our Lord jesus. Then, we see remission of sins and eternal glory, ascribed not only to the merits of the blessed virgin Mary, (whom I honour and reverence in mine heart, as the dearest child of God, and most blessed Saint in heaven) but also to the merits of all Saints. Yet not only the blessed virgin, but God himself is by this means, most highly dishonoured, his holy name blasphemed, and his proper glory given to his creatures. And for this end did the most blessed virgin, make this answer to the Angel; Behold the servant of the Lord; be it unto me, according to thy word. 
Luke 1. cap. ver. 38. Ibid ver. 4●.  And this unto her cousin Saint Elizabeth; My soul doth magnify the Lord, and my spirit rejoiceth in God my saviour. Alas, alas, how hath the Romish church seduced and bewitched us?   
Pantòte dòxa tô Theô.  
FINIS.   

A Table, containing the principal contents of all the Chapters.  

CAp. 1. of the original of popish primacy.  
Cap. 2. of the means of aspiring to the same:  
Cap. 3. of kissing the Pope's feet.  
Cap. 4. of power ascribed to the pope.  
Cap. 5. of the antiquity of popish pardons.  
Cap. 6. of popish dispensations.  
Cap. 7. of popish auricular confession.  
Cap. 8. of Priest's marriage.  
Cap. 9 of popish unwritten traditions,  
Cap. 10. of the pope's manners.  
Cap. 11. of the Pope's tyranny.  
Cap. 12. of the abomination of popish proceeding.  
Cap. 13. of popish purgatory, and of a challenge withal to all the papists.  
Cap. 14. of the pope's double person.  
Cap. 15. of popish general counsels.  
Cap. 16. of popish succession, etc.  
Cap. 17. of popish excommunications.  
Cap. 18. of popish images and relics.  
Cap. 19 of popish invocation of saints.