THE MOTIVES of Richard Sheldon Pr. for his just, voluntary, and free renouncing of Communion with the Bishop of Rome, PAUL the 5. and his Church.  I saw the woman drunk, with the blood of Saints, and with the blood of the Martyrs of jesus; and I admired when I saw her, with great admiration. Apocal. cap. 17. 6. Go out of her my people, that you be not partakers of her Sins; nor receive of her punishments. Apocal. 18. 4. 
Published by Authority.  
London printed for NATHANIEL BUTTER, and are to be sold at his shop near S. Austin's gate. 1612.   

To Mr. George Birker, the Archpriest, and all other Priests, with the rest, professing in England communion, with PAUL the 5. Bishop of Rome, that now is.  
THese my inducements passing over with silence many others, by which I have resolved to relinquish & renounce the communion of the present Bishop of Rome, and to adjoin myself to the Catholic, and truly Apostolic Church of England; I do not therefore address unto you, thereby to crave your patronages, but to require your severest censures: expecting only, and humbly begging and do daily multiply obloquys against me; yea and libel also against me, in respect of my book written in defence of my Prince and Country: do presume to Dedicate these my Motives, (which will prove nothing acceptable to Rome, or to some of your tastes) to your worthy persons and names: the truth is, the cause of this, is my confidence in truth, which I deliver: the which being grateful to her veriest enemies, cannot but be grateful to many of you, to whom I know the very sound of truth is pleasant, though through the seducements of your lead●rs, and your little reading of God's Word, and books of controversy, you are now misled m●gn●rance: but (veritas filta temporis truth is the daughter of time, she doth not always appear at the first, as God wots she hath very lately (would God sooner) to me; yet now she is come and appeareth, (I profess without lying God is my witness) I sensibile feel (in such sort as the soul can feel) my understanding and sou●e, as it were a new enlightened, illustrated, consorted, and encouraged by a new change and translation out of the 
h 〈◊〉 1.  shadow of darkness, into the 
i Ad Coloss 1.  Kingdom of God's beloved son jesus: for whose testimony, Oh how happy should I be to suffer even death itself. But because I am grown of late so contemptible with you (wherein I rejoice) have, and do undergo the same fortune which my 
k 〈◊〉 6.  dear Saviour, and only Master jesus did sustain, being conversant upon earth; in respect of the honour of the cause which I have undertaken (sufferte modicum quid insipientiae meae) suffer a little of my folly (to use the words of the 
l 2 Ad Cor. 11.  Apostle in like sort, beginning to commend himself) in commending of myself to you; in such things whereof, for some circumstances, I take now no comfort, but rather am ashamed of them, and with my very soul do lament them. When I lived in the Roman English College (I begin there, if any one can say any great ill of me, before that time or since, let him not spare to speak, he hath good leave) it is well known, how I was reputed to have profited, being there better esteemed, (than I ever thought of myself) and for learning compared with your Doctor Norrice, (a man of far worthier parts than myself,) with whom also, (had not his oppositions against the governors of the English College; and the general commotion of the same College letted it) at that very time I had defended public Theses and Conclusions out of the whole corpse and body of Divinity; the same being with their Epistle Dedicatory allowed and ready printed for that purpose: but because Doctor Norrice might not have that honour (in respect he was then in opposition against the Superiors): I was desired not to expect (lest also the Bishop of Cassano, Doctor Norrices' Patron, and favourer then, should be discontented thereat) the same at Rome; but I was promised to perform it in Spain, whether I was sent with letters of as favourable commendations, both from the superiors of the College, and their General Claudius Aquaviua, as ever any English Priest had: and also with as ample faculties into England (yea in some things as it is well known concerning 
The Rect ●r of the English College, ●i●hed me to set down in writing, what faculties I desired, and that he would procute from the Cardinal protector confirmation, & allowance of the same, which was accordingly done so largely, as none had so large before, whereof I have a Copy to show.  dispensations in all degrees of marriages contracted, or to be contracted touching all Ecclesiastical positive impediments, letting or dissolving marriage, more ample than any other ever had before me) as any Priest or Ignatian then in England had. And if I was not in good esteem then and there? why did the Superiors of the English College request me only alone above others to write a short letter, rather than a Petition to the Pope, who then was Clement the 8. by the same to give testimony to that Pope, of their upright government in the College, which then was so eagerly called in question by most of the English there? I could use more folly (courteous Reader) in adding many more very favourable particulars, as of my free access to Cardinal Catetane Protector; to their General Aquaviua, etc. but I have been too foolish already, being constrained thereunto. Since my coming into this Kingdom, it is well known, I have been too too industrious in exhorting, preaching, etc. And it is as well known that my conversation and entertainment hath been with the best (Honourable not excepted) let those, who have known me last and longest, (who are very Worshipful, very true hearted English, and unacquainted with the Equivocating Spirit) Speak what my carriage and conversation hath been. But good jesus, why do I thus trouble myself, thus to waste paper and ink? calumniated I am, and most disgracefully calumniated I shall be (as the Right Honourable my Lord of Canterbury his Grace presaged to me when I first told his Grace of my resolution) but I will rejoice therein, and shall esteem all as dungge, so that I may glory 
m Ad Galat. 6.  in the Cross of jesus Christ the only comfort and joy of my soul, the 
n Act. 4.  only hope of my salvation. Let hell itself spew out against me all most disgraceful taunts and calumniations: I will to God commend my cause, he will bring the truth of my innocency in the end to light: I will in the mean use patience, the anchor of all Christian souls in times of any tribulations and distresses. Thus most humbly beseeching, with heart prostrate, and in all your behalfs the mercies of the 
o 1 Ad Tim. 2.  only Advocate and Saviour of Mankind, that you may return to the 
p Isai. 51. & ad Corinth. 1. cap. 10.  Rock (unde exctsiestis) from which you are cut, and here after build only upon the 
q Ad Corin. 3.  rock & foundation jesus Christ (commending you all to his mercies and protection) I take my leave of you all, this present Sunday, being, the 26. of january. Anno Salutis, 1612.  
Yours in jesus Christ, RICHARD SHELDON Priest.   

TO THE CHRISTIAN, AND CHARITABLE READER,  
THE God of mercies, in his most gracious providence, concerning such, as he hath segregated to himself, from all eternities; doth often, contrary to their intended purposes, and designs; dispose, and design of them: then working their conversions to him, when they least dream thereof: yea, when they are purposely, and obstinately striving against it. So he dealt with Saul, who brought up at the 
a Acts 22 & 26.  feet of Gamaliell, profited so much in judaisme, that by profession he became a Pharisey, and so zealous 
b Galat. 1.  an Emulatour of his forefather's traditiens, that at the merciful appearance of the Saviour of mankind jesus Christ, he was so  with Ignorant zeal, and so 
c Acts 9  breathing out of threatenings against Christ, that he obtained letters of commission; from the 
d Acts 12.  Chief Priest in Jerusalem, to go into Samaria, and to bring up bound, all those who should profess his name. But prosecuting this design, because he did it in 
c 1. Ad Timoth. 11.  ignorance, he obtained mercy, and therefore by the most gracious voice, and shining light of him, whom he persecuted, he was most happily prostrated to the ground, in his way to Damascus; and being led to Samaria (the Place, where he intended most to oppose against Christ) he was there not only converted, by the ministery of Ananias, but he was further, so comforted and strengthened by the Spirit of God; that of an instrument of wrath, he became a most Holy vessel of Election, 
f Ibidem.  confounding the jews, in their Synagogues (the jews I say, in their Synagogues; who were erst, the elect People of God 
g Ad Rom. 9  whose were the Promises, and the Lawgiving, who justly gloried in that they were the 
h joh. 8.  Children of Abraham, to whom the 
i 2 R●g. 3 & jerem. 33.  Eternal Covenant with him and his posterity was made by God; of whose temple God had promised to make 
k Psal, 13●  his dwelling place for ener.) But, these Jews, first so peculiarly elected by God: yea and even then, in some sort his true Church; (though afterwards wholly rejected, and abandoned) this most excellent witness of Christ, did 
k Act 9  confound every where, throughout their Synagogues; teaching that jesus the Just one, whom they had denied and betrayed, was the Messiah 
m Genes. 22.  promised to Abraham and his seed for ever. Myself, who a far of can only admire the virtues of this admirable witness, do most humbly entreat of God, that I may in the  model imitate his zeal, in the professing and testifying of Christ's truth. Having been brought up in Papism, and much profited therein, I became so zealous an Imitator, and defender of all Romish human traditions, and doctrines; that I would most willingly, have spent my blood for the profession of the same: earnestly labouring, by preaching, exhorting, writing, early and late, to draw all to a zealous profession of all doctrines of that Church, (for so much as merely concerned matter of Religion) as divers both may, can, and will witness: which course I also prosecuted most zealously being grounded, as I then thought, upon an invincible Rock, to wit, the Authority of the present Roman Church. And although (I call the heavens to witness) ever since I entered into the study of Divinity, and serious perusing, and discussing of divers controversies; as (to wit) of the worshipping and adoration of Images, of Indulgences, of Purgatory, of Merits, and invocations of Saints (as necessary to salvation,) of the Pope's transcendent Supremacy; of the imagined transubstantiation; of the Canon of the Mass; of the Public service in unknown tongues; and most specially of the main, principal, and fundamental controversy of justification: I oftentimes remained much unsatisfied in my understanding; notwithstanding all I could read, in Bellarmine, Stapleton, Sanders, Vasques, etc. against all such doubts, as ei●her out of Scriptures, ancient Fathers, or Counsels, were produced against the doctrines of these controversies as they are now most stiffly maintained, by the Roman Church: yet in respect of the misconceived dignity, and inerrability of that See, and her Bishops (supposing that she would decree nothing, nor had decreed nothing as matter of faith, but by general consent of the whole Church.) I did so captivate my understanding, in obedience to her, and so firmly receive all that she taught as faith; that I would have accounted myself most happy, to have suffered death for any point of her doctrine, delivered as a point of faith by her. Thus walking in the way from Jerusalem, into Samaria: it pleased him, who (as I most confidently trust) hath assumed me to his mercies; to knock at my conscience, and to prostrate my soul, to a humiliation in herself, to open my eyes and ears, to the hearkening of his voice; bidding me beware of the way, in which I walked, and look whi●herunto the corruptions of that Church, which I followed did lead me; the which he vouchsafed, so sweetly to work with his gracious illustrating, and freeing of my understanding, that I could not much doubt; at first, but that it was (
n Psal. 117.  dextra Domini) the right hand of the Lord which did touch my understanding: and as he thus wrought in my understanding, so he did also internally, and immanentlie (as me thought) move my will, to a most sweet, sincere, and burning 
o 1. john 4. Prou. 8. & john 14.  love of his Majesty; to a most resolute detestation of all my former sins, greater or smaller; even to lament them (
p Isai. 38.  in amaritudine animae) in bitterness of soul; purely for his love only, moving me also to a longing desire, to be out of this wretched world; and to be 
q Ad Philip. 1.  dissolved, and to be with him: and withal, so long as I should breathe, to bear a resolute resignation to avoid all occasions of sins whatsoever, (which also since my illustration, hath so accompanied me, that look, as when I resolve, to follow the truth offered, so I increase in detestation of sin; look, as I have temptations and suggestions, moving me to waver from the same either in respect of credit, love of my old acquaintance, and of the world, or of former means, and maintenance; so also, I had inclinations, to yield to other sins, and a weakness also, to withstand temptations as before.) It pleased also his infinite goodness, at these times jointly to inspire, and suggest unto my soul, that in his mercies, and by his death and passion only, I was redeemed, and to be saved: not as with a reckless presumption, believing 
r jacob. 2..  this out of a dead faith, but withal, that by his holy assistance I was necessarily to live and persevere, in his holy love and fear; and in the 
s Math. 7  observation of all his most holy commandments, so far as human infirmity, or ignorance would permit me.  
Thus being touched (pardon me Christian Reader for this disclosing the secrets of my soul) I did often prostrate my soul, and my heart, beseeching that 
t Ad Titum. 3.  humanity, and benignity of jesus, my only Advocate, that he would not, for my 
u Psal. 78.  former sins, and ignorances of my youth abandon me, but that he would 
Psal. 24.  vouchsafe to 
x Psal. 5.  confirm me with his principal spirit: and to remove from my soul all shadows and deceits of Satan, and to bring me to his iotes: for in him only, with him only, and for him only, I desired to live or die; yea so resolved therein, that whatsoever should betide me, either in this life or the next; yet I esteemed it all happiness that his name should be glorified in me, either by justice or mercy. As my Soul, was thus communing with herself, and my Saviour; jointly, did present themselves to my memory, many my former thoughts, against the Roman humane traditions and doctrines (especially the pernicious briefs, of Paul the fift, against the Oath of allegiance) yea and even th●n, by happy occasion, chanced into my hands, a Rheims ● estament, where happily I light upon 
y Annotat. in 22 Luc upon those words, Simon, Simon, and Ann●tat. upon the first of the Acts, and upon the 1. 10 the Corinth. 14.  some of their corruptions, and abuses: yea and one pernicious error, or rather heresy, the which as I had often observed before, but had passed it over, in respect of my blind obedience to their doctrines: so than I reconsidered more seriously; and withal proposed it to some in this place (who are worthily esteemed learned) but they gave me little satisfaction, because as the corruptions were wilful, and inexcusable▪ so the error was pernicious, and indefensible. But above all other; two considerations, than did offer themselves, to my serious, and pensive understanding; first, how not only the Bishop of Ro●e himself, but also all his Canonists (some very few only excepted) all those of the society of Ignatius, and all other the greatest firmaments of the present Roman religion; do obstinately maintain, that the Pope's judgement alone, teaching the whole church, was to be believed (believed I say) as the infallible Oracle of God; which to my understanding and faith, was so clear an heresy, and blasphemy against God; contrary to all Scriptures, all ancient Counsels, Fathers, yea all Ancients (some few Popes only excepted, whose testimonies are either counterfeited, or else giving testimony for themselves, their testimonies are not true, and worth-receiving) that I fully resolved, not to give, an obedient and obsequious ear to the present Roman Church therein; because she did so perniciously err in the very rule of faith it self. For if the square, and rule be crooked, or uneven, how can any thing, that is to be leveled therewith, be right and straight? the blind, leading the blind, both fall into the ditch 
z Luc. 6.  saith Christ. secondly I observed, by what preposterous means, contrary to all Antiquity, and Christ's most express institution, in 
a Mat. 22. Mar. 12.  S. Matthew; the Popes do now challenge, and assume power to depose Princes, dispose of Kingdoms, dissolve fidelity (though with oath confirmed) not only in case of heresy, in the Prince, by him so termed (although this his mystical power, was at first only pretended by the learnedst Ignatians, against notorious Heretics, and manifest Apostates) but in case also, of any enormous delict, or insufficiency, in any Princes whatsoever: yea and to speak plain English; in what case soever, it shall please his holiness judicially to proceed. For who of the Pontificians, dare 
b See pag. 43. following.  retract his sentence? who ever resisted him and had peace? or was not thundered against; with excommunication, deposition, or deprivation? which when I seriously pondered; as in the sight of God, I could not but think, that it was sovereignty, not religion; increase of possession, not salvation of souls, which the later Popes aimed at; as also I shall, most clearly deliver in my motives following.  
Further, I observed, that for the fortifying of this mystical power of the Image of the Roman Empire, they endeavoured to make hereof a new article of Faith: for indirect furthering whereof; most impudently without all forehead, 
c Upon the feast of the invention of the Cross, P. W. in a public assembly, & at a public panegericall oration made for the Martyr's honour at Lo●aine, prayed thus unto him S. Henrice intercede pro no●is. Holy Henry pray for us, I do not hear that he made R. Houldcorne a Saint, which may well be admired.  divers of the Ignatians do labour tooth and naive, to make the late Archtraitor Garnet, a martyr (a fit martyr indeed with his Consorts, for this their new article of faith) and by a pseudoprodigious, and mendacious straw (the imaginary face of which, was first observed and found, by a notorious dicing and carding priest, etc.) to make the Author of all goodness, as a witness of the innocency, and integrity of that man; who with other his Complices, was not only acquainted, but also (as the public records of this Realm published accordingly to his trial, made in the face of the whole Kingdom do witness) was a Concealer, an Abettour, and principal Furtherer of the same.  
I must needs confess Christian Reader, that these two considerations, did produce in my soul a kind of horror, and dread, to be partaker of that Church; which was to be supported by so weak and fallible a rule of faith, as the Pope's variable judgement is; and to be ampliated, and enlarged, by such means, as none but the very smoky 
d Apocal. 9  Locusts, arising from out of the bottomless pit, would offer to attempt. Thus my soul wavering and being tossed; I, with all humility knocked often at the gates of his mercy, who 
e Math. 7.  promiseth to open, to all such, as confidently knock thereat: I entered into a more serious search of these matters; I read with great diligence; I conferred also with such as are reputed learned, and Chiesetaines in this place; so long as I saw 
* One of these, M. G. B. Archp. being very lately dead is falsely by some reported to have changed his opinion for the Oath of Allegiance.  them willing to give me any satisfaction; but when I clearly observed, that their answers to the sacred Scriptures, and ancient Authorities produced by me, were mere tergiversations; and that they resolutely rested upon the authority of the present Roman Church, and her practice, disesteeming whatsoever, was clearly brought against her (against whose authority, command, and briefs, notwithstanding some of them do practise) I could not but resolve, to leave off conference with them; remembering that of the 
f Isai, 6. Act. 28.  Prophet Esay, unto the jews, and used also by the Apostle S. Paul in like case: Incrassatum est cor populihuius, etc. The heart of this people is become gross, and with their ears, they have heard heavily, and they have closed their eyes, lest perchance they should see with their eyes, and hear with their ears, and understand with their hearts, and be converted, and I heal them. This their estate, as I did and do, from the very bottom of my heart lament, so it did greatly increase my doubts, mustering themselves to my Conscience, against the novel traditions, and uncatholike doctrines of the Church of Rome; whereof (Christian Reader, with thy patience and good acceptance) I will communicate part, to thy courteous view: not because, I esteem myself so learned, as though I were able, to produce any new learning never thought on before, (for in very deed, I do rank myself, amongst the meanest of God's servants, and Priests) nor, because, I do seek in matters of Religion, to be applauded by the world's judgement, or to please humane censures; but alonely, that thou mayst consider, upon how weighty inducements, I have relinquished the intolerable, and pernicious burden of humane traditions; reared up, against God's institution, that if thou be wavering from the Firmament of Truth, of God's word, and holy ancient Church; thou mayst with me be stayed; if thou art already seduced, (as I have been) thou mayst be reclaimed, to the sweet yoke of jesus Christ.  
My heart bleeds, to think how many in this Kingdom (and some of them my special acquaintance, virtuously and zealously disposed) are carried away with most dangerous errors; obtruded unto them, only upon the Roman Bishops prerogative, of not erring: (and yet heaven and earth proclaims that Popes may err and be Heretics:) God of his infinite mercy, vouchsafe to open their eyes, that they may receive the charity of Truth; that they may see that defection, and apostasy accomplished in them, and their defendants; which the 
g 2 ad Thess. 2  vessel of election, so long ago foretold; and whereof the Prophet and 
h Apoc. 17.  Apostle in his Revelation so clearly discourseth; showing that Kings and Nations should be drunk, and be bewitched with the Cup of Rome's Fornications: Fornications he saith, thereby most clearly demonstrating; that some Roman Church, or Congregation, (for most clear it is, and best Pontificians deny it not, that of Rome he prophesieth) erst a Spouse, but after a Strmpet, (in respect of her spiritual adulteries) first pure, but after most impure; first Christian, but after Antichristian: (for her doctrines and practices, against the most pure doctrine, and humble conversation of Christ) first with a cup of Christian simplicity in her hands, devoid of human dregs; but after, with a 
i Ibidem.  cup, full of abominations, and corruptions; with which, she should delude all Nations, and Kingdoms of the earth: making merchandise & negotiating with the souls of men: the which, if it should not be already fulfilled in the Roman Church, it must be hereafter at least, if the Prophet truly have forespoken: The later of which, especially touching the merchandizing of souls in avarice, how clearly it is already completed, in the Roman Church; divers earnest professors agreeing in all points of faith with the Roman Church in their times, will plainly 
b In ementitam Constantini donationem.  testify: 
a Saepissime.  as Baptista, Mantuanus 
c In Henr. 3.  Valla, Robertus Lincolriensis in ᶜ Matthew of Paris, 
d In Epist. 1. ad Titum.  Claudius Espencaeus, S. 
e ●ab Cons. ad Eugenium.  Bernard, 
f Constitut. Imperial pag. 39  Fredrick the Emperor in his Epistle to all Prelates, 
g Baronius 992.  Arnulphus in a Synod at Rheims in Baronius; and read Baronius also in the year 912. where you shall find him affirming; how at the lust of whores, divers Popes most wicked, luxurious, and avaricious, were thrust into Peter's chair; and how that custom lasted not for a short while only. 
* Claudius' Espencaeus as he is now set forth, is wholly corrupted, you must read his first Edition.  All these, with infinite others, do demonstrate the corruptions of the Roman Church, would God, effectually for the conversion of seduced souls. Wherein, I can conceive, no great hope; first, of all such popish servants, as reap profit, or living by that profession; nor of such children, as are under the command of some obstinate recusants: nor of any such bankrupts, and malcontents, as expect alterations, and long for troubled waters to fish in: nor of such scrupulous good souls, as will not dare to peruse, or read any part of holy Scripture (though of the Rhemists' Testament itself, falsified with their Annotations) lest they should prove Heretics (as some of them have told me) or else, remain perplexed in their Consciences: nor of some of their Priests, who are resolved for the maintenance of their credit, conserving of their means, and some such other respects, with their favoritesses (I mean, such like favours as will move men to travel up to Rome, to procure dispensations for marriages; and yet in their absences and long pilgrimages, such painful pilgrims, notwithstanding stripped of their favouritesses, by some of their own brotherhood, which have come betwixt them and home) are ready without examination of Scriptures, or Fathers, to receive whatsoever the Roman Church shall obtrude unto them. Neither may I conceive hope of any such younger persons who expect preferment, by 
h One of the most special practices of the Pontificians in England, to enlarge their religion, is to procure matches in marriages: do thou make the inferences, Christian Reader. There is a mystery in it, if the natures of young spirits be considered, who commonly at such seasons are rather full of the heat of carnal love, then of that fire which Christ came to send into this world, Luk. 12.  matching into some stock and family, the which as it abhorreth the reading of the Scriptures, so also is inueterated in Papistry. My chiefest hope, may be of those, who as they are judicious, so embrace that faith merely out of conscience, and are nothing dependent of others; who either, through the peremptory, avaricious, factious, and unchaste lives of their Priests; or generally, for the hateful opposings and uncharitableness amongst them all; (by which they demonstrate themselves to be no disciples of Christ, whose proper badge and stem is 
i joh. 13.  dilection and love of each other:) or else, through the vain multiplicity of devised fables and miracles, out of their old Legends: and withal through the inexcusable ignorance of their Priests, in God's sacred Scriptures (which I dare boldly affirm, is so great, that there are, scarce, a hundred amongst divers hundreds of them, in this Kingdom, who can tell, either how many books there are of God's Scripture, or how many Chapters there are in any of the books.) Or else, through the invallid successes, or events of their vows, being either not heard, or not regarded by them, to whom they are made: or else, through the contiwall disquietness, and torment of their consciences, in the 
* I disprove not ' but highly commend the use of Auricular Confession, when it is voluntary, without sacrilege used, & for comfort; not abused as the very means and cause by which sinners are justified in the sight of God: much like as the Mexicans used Auricular Confession. Botero Relationi universali. Part. 4. lib. 2. nel fine.  use of their Sacrament of confession (as it is now by them most perversely abused to the injury of Christ, & subversion of divers souls) receiving no 
* It is not imaginable what inconsolable lives some (that are frequent in the use of Confession, as necessary to salvation) do lead, there is no stony heart, which would not pity them, knowing their torments.  rest day nor night, 
k jerem. 16  as serving Gods who cannot give it them, are grown into some distrust of the Roman Church. Of these might be conceived some just hope of their conversions, if they would vouchsafe either to read holy Scriptures, or else to read some learned books, written by some learned Priest or Preacher of the reformed and Catholic Churches, of Christendom: but I greatly doubt they will not dare, without leave of their Priests so to doc: and I am most assured, that by them they shall never be permitted. A certain Bishop of Italy, was not ashamed to tell 
l Claud Espene. Comeut in cap. 1 ad titum.  Claudius Espencaeus, a famous Pontifician, that the learned men in Italy itself, were afraid to study the holy Scriptures, (lest thereby they should become Heretics) and that therefore they employed themselves in commenting upon the Pope's law-bookes, deerees, and the Decretals; (the which Book, thoughfull of lies, contradictions, impertinencies; yet because it is the Pope's Book it must be respected, whilst the holy Scripture lieth as it were in the streets neglected. But to these may not that of Christ be justly objected; (servi nequam) wicked servants, out of your own mouths I condemn you? Assuredly, these and like Italianized Prelates, (of 
m Luk. 19  which, for greatest number consisted the Tridentine Council) are none of those, who are reputed blessed by the Prophet 
n Psalm. 2  David, for meditating in the law of God day and night. But to shorten this my letter, addressed unto thee, Christian and Catholic Reader; I humbly request thee to accept with charitable interpretation these my Motives, and to pray for my constancy in profession of God's truth: I must needs confess that I did find great difficulties in this my conversion: First some suggestions (by Satan suborned) how greatly this my conversion would turn to my disestimation, with all of the present Roman faith, and those my dear and old acquaintance, of whom I affirm, that they are virtuously disposed for whose salvations utinam ut Anathema superimpenderer: Would God, to speak with the 
o Ad Rom. 9 & 2. ad Corint. 12  Apostle, I might as an Anatheme be sacrificed, yea offered and offered again, so that they might be saved. Some other lesser difficulties I found; all were human, terrene: but when I considered that of the 
p Ad Galat. 1  Apostle, if I should seek to pleasemen, I should not be the servant of Christ; and that of 
q Luk. 12  Christ; Seek first the Kingdom of God, and the justice thereof, and then all these things will be added unto you: I fully resolved for the charity, and 
r Ad Philip. 3  supereminent knowledge of Christ, to esteem all that is in the world as very dung, and rather to dwell poor 
s Psal. 83  in the house of God, then to dwell in the rich Tabernacles of sinners: And in this my resolution I was somewhat the more confirmed, in respect, that from my very youth; even then, when I was too too zealous an Emulator of all Roman superstitions: I have ever had often suggestions, and inspirations in my mind, that a time would come, when I should be calumniated, and greatly abused by the Papists, and persecuted by the Pope himself, whom I then admired as an heavenly Oracle upon earth: but most of all I was filled with such foreapprehensions, and presages (being in Rome) upon 
t Anno Dom. 1594 the 20. of June.  the same day and hour, when that glorious and renowned Christian Marsh suffered the cutting off, of his right hand; the gagging of his mouth (by the Counsel of the Ignatian Cowlin, who boasteth himself thereof in England) after that, the pulling, tearing, and burning of his flesh with hot glowing pincers for many hours together, thorough many streets, of the City of Rome; and lastly death itself by fire; with such admirable patience and constancy, that the Romans themselves did greatly admire him therefore. His act, for which he was so tormented, was, because he had thrown down their Sacrament, as it was publicly carried thorough the streets of Rome in public Procession, to be adored, worshipped and invocated as God himself (an idolatrous superstition lately crept into that Church, contrary to the custom and practice of all ancient Churches whatsoever.) And yet notwithstanding all such suggestions, and inspirations at that time (which I constantly rejected as temptations) I did, being earnestly entreated and urged thereunto by the Superiors of the English College, make an Oration, and a most vehement 
* This Oration was ready penned to me, because I had little above a day to provide myself for the prpnouncing thereof, before, so public an Audience.  invective against that fact of his, in the presence of divers Cardinals and Prelates; assembled together, in the English Church, to keep a solemn Mass of the Sacrament, some month after the death of that glorious Christian. But what may I now (upon this event) interpret those presages, inspirations, and forewarnings, else to have been, then sweet motions, and inducements from him; who as I trust hath segregated me, to preach the Gospel of his beloved Son jesus? the which then I passed over with a deaf ear, but his goodness vouchsafing now, to open my ear; I may not contradict, but bless him eternally, for that he hath made me a child of 
u Ad Rom. 8. & ●. P●t. 2  adoption, of acquisition, and election: believing with 
x Ad Rom 10.  heart, and confessing with mouth, for my justification and salvation only, and alonely in jesus Christ. But before I conclude, I entreat the Courteous Reader, that 
y Ad Galat. 5. jacob. 2.  both by faith and conversation; by godly 
z Act. 2  frequenting of the most venerable Sacrament, of Christ's body and blood; by devout 
a Ad Col. 3. & Jacob. 1  attendance, and hearkening to God's word, so daily, so clearly, so lively preached in this Kingdom; by daily 
b Psal. 1.  meditating in Gods holy Scriptures; and above all by conserving his soul 
c Jacob. 1. & 2. Pet. 3. Luk. 8 Matth. 3  impolluted from alliniquity of sin, and the contagion of all worldly desires, and solicitudes; by exercising 
d 2. Ad Corint. 9  cheerfully, plentifully, all charitable offices, to all such as are in affliction and necessity; by keeping his body 
e 1. Ad Thess. 4  a clear vessel from all impurity, and impudicity; and his tongue from all scurril 
f Ad Ephes. 5 Ad Rom. 13  and unseemly speeches; seriously to endeavour to make 
g 2. Pet. 2  sure his vocation; and to 
h 1. Pet. 2.  stop the mouths of such, who in respect that some of the reformed Churches (especially of the Clergy) live not conformably to their doctrine, do blaspheme the sacred Truth of Christ's immaculate Gospel. I have seen much into the lives of the Adverse part; the which although, I find to be more impure, avaricious, proud, uncharitable, then ever I could have imagined; yet that is not the cause, why I left them, but the impurities, abominations, and superstitious impertinencies of their doctrines, worships, laws, and customs; which my soul hateth: assuring itself, that if I should still continue, in communion with them, I could have no part with Christ my Saviour: to whom, for having most mercifully 
i 2. Ad Corint. 5.  reconciled me, to his Father in himself, be only, and alonely, with his Father and the holy Ghost, Honour and Glory, for ever, Amen.  
Yours in Christ jesus, R. S.   

The Contents of this book of MOTIVES.  

THe Preface, showing the first occasions, inducements, and manner, of the Author's conversion.  
The division of the Motives. 1. Into Motives out of the Pontificious Erroneous Doctrines. 2. Out of their dangerous and wicked Laws. 3. Out of certain observations touching the dangerous Spirits of sundry Chief English Romanists. Page. 1.   

Motives of Doctrine.  
FIrst Motive touching Doctrine, is out of the Pontifician unsound rule of Faith, to wit, the Pope's sole judgement, defining (ex Cathedra) out of the Chair, as Pastor of the Church. Pag. 2.  
Second Motive is, out of another rule of their faith, to wit, Apocryphal Scriptures. Pag. 27.  
Third Motive is, out of their most Idle rule of Faith traditions; as they do pretend them. Pag. 31.  
Fourth Motive is, out of the usurped transcendent power of Popes in Temporals, and Spirituals. Pag. 41.  
Fifth Motive is, out of the most Superstitious Roman Doctrine, for the Adoration and worshipping of Images. Pag. 69.  
Sixth Motive is, out of divers observations, touching sundry superstitious fooleries, contradictions and impertinences of the Roman Mass. Pag. 86.  
Seventh Motive is, out of their most vain and intolerable Doctrines, and abuses touching Indulgences. Pag. 119.  
Eight Motive is, out of their irreligious Doctrine, against the use of the public Liturgies, and Church services in known tongues. pag. 128.  
Ninth Motive, briefly toucheth their most unchristian Doctrine of equivocation. pag. 137.  
Tenth Motive, briefly taxeth their tyrannical denying of Indifferent Reading of holy Scriptures in the vulgar tongues. pag. 140.   

Concerning their wicked Customs, and Laws: the Author toucheth only a few.  
FIrst, the wicked custom and Law by which their Popes strictly forbid, that there be any public commemoration in their Masses for the conversion of any Infidels, Heretics, or excommunicated persons, etc. or for the temporal prosperity and safety of Sovereigns, being by them reputed Heretics. pag. 144.  
Second, hypocritical law, and custom, touching their fastings, and days of fasting. pag. 148.  
Third, most impure permissive law, for their houses of prostitution; even in Rome itself: not without great gain to the Pope's Coffers. pag. 151.  
Fourth, most unchristian law, that in case of no extremity the venerable Sacrament may be celebrated without their Massing vestments, altarstones, etc. and such like human devices and institutions. pag. 152.  
Fifth, most injurious law, by the which, the Laity contrary to the Institution of Christ, and practise of all antiquity; is debarred of the cup, in the most holy and dreadful Sacrament. pag. 153.  
Sixth, unchristian law, is the necessary annexing of the vow of Chastity, to all their greater holy orders; by occasion of which law, the vile impurities of the Roman Cougregation are grown innumerable and inexpressible. pag. 154.   

Touching certain observations out of the Pontifician Spirits.  
FIrst, the Author discovereth by divers notable particulars, the disloyal and unnatural Spirits of the Ignatian Cheefetaines of the English: in the manner of their preaching, and their propagation of the Roman Gospel in England. pag. 1. alpha. 2.  
Secondly, he showeth in divers particulars, how they do most shamefully calumniate the Church of England, for her Doctrines and her public Liturgy. pag. 13. alpha. 2.  
Thirdly he showeth how generally all Pontificians, deny consent of Ancient Fathers; being produced, against divers points of their novel Doctrines. pag. 20.  
Fourthly, he showeth how the younger Ignatians, do imitate the unnatural and disloyal Spirits of the old. pag. 24.  
In the Conclusion he showeth more largely, both out of Scriptures, and Fathers, that the Church of Rome, notwithstanding her visibility and Conspicuity, may justly, and (in respect of her corruptions) necessarily, aught to be forsaken. pag. 32.    

THE NOVEL AND HERETICAL Rule of the Roman FAITH.  

Division of the Motives.  
THE Saviour of mankind who hath vouchsafed to illustrate the eyes of him, who sat in darkness and in the shadow of death, to know his truth: will also, I hope, vouchsafe so to comfort him, that he may rather convert some than confound any; of those, who call themselves true jews, and Catholics, which they are not, but are indeed only the Synagogues and Congregations of the Bishops of Rome: who in 
a Dictatus Greg. 7. apud Baron. anno 1175. As Bell. admitteth Papa, properly signifieth a Father, that begetteth children, and therefore all begotten of him and to him, are denominated of him, Papists.  Gregory the V 11. did first of all by decree assume unto themselves (excluding all other Priests and Bishops from that name Papa) the name of Fathers of the whole Church, to wit, to be only called Papae, from which name all their children by denomination are called Papists; rather, then from Christ, Christians: which (Papae) Fathers also, somewhat before that time, at that time, and now also, do peremptorily challenge to be the only Universal, Catholic, and immediate Pastors and Fathers of all, who do 
b Ad Rom. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a greek preposition, signifieth properly as much as the Latin preposition pro for: so taken. Math. 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: and Math. 20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and in composition it signifieth properly for instead: as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In some words of composition, it signifieth also opposition as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Yea and in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is also in such a signification to be indifferently used according to the natural signification of the word.  invocate the name of jesus, be they patriarchs, Primates, Bishops, Priests, or who elsesover: so that they only and alonely must be the immediate Vicars of Christ, for Christ, and in Christ's steed; and if it please you to use the Greek words in their own sense, they are sole Vicars, * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vicars for Christ: so that agreeingly to 
c Bellar. lib. de Rom. Pont. saepissimè.  Bellarmine's doctrine, and almost all of his Society (directly against the prerogative of Christ) the Church is to be called 
d joh. 20.  one fold, and one visible flock, because it hath one Pastor and one Shepherd the Pope; and so accordingly he must, forsooth, only be the door, and dorekeeper of the Church, only to let in and to shut out. And would God, they would also prove to be at least of the good shepherds to give their lives for their sheep, would God they would at leasly vouchsafe 
e 1. Tim. 1.  to preach to their flock, and not place all the governing of their flock, in idle decreeing faith, and ambitious enacting of laws: such laws as tend so greatly to Christ's dishonour, to the scandal of the whole world, and setting up of their own Papacies, and the augmenting of their temporal Dominions. But alas these courses of them being the very shipwreck of good consciences, are also evident signs of shipwreck in faith, and where the 
f Psal. 35.  foot of pride hath moved them, there the foot of infidelity also hath followed, by the working of wickedness, and the malignant enemy. The motives which have moved me to leave their communion, so far as they have abandoned and left the purity of the Roman Primitive Church, which was no sooner planted, but it was sliding, if you will believe 
g Onuphrius annotat, in Platinam in vitam Petri. Of the Roman Church also is meant that which Genebr. ad ann. 898. out of Platin. Negligentia Episcoporum, etc. by then negligence of Bishops manyabuses crept into the church Which in respect of the wars could not be repressed. Thus they.  Onuphrius, I will divide into three principal heads: The first shall contain Motives, out of their pernicious and heretical doctrines. The second, Motives out of their most dangerous and wicked laws. The third, Motives out of the observations which I have made of the Spirits of the English Chieftains of the Roman profession. I thought to have had adjoined, four, some general observations touching the corrupt lives; especially of some principal ones of their Clergy, wherein I could produce many particulars, and such as could not be gainsaid: but 
h Eccles. 3.  omnia tempus habent, if occasion require and they desire it, they shall well understand that they have little cause to brag of the innocency and integrity of many of their English Apostles and Martyrs.   

Motives touching doctrine.  

The first Motive.  
FIrst, I suppose for truth, as clear as any demonstration, that what Church soever doth perniciously err in the rule of Faith, must or may perniciously err in all conclusions and propositions of faith, deducted out of that erroneous Rule. Now that the Roman Church doth perniciously err in the very rule of faith, I make it thus manifest. The rule of faith with the perfect Romans, is the Pope's sole judgement, when he defineth ex Cathedra, that is (to expound their phrase in their 
What the Romans mean by their Pope's defining, Ex Cathedra.  own sense) when he so defineth, that he intendeth thereby to teach the whole Christian Church, (for some of them not wholly Romans will not obstinately, and in express terms say, that he, cannot err when he defineth and pronounceth for a particular Church) to believe and practise as he decreeth, and defineth, and that this is the only inerrable rule of faith, with the Romans; and that in the Pope alone resideth infallibility of defining, and that all other means, as consent of Fathers, without him, either in Counsel, or out of Counsel, may be subject to errors, deceive, and be deceived, it is the most express sentence and doctrine of 
a 2. 2. q. 11. art. 2. ad 3. & refer. caus. 24. q. 1. cap. Quotiescunque.  Aquinas, 
b Bellar. lib. 2. de Christo, c. 28. lib. de Conci●●s saepe.  Bellarmine, 
c Valentia in his Analysis of faith, where he hath this conclusion, lib. 8. c. 1. 2. & 3. Quo, tiescunque, etc. As often as the Pope in desining questions of faith, useth that authority wherewith he is endued, that doctrine must by divine precepts be received of all christians as a sentence of faith, and we must believe, that so often he useth that authority, as often as in controversies of faith, either by himself, or with his Council of Bishops, he shall so determine one part of the question, that he will bind the whole Church to receive the same.  Valenti, 
d Coq. in his Treatise against our Kings Premon. very often.  Coquaeus, 
e Endaemon in his Parallel.  Endaemon, 
f Par. in his Philopater,  Parsons, 
g Baldwin. lun. lib. de Rom. Pont. cap. 9 prop. 1. & 2. ex Bellarm. operibus in sua solida si dei demonstr.  Baldwinus junius, 
h Silvester in sum. verbo Fides. Coquae. pag. 27. The purpured Fathers are Senators and Counsellors of the Pope, and with them he judgeth the whole world. Thus he.  Silvester, all Canonists, very few excepted, two only (to wit, Panormit. Zabarel:) which I now remember: of all of the Society of Ignatius; of Baronius most often in his Annals, and in his Parenisis▪ to the Venetians, and in his Voto to Paul the fifth: of Suares, Vasques, Azor, Coccius in his voluminous aggregat most often. , Allen, Genebrard, Gretser, Becan, Carerius, the two Bozius, Mancinus, Boter: with infinite others, all whom it is both impossible and needless to relate. Let the decrees of Leo 10. in the Council of Laterane, Boniface the 8. unam Sanctam, and the two decretal Epistles of Sixtus the 5. and ᵈ Clement the 8. set before the late vulgar editions of those two Popes, (pretended by some to be the whole, by others only the amended translation of S. Hierome (for yet they are not agreed) stand for all: now what Pontifician can without note of impiety, or infidelity, call in question this their doctrinal and dogmatical position, which is so clearly and resolutely maintained by them, practised and defined by their Popes? yea, and by Leo the tenth in his Laterane Council, and Eugenius in his. And although some moderate Romanists to smooth this uneven rule, will seem to say, that the Pope ought to take advise of his Brethren the Cardinals, or of Bishops (his deputies) when he will define: notwithstanding, such politic excusers of their shame, and all other defenders of this their position, do, and must maintain, that the infallibility of any definition is from the Pope alone. Here-hence it is, that all English Ignatians, and most English Priests at this present in England, and else where, are such violent enemies against the Oath of allegiance, and esteem all such as take or allow of it, as Heretics, as lapsed from the Catholic Roman faith; because (say they) the Pope in his Briefs hath defined, and decreed, that there are divers points in it against the Catholic faith (Roman he should say) and yet I suppose as very clear, that none of the English Secular Priests did expressly know, against what special points of faith the Oath was, till now of late a certain 
i A Brief declaration, etc. together with a recapitulation, etc. by H. I.  Ignatian recapitulater, under a double title promising a double book, but bringing forth only a short pamphlet, and that a nameless one, (and therefore a Libel) hath showed in his nameless defence of the Roman faith, that Pope Paul the 5. in his Breves hath 
k Pag. 32. Ibidem pag. 56.  defined the same Oath to be heretical, and unlawful, because it denieth the Pope's power to depose Princes, and dispose of Kingdoms (an article of faith with him in his libel, although not naming himself, I may justly say, 
l Rom 1. My ears have heard many Ignatian Priests constantly affirm, that Paul the 5. had defined in his late Breves that the oath could not be taken, and that his Brief was a definition of faith: so R. B. G. B. I. F. R. L. M. W. T. T T. F. I. K. with divers others of that profession.  erubescit cuangelium, he is ashamed of his Gospel.) But no marvel that the Ignatians, are so well acquainted with the mysteries of the Pope's faith, for since their Father Ignatius his beatifying, who had so many 
m Apud Ribadin in vita Ignat.  idle revelations, I doubt not, but that they have received new illustrations from that Code and Desk of all law, faith and right (the Pope's breast) which the ancient Church never knew. But when 
n The Recapitulater in the Title of his unlearned and seditious pamphet: and for his traitorous doctrine, see him page 43.  Promised Leonard Lessius cometh forth with his demonstrations (for he would seem to demonstrate in all his books) as this pamphletter of Louvain (not H. I. but P. W.) hath covertly promised; doubtless, he will reveal the hidden mystery which was▪ not known in the Primitive Church, though then darkly working, but was to be 
o 2. Thess. 2.  revealed in these times, with which the world is likely to end.  
But to return to what I have to prove. It being manifest, that Popes, and the Roman particular Church, with all those of the society of Ignatius (not excepting any one) do dogmatically maintain, that the Pope defining, ex Cathedra, is the infallible, uncontrollable, unappellable, and only necessary judge in all controversies of faith, it should be lost labour in me to stand to prove that this their position is believed by them, as a point and article of their faith; nay, I should say as a principle, and very maxim of their faith. For, can any the simplest idiot doubt, but that the infallible rule of faith, which declareth faith, squareth faith, must be believed as faith, and by faith; But by this their novel article of faith, by inevitable consequence it followeth, that they differ in the most fundamental point of belief, from all such Fathers, Counsels, and Doctors, as did maintain, or as yet do, that the most infallible rule of faith is the doctrine of the Scriptures, especially when it is publicly declared out of the same Scriptures, by the authority of free General Counsels, and the public voice of the universal Christian Church, the which rule of faith, as I am most assured all 
p Conc. Hierosol. Act. 15. Greg. in ep 1. add Corin●h. apud paterium. Vinc Lirin. contra herese cap. 4. S. Austen most clearly. contra Donat. lib. 2. contra epist. funda. tract. ultimo in joh. contra Crescon. & alibi sepissime Cyprian. lib. de unitate Ecclesiae. in epist. ad Pomp. Patres conc. chal cedo. Synod. 6. 7. 8. conc. Constan. Basil. Constantinus apud Euseb. in eius vita. Con. Constantinopol. in epist. ad ep●sc. Rom. congregatos ●arissime, apud Zozom. l. 5. c. 9 l At this pre●ent now in ●aris it is required of the Ignatians amongst other articles, to wit, that the Pope cannot depose Princes &c. to subscribe also to the superiority of the general Council ●boue the Pope  ancient Fathers did teach and believe, so it cannot be doubted, but that many learned, both in Germany, England, and q France, do still profess and maintain: to all whom, as to the ancient Fathers, and Counsels, the later Popes, with their Pontificians, who obstinately maintain and believe this novel rule of faith, must in truth be reputed heretics, yea obstinate heretics, because pertinaciously erring in the very fundamental rule of all faith: And if any learned Priest retort against me, and say, that (as I here confess) all Papists concur not to maintain this pontifician rule of faith: and that many Sorbonist Doctors teach it not, neither do believe it: This is true indeed, but let him take this inference with him, that notwithstanding all their brags, for the certainty of their faith, they are yet most uncertain, as being not as yet agreed upon the rule of faith: yea they are so opposite, that one side believeth (as the Pope with his) what the other disbeleeveth and condemneth as erroneous; yea, and this in Counsels, as in those 
r Conc. Constan. & Basil. opposite to the Lateran under Leo the 10. and the Florent. under Eugenius the 4. deposed by the Fathers at Basil.  of Laterane, Florence, Constance, Basill, Frankfurt Colen, etc. which being so, that themselves are not agreed upon the rule of faith, why will they not give leave, and allow to true Christians the word of God, as it is expounded, clearly, constantly, and universally by the ancient Fathers, to be the inerrable rule of faith, as his most excellent Majesty in his learned premonition to Christian Princes justly requireth and exacteth, according to ancient and learned 
s Vincent. contra heres. cap. 4.  Vincentius his rule.  
It followeth, that I demonstrate this rule of faith devised by the Popes, and Pontificians, to support the Roman sovereignties to be mere novelty, and so to prescribe against it by antiquity. This I must now do contractly: not doubting, but that I shall have occasion more to enlarge my authorities and reasons, when these my motives shall be impugned; as doubtless they will be, unless it seem good to the wise men of Saint Omers (as their own libel terms them) to answer them by some libeling ballad, as they of late have thought meet to answer 
t An answer made upon sheldon's book to a private friend beginning, laugh, laugh, etc. which libel hath often moved the persons against whom it is to very much laughing at the Ignatians folly and wisdoms.  with a libel a certain Priests book for the oath of allegiance, for Quicquid illis libitum, licitum. Whatsoever liketh them is lawull with them, if it be to hoist up the Pope's sovereignty.  
First, this rule is against the practice of all the 
u Hierosolimit. sub jacobo. ●cen. Constantin. Eph. Calced. Synod. 5. 6. 7. 8. saepe.  Ancient, and Primitive Church, which ever in occasion of controversies recurred to the doctrine of the Scriptures declared by the general voice, and testimony of the whole Church by her Bishops, Priests, and other learned men, pronouncing & defining out of God's holy word, which was always laid before them being assembled in the general Counsels: so the eight first general which the Popes themselves with oath profess to receive, (although few of them keep their, oath) yea the Apostles themselves, who all had infallibility by virtue of their Apostleship of not erring in matters of faith, to give an example to succeeding ages, would by common consent, and authority of the Christian Church (not otherwise by Peter's sole authority) decree, and define out of the word of God, (for out of it 
x Act. 15  Peter himself bringeth allegations for his doctrine) touching the controversy then risen at Antioch, about the observation of the legal laws and ceremonies of the old Testament: which their example was ever followed as necessary, till of latter times, when Popes have presumed to define by themselves alone; having before made some small Consistorian consultation; with which, this their prodigious position is in some sort by some 
y Some of the Ignatians do idly bring the heresies of Pelagius, and the Priscillianists to have been only condemned by the Popes of Rome, but this against all histories which mention the condemning of the same heresies, by sundry Counsels, throughout the whole Church. Baron. in his Annals, Genebrard. in Chrono.  few of themselves coloured. For scarce any hold it absolutely necessary. And here I ask the adversary whether that Axiom received by all, rejected by none, God and Nature do nothing in vain: and that other; In vain are many things required to do that, which as well, or better may be done by fewer, may not take place in this question touching the infallible power of defining and decreeing: I think none so impudent an idiot, as to deny it. Again I demand whether those most reverend Fathers, of the first four general Counsels which Saint Gregory equalleth with the Gospel (although the manner of his speech be not herein to be imitated) and of other later Counsels did know these principles, and Axioms, and did withal believe this Roman rule of faith, to wit, That the Pope alone had infallible authority to define and declare faith, and that Christ prayed only, and was heard only for Peter and his successors, that they might never err in faith (as the 
z Rhemist. annota. in Luc. 22.  Rhemists do most heretically teach) if they did so, why did they not send all their doubts (which did so shake the whole Christian world with such horrible commotions and contentions) to the Popes of those times, Silvester, Damasus, Lco, etc. and receive from themas from judges of faith & the Oracles of God's mouths, (so termed by 
a Coquae. contra. Premonit. Reg.  Coquaeus and Lessius his equivocating 
b Recapitulater. pa. 13. 32. & 56.  recapitulater, and as the unappellable determinations of all their doubts? In so doing infinite charges, many contentions would have been avoided; and as for scandal, none could have followed, because both all those Fathers, and the whole Christian Church with them (if it please you to believe the Pontificians, who would so persuade us,) did then believe, and teach that the Popes were the infallible Oracles of God, the only inerrable judges in controversies of Faith, and although ancient Priests and Bishops perhaps reputed themselves his Senators and Counsellors, yet they thought also, that they could add nothing to his infallibility. But alas good Constantine, Theodosius, Martian, and other Emperors knew not this faith, who were at such great charges to summon and assemble those ancient and thrice reverend Counsels: Nay Pope Leo himself (who taketh enough to the Sea of Rome, and joineth 
c Epist. 89.  Peter into the society of the individual unity, to wit, of the blessed Trinity) held general Counsels, necessary for determining of faith, and settling of the peace of the Chtistian Church: Read 
c Leo. epist. 24. 23. & 26.  him Christian Reader in divers of of his Epistles written to the Emperor, Empress, and Clergy of Constantinople: and as thou shalt find, so judge.  
Secondly, thus I argue. Three 
e Synod. 6. Act. 12. 13. 16. 17. 18 Synod. 7. Act. 7. Synod. 8. Act. 7.  general Counsels, with divers Popes as Agatho, 
f Leo. 2. in epist. ad Constant.  Leo, 
g Adrian. in Sinad. Romae congregata, and Theod. Patriar. with his council at Jerusalem.  Adrian, did condemn, (yea the Counsels accursed and execrated) Honorius Pope, for a dogmatical and heretical Epistle, by which he laboured to infect the two patriarchs of Constantinople, and Alexandria, with the heresy of Monothelites. Can any one then be so frontless, as to think that those Fathers, and Popes did believe, that the Bishops of Rome might not be, (as they were Bishops of that See) heretics, or teach heretical doctrines in their decretal Epistles? And the holy Ghost, to be so infallibly chained to them, that they could not endeavour to infect the whole Church? who rather will not thus argue, and thus infer? Three general Counsels, (the which, with the five other ancienter, all Popes at their entrances into the Papacy, do, or aught to swear inviolably to keep, according to their own Canons) with divers Popes, all antiquity, all later & best Pontifician H●storians, till 
h Pigh. lib. 4. cap. 8. Hier.  Pighius led Bellarmine and Baronius the way to call the matter in question, for which 
i Canus. lib. 6.  Canus and 
k Bannes in 2.2.  Bannes scornfully reprove him) did accurse or condemn Honorius for a Monothelite heretic: Ergo Paul the fifth, who is not fuller of God's Spirit, than his predecessor Honorius was, in his late 
l Breve. Paul. 5. interpreted by the Recapitu. later. pag. 32.  brief ex Cathedra, out of the chair defining himself, to have power to depose Princes, and to dispose of Kingdoms, may err, and be an heretic as without all doubt he is, because contrary to Christ's 
m Matth. 22.  institution he assumeth power to forbid Caesar's due to be given unto him. For what is more due to a Caesar, than fidelity and allegiance of subjects? but the doctrine of Christ forsooth is expounded, and the heresy cleared: for he forbiddeth not obedience to Caesar's so long as they are Caesar's, but because he can uncaesar them, and vnking them: therefore no longer Caesar's, no longer kings, no longer obedience. So answered 
* C. 8. & 22.  Bellarmine against Doctor Barkly: so blundering Coquaeus against his majesties Apology.  
Thirdly, was there ever any ancient true Christian Catholic, who affirmed not, that the 
* See Austen. epist 112. & epist 1. 9 & de Vnit. Eccles. ca 16. clarissime  sacred word of God contained in the old and new Testament, was an infallible and fundamental rule of faith? but concerning this rule of faith, two of the Roman rules of faith, to wit, Sixtus the fifth, and Clement the eight have been egregiously overruled with the spirit of error and heresy: for they have by their 
n Epist. decret. Sixti. 5. & Clement. 8 ante editiones. suas.  two decretal and definitive Epistles, defined two opposite, contrary and contradictorious editions by themselves and their deputies being discussed, and rediscussed, to be the very sayings, letter, and sentences of the holy Ghost: charging and decreeing the same to all Christians, under the curse of separation from the Church, and God's beaviest displeasure. So that Sixtus hath accursed Clement and all approvers of his Bible; Clement, Sixtus, and all the followers and defenders of his edition: and although it hath pleased the Authors of the 
o Praefatio in Biblia Clementis 8. ibidem.  Preface to Clement's edition, to avouch in a few lines many thousands of untruths, and that against their own knowledge and consciences: to wit, that Clement did only amend certain 'scapes of the print in Sixtus his edition, the which Sixtus himself intended to have corrected, as there most lyingly they affirm; when as it is as clear as the Sun, that their two editions have in them innumerable substantial differences of whole lines and sentences. The which being so, can any man but of ordinary judgement believe in good earnest, that Roman Bishops, with their Cardinal's defining ex Cathedra, cannot err? For what can be an error, or heresy ex Cathedra, if to define heretical editions of the Bible, commanding the whole Church under pain of greatest curse to receive them, be not error and heresy ex Cathedra? This matter tormenteth the adversary greatly, and by divers it is diversly repulsed. Some there were in Clement's time, who excused Clement with the Roman Church, which hath received his edition, but condemned Sixtus. (The dead indeed bite not, and it most concerned the living Romans that their living rule erred not.) This opinion was most strong in Clement his time, when I was in Rome, and it was greatly favoured by the Ignatians: Others forsooth (consider how wilfully they are wedded to the Pope's infallibility) either impudently, or most ignorantly deny, that Sixtus ever made any such decretal Epistle. A manifest untruth to be confuted by a world of witnesses. Others grant the Epistle, but say it was never published. This is so manifold an untruth, as there were editions of Sixtus Quintus Bible before Clement's edition, all which had his decretal. Epistle before them. I myself have seen, and read of them in Rome, but leaving those who make (
p Isai. 28.  spem suam mendacium) a lie their hope, others as Doctor B. and P. W. etc. do affirm, that Sixtus indeed did write and publish such an Epistle, but he did it as a private 
q This is their c●mon refuge, that when Popes in their decree tall Epistles or their provincial Synods as Celestine. Stephen the sixth, Honorius, Greg. the second, decre● any heretical doctrines, they do it all as private persons, not as Popes, although it be most evident, that they intent to command all, and to teach all to do according to their decrees which by them are concluded in their Synods.  person; not as Pope, and so he might err (O immortal God) have these men eyes, and yet see not? or will not see? are not Sixtus his words most express, that he defineth, he decreeth, and that out of the fullness of his Apostolical power? and doth he not annex the sentences of excommunication, and God's heaviest displeasure against all such, as should refuse or reject his edition? jesus Christ vouchsafe to open the eyes of the misled, that they may see the ambitious, and erroneous proceed of those Bishops, and renounce their communion, and return to the rock of thy sacred word, which is so by them in part neglected, or rather wholly abandoned.  
But I may not thus leave Clement and Sixtus, for I must needs tell their followers, that against their own knowledge, (and therefore more inexcusably) they have decreed that to be the very sentence of the holy Ghost, which without all doubt, they could not but more then probably & wittingly think to be otherwise: I will at this present (to discover the ignominy of their fallible Spirits) insist only upon two or three examples, and dare herein challenge (as in many like) all the Pontificians, sworn to the Pope's infallibility, to clear the heads of their Church, from most manifest and wilful error herein.  
Their first corruption is in Genesis, where 
r In vulgat. editio. lussu Clem. 8. Genes. 3.  they read (ipsa conteret caput tuum) she shall bruise thy head: putting the feminine article for the masculine, appropriating that to the Virgin Mary (who most worthily is 
s Luc. 1.  blessed, and to be blessed amongst all women) which the holy Ghost prophetically intended, precisely of him, who was to cast Satan 
t joh. 12.  out of his Kingdom, and by whose only name and power, both his Mother, and we, do daily 
u Rom. 16.  tread Satan under our feet. They publish St. Hieromes either whole, or amended translation; for they agree not yet, whether: but the Vulgar 
x Rhemist. Pref. upon the Testament.  they confidently call it; and because some few manuscripts and readings had the feminine (ipsa, she) although some of them had otherwise, as the 
y Theolog. Lovani. in notat. Fransc. luc.  Lovanists confess, and 
a Hieron. tradit. Hebrai. in Genes. cap. 3.  St, Hierome also accounteth the other the better reading, and doth also so expound it: and divers also of their own learned 
b Canus de locis. lib. 2. & alij.  Authors suspect, that the letter (a) which maketh of the masculine a feminine, crept in by the negligence of the manuscribers, yet these Papal correctors, contrary to all the Hebrew originals, and chaldaic Paraphrases, contrary to all translations of the Septuaginta, contrary to the best learned of the Roman Church, will needs read, (
c Genes. 3.  ipsa, she) for the Virgin; not (ipse, he) for Christ: thereby giving us to think, that they had rather understand this prophecy, that the Virgin Mary, rather than Christ, should bruise the Serpent's head: out of which doctrine goodly inferences may be inferred against them. I do in good earnest ask of these Interpreters; wherein Satan's power over mankind did consist? if they answer in sin, as they needs must; then according to their own reading, not a he but a she bruised the Serpent's head, and delivered mankind from the guilt of sin. Alas, into what errors would these overruling Popes lead us? All the faith of the ancient Churches in the Hebrew Originals, chaldaic Paraphrases, and Greek editions of the Septuaginta, reading otherwise then these Popes do, must be corrupt: all the ancient Fathers, Greek and Latin (two or three only excepted) misexpound and misinterpret (rather than 
e Sixtus and Clement in their editions.  Sixtus and Clement, who have some 1000 of other irreconcilable ●arres, although they agree in this) must be thought to have done amiss. And I demand of the Romanists, 
* Genes. 3.  why might not the Manuscribers, in some of the copies change (e) into (a) and thereby make she of he, as well as some late Romanists, either wilfully, or through the fault of Manuscribers, have changed in 
f Li. 4. Epist. 38.  S. Gregory (exercitus Sacerdotum) an army of Priests, into (exitus Sacerdotum) the destructions or ends of Priests: a manifest corruption it is, and I hope Saint Boromeus would not with his coadiutours wilfully do it, because it most clearly showeth that an army of Priests was to serve and set up the King of Pride, some Bishop, a great step indeed to show that Bishop, who now is served with the whole army of all the Priests of the Roman Church, and who calleth himself the only universal Bishop (which is the ambitious and Antichristian title of the King of Pride, against whom that Father inveigheth) to be the very King of Pride, prophetically delineated, by that ancient Father, and Pope. Read the Epistle, courteous reader, and pass thy judgement as thou shalt see cause.  
The second place of their corruption, is in the 
g 2. Mach. 12.  Maccabees, where to establish the chimera of their Purgatory fire, both in their 
h Biblia & Missalia edita jussa. Clement. 8.  Bibles and Missals, they read (pro peccatis mortuorum) for sins of the dead, whereas they should read thus only (pro peccato) for sin: and yet this in their own knowledge, is against 
i Edition. Grec. Venet. German. Complut.  all the Editions in the Greek, yea and against an ancient Latin Vatican edition, set out by Sixtus; and also against some other ancient Latin Manuscripts: and yet forsooth, for Purgatory sake, all those readings must be corrupt, and judas Machabeus with the whole true Church of God with him, be made so ignorant and superstitious, as to make sinne-offerings for the dead; whereas they full well knew, that there was no such sacrifice appointed by God, neither in the law of Nature, nor in the law of Moses, not no ceremonies, nor rites ordained for the same: neither do the jews at this day practise, or believe any such sin sacrifice for the dead.  
This their corruption in the words of sacred Scripture is by addition: but by the patience of the courteous reader, I will in this place (somewhat fit for the purpose) mention one of their corruptions by the figure of Subtraction. In their 
k Breviar. edit. jussu. Clement. 8.  last Editions of their Breviaries, they have pared out of the Prayer of the Feast of St. Peter's chair at Antioch, (at Antioch, I say, for the feast of Peter's chair at Rome, is a devise of later Popes, devised by Paul the 4. as 
l Angelus Rocca Scholar in Sacrament. Greg. prim.  Rocca affirmeth, the word (animas) Souls, lest the same word should, according to the faith of the ancient Church, restrain the Pope's omnipotency (so called in late Neapolitan Theses) to the spiritual bands and chains of the soul only: but that word and doctrine cannot agree with the Spirits of those men, who challenge power to command and dispose of Kings and Kingdoms, 
m Bellarm. against a certain Venet. Doct.  Bellarmine busily endeavoureth to defend this change, the work of his own fingers. But 
n Rocca. annot. in Sacrament. Greg. 1.  Rocca will tell him, that the most principal and ancientest Manuscript in the Vatican had the word (animas) Souls; and I must tell him, that all the best readings have it so, and with just cause I ask him, why they have not rather substracted the fabulous tale of Silvester, consecrating Altar stones; and the fabulous legend of S. Catherine the Martyrs disputing with 50. Philosophers and converting of the Empress? His brother 
o Baron. in annot. in Martyr.  Baronius turns and winds himself, not knowing how to defend the History: 
p Broviar. reformata edita jussu. Pij Quint.  some of their Breviaries have this Title over the Legend of Catherine, Ex historia Ecclesiastica, out of the Ecclesiastical history: others have Ex Eusebio, lib. 7. cap. 26. out of Eusebius, the 7. Book and 26. Chapter, and yet I suppose he that shall find this fable in any authentical history, or in Eusebius himself, shall be a greater Historian than Baronius himself.  
Fourthly, against the infallibility of this their rule, thus I argue: That which maketh the Pope, and all his followers therein, heretics, cannot be the rule of Christian faith. But the Pope's proper and peculiar judgement doth this: Therefore▪ The first Proposition, I suppose; the second, or the assumption, thus I prove. Proper, and peculiar choice, and election, to define in matter of faith, in whomsoever it be, is forbidden, and 
q Ad Titum. 3. & 2. Pet. 1.  (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 haeresis) heresy, and apparent it is, that choice, and election to define, and believe, is always taken for heresy, when it is singular, and alone, in any one person: unless it be grounded upon some special and immediate revelation; now, that it is single, 
Obis vera, niex nostro arbitrio, licet inducere, sed nec eligere, quod aliquis de arbitrio suo induxerit. It is not lawful for us (in matter of faith) to bring in any thing out of our own choice neither to choose any thing which another by his choice shall bring, in Tertul. lib. de Praeser.  and alone in the Pope, I suppose it, as the very proper and special position of the Adversary, maintained by all Pontificians, but impugned by all true Catholics; That the Pope ordinarily hath no new immediate revelations from God, I suppose as truth, till any one shall be so impudent, as to affirm the contrary. The Pope then being an heretic, because the rule of his faith (to wit, private choice and election) in matters of faith is heresy 
r Ad Tit. 3. & 2. Pet. 2. Heresies are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, electiones, choices which taketh place in Popes also. What marvel, if the Ignatians give infallibility of not erring in faith, to the Pope, when they challenge the same to every one of their own Order. as learned Caussabon proveth in his book to Frontoduc, pag 52. citing out of the Apologist for the Ignatians, these words. It night and day may be joined together in one, and darkness with light, heat with cold, health with sickness, life with death then there may be some hope, that heresy can fall into the head of a jesuit: thus he. According to this, if Clement with the two or three hundred Ignatians assembled in Rome, had joined in Council, there had been an infallible assembly.  itself, it must necessarily follow, that all those who pertinaciously follow him herein are to be accounted pertinacious Heretics.  
Heretofore Christians were taught that holy Scriptures expounded by the Universal and General voice of the Church, were the rule of faith, and accordingly all agreeing in this rule, they were called Catholics: but this rule being left by Popes, and the infallibility being given to them by their followers; thereupon worthily of Popes, the heads of their faith, they have been, and are called Pontificians and Papists. I may justly think, that upon belief of this rule, some late Pontificians have plainly granted to me, that the Christians of these times are bound to believe explicitly, and expressly, somewhat which the Apostles themselves, and the Primitive Christians did not expressly, and in explicit terms believe. An example at first, was granted in transubstantiation itself, but upon better consideration, denied again; but when I roundly urged them, to show me, where, or how, in explicit or equivalent terms, transubstantiation was believed in the Apostles times; because they faltered in their answers and defences, our conference ended; to no small comfort of my soul, so lately delivered out of the Egyptian servitude.  
The Adversaries seem to produce divers authorities to prove infallibility of judgement in the Pope, but in truth they force not. Overthrow two, and the rest fall of themselves. I will take a little pains with these two; The first of them is taken out of 
s Math. 16.  St. Matthew, where the Evangelist bringeth in Christ thus, speaking of St. Peter, upon his confessing of Christ's divinity: Tues Petrus. & super hanc petram, etc. Thou art a Rock, and upon this Rock will I build my Church, and the gates of hell shall not prevail against it. There the adversary triumpheth, saying: it is clear, that Christ builded his Church upon Peter, for by those words (this Rock) Peter is most expressly designed. I will not now stand to confute this exposition, by the authorities of Scriptures, and testimonies of some ancient Fathers, who with St. Austen expound those words (this Rock) for Christ the Rock whom Peter had confessed: and from whom Peter had his name, as 
t In sacro eloquio etc. In holy Writ when the word Rock is put in the singular number, who else is signified but Christ? Paul witnessing, but the Rock was Christ: but when rocks are so called in the plural number then holy men are signified, which are confirmed by his strength, Greg. apud Pater. in 1. ad Cor. Aug. tract. ultim. in Ioh & in Retractationib', Chrysoft. homil. 55. in Math. Greg. in Psal Paenit. super illud initio tu Domine. Isidor. lib. 7. Etym c. 9  St. Gregory and St. Austen expound it; or else of Peter's confession and faith. Thou art Christ the son of the living God, as 
u Theophil. in Math. 16. Hilardo Trin. lib. 2. The Papists will not by any means in the words of consecration of the Sacrament, (this is my body) admit, the demonstrative article (this) to demonstrate the bread, which Christ taking into his hands, giving thanks broke and delivered, saying, take eat, this is my body: the cause is, because if the article (this) do demonstrate Bread, (which cannot possibly be Christ's true body, no more than his body can be true bread) than they should be constrained to admit of a sacramental presence only of Christ's body, in the Sacrament: which they cannot abide, but here the article (this) must needs demonstrate the person of Peter, because it maketh for their Pope's supremacies.  Theophilactus expoundeth it; but I will only demand at this present, how they can violently against the nature of the demonstrative article (this) draw it unto Peter's person? who in the same proposition of Christ to him, was designed by the article demonstrative (thou) as though (thou and this) in one proposition, when one person is spoken unto, must needs both of them demonstrate the very same one person, to whom the speech is made, and not rather, according to the nature of the pronouns demonstrative, one of them, to wit (thou) demonstrate the person, to whom the speech is made; and the pronounce (this) to demonstrate the thing, or person, of whom the speech was made before: I put a familiar example. john hath two sons, Thomas and William, he calleth his eldest son Thomas with his brother unto him, demanding a question or two of him, and withal discourseth of his younger brothers wit, and capacity for learning. To which his eldest Son accordingly answereth, that his brother is indeed witty, and fit for the University; To which his Father replying, saith: Thomas thou art my eldest son, and shalt inherit my living; and this son I will send to the University; there to make profit in learning: what might Thomas conceive upon this speech, that he should be sent to the University, and not rather his brother William? many like comparisons might be made, by which it would appear, that the demonstrative article this being understood personally, doth not demonstrate the person to whom, but rather the person of whom the speech was made. Again, manifest it is, that Christ built his Church upon that Rock, against which the gates of hell should never prevail. But if the words (this Rock) be applied, not only to Peter, but also to his Successors; themselves cannot deny, but that the gates of hell have often prevailed against many of those stones, or rocks, to the ruin and perdition of innumerable souls. As against Boniface the 8. Silvester the 2. john the 12. Stephen the 6. I am assured 
x Platina in vitis.  Platina will not stick to avouch so much in effect of two Bonifaces the 7. and 8. and of Silvester the 2. and 
y Genebrard. in Chronol. lib 4. saeculo 10. ad ann. 107. & alias saepe.  Genebrard a most furious enemy against the reformed Churches, doth boldly pronounce, that divers Popes were rather Apostatical, then Apostolical, and that they came not in the right way by election, but through the backdoor by intrusion. What 
z Baron. ann.  Baronius himself recounteth of the Monster Stephen 6. one of their Popes, how he abused the body of his Predecessor Formosus, arraining it, condemning it, cutting off his fingers, and casting the body into Tiber; and in a Synod gathered even in Rome, (that See and Rock which cannot err, as it pleaseth our Adversaries) he decreed, all such as had been ordained by Formosus to be reordained again. Of john the 12. this Cardinal cannot write bitterly enough: and yet he inveigheth against Otho the first renowned and worthy Emperor, and the whole Clergy of Rome, who in a Synod gathered in Rome (the infallible Sea) deposed that monster john, and placed in his steed Leo a worthy man. But to make haste, (for of like examples of Apostatical Popes, much might be said) I do in good earnest ask of any of Baronius his profession, whether the gates of hell prevailed not against that john (call him the 10. or 11. whether you will, for since the Papacy of the Papisse joane, called by some john the 7. by others john the 8. the numbering of Pope john's hath been different) I say, I ask, whether the gates of hell prevalled not against this john? who as 
a Baron. anno 925. and 928.  Baronius himself acknowledgeth, was exalted into the Apostolical chair, by the means of the impudent strumpet Theodora; with whom also he lived most impurely in the time of his Papacy (or shall I say rather her Papacy, she ruling the roast) for which cause by the 
b Ibidem.  Cardinal himself this john is worthily reputed for a false high Bishop, an Apostata, an Intruder, and a most injust possessor of the Apostolical See. Therefore, it being most clear that the gates of hell have prevailed against these instable and impure stones (being themselves with innumerable others, who embraced their decrees and wicked customs cast down into hell) who can say, that the most wise and powerful Architect Christ jesus, did build his Church upon them? what? will they be so impudent, as to affirm Christ kept not his promise, or prophesied not truly, rather than their rocks and stones must be found defectible? Therefore to conclude, it is clear that upon that Rock Christ 
* Hilar. lib. 8. de Trin.  built his Church, which is (
c Psal. 118.  verbum Domini quod manet in aeternum) the word of God remaining for all eternity: or else upon that confession (which exposition concurreth with the other) 
d Math. 16.  thou art Christ the son of the living God; which as yet soundeth throughout the world; and shall, until the son himself come to judge both quick and dead.  
The second place is taken out of the 22. of St. Luke, Ego 
Cardinal Aliaco lib. de Authorit. Eccles. Directly denieth this place to be understood of the personal faith of Peter, but of the faith of the whole Church, as divers of the Sorbone Doctors now also doc.  rogavi pro te Petre, etc. I have prayed for thee Peter, that thy faith fail not, and thou being converted, confirm thy brethren. Here they triumph, here they insult; but God wots, without cause: for what coherence? Peter, thy faith shall not fail, ergo Popes cannot err? Peter, thou being converted confirm thy brethren? ergo Popes being converted must confirm, instruct, and teach all patriarchs, Primates, Bishops, Priests, whatsoever. Therefore his faith, and his voice must be received as the very oracle of God, and be as such obeyed? but let us consider the holy text itself, the which doth manifestly teach us, that Christ considering, how Peter assaulted by Satan, in the time of his taking, would be drawn, out of fear, both to deny and forswear him; lest he by such a denial should by Satan's guiles be also swallowed up into despair; Christ comforting him, foretelleth, that he hath prayed for him, and that his faith should not fail, that is, according to the exposition of St. 
e Chrysost. bom. 83. in Math. Beda in Lucam.  Chrysostome, should not utterly perish, and be extinguished (as the Greek and Latin words signify) but remain firm in heart, although it should fail in his mouth: as if Christ should say, Peter, I know thou wilt through fear be drawn to deny and forswear me with thy mouth, yet thy heart shall be still firm to me; yea, and after thy fall, thou shalt be so converted and so erected, that thou shalt be enabled to encourage thy brethren, that they may 
f What doubt is to be made? for Peter Christ prayed, & did he n●t pray for james and john not to mention the rest? it is manifest all are contained in Peter. Aug. q. 75. Quest. Ex novo Testam.  stand firm in confession of my name, the which I admonish thee accordingly to do: Christ, not thereby meaning to pray for Peter alone, or that the rest of the Apostles should so need his instruction in faith, & confirmation in faith, that without him, they might either err in faith, or fall to deny their faith For after the 
f Act. 1.  descension of the holy Ghost, all the Apostles which were to be the 
g Ad Ephe. ca 2. & Apoc. cap. 21.  foundation stones of the new jerusalem, were by virtue of their Apostleships, as firmly roborated & confirmed in faith as Peter himself, & therefore the Apostles Creed was made by them all 
h Leo. epist. 13. ad Pulcer. Aug. serm. 115. Ruffin. in explic. Simbol.  jointly, which containeth 12. articles, because every Apostle put to his article (wherein Peter had only the privilege to make the first) if their own, ⁱ catechisms speak truth.  
Further I ask, where those words, (
i Cathechis. Vaux & Bellarm.  and thou being converted, confirm thy brethren) did not contain a promise that Peter after conversion should not fail again? and whether was the privilege to accompany all Bishops of Rome? who so shameless as to affirm it? doubltlesse, it failed, in 
k Baron. in Annalibus Platina in vitis.  Marcelline, offering incense to Idols: in john the 22. who 
l Gerso. serm. 4. de Pasch. Adrian Pap. in 4 de sacrament. confirmat. aly.  taught, and that very peremptorily, that the Saints see not God till the general judgement: in john the 23. who in a 
m Platina in vita. joh. Conc. Consta. in sess. 11.  Council of Constance had so many horrible accusations of blasphemy, heresy, impiety proved against him that he was the erefore judicially deposed. Many such examples might be produced: but it grieveth my heart to discover the ignominies of that See, which was erst the spouse of Christ, and where the triumphs of the Apostles do seem still to remain, but thus much I have done only for truth sake, wishing with my whole heart, there were no just cause for any to write thus of the Popes, but so it must and will be; for God will doubtless vouchsafe ever still to raise some even from the dust to oppose against them, till they be fully reform, the which God mercifully grant, it may be speedily accomplished. I cannot here omit to set down a pervicious error, nay rather heresy of the Rhemists writing upon this Rhemists writing upon this place of S. Luke; The which although I had often read, heretofore, and much misliked the same, yet it wrought not effectually with me, till by good chance I light upon it at that time when God vouchsafed to begin to open my eyes: Thus than they writ, upon those words, Simon, Simon, etc. 
n Annotat. in Luc. 22. annot. 31.  Lastly, to put them out of doubt, he calleth Peter twice by name, and telling him the devils desire to sift and try them all to the uttermost, (as he did that night) saith, that he had specially prayed for him, to this end, that his faith should never fail, and that he being 
Note their words, uphold, establish the rest, and consider their goodly inferences thereupon.  once converted should after that for ever confirm, establish, or uphold the rest in their faith; which is to say, Peter is that man whom he would make Superior over them, and the whole Church: whereby we may learn that it was fit in the providence of God, that he who should be the head of the Church, should have a special privilege by Christ's prayer, and promise, never to fail in faith, that none other, either Apostle, Bishop, or Priest may challenge any such singular and special prerogative, either of his office or person, otherwise then in joining in faith with Peter, and by holding of him.  
Thus they: with much more to like purpose, wherein the Christian Reader, cannot but observe, how eagerly (for the Pope's sake) they pursue Peter's privilege, and would most perniciously against the very foundation of our Christian religion, show that Christ prayed only for Peter, and that neither the Apostles nor Evangelists, by virtue of their Apostleship, Offices, or any other means, had infallibility of not erring in faith, but by joining with Peter, and holding of Peter. So that Saint Paul writing his fourteen Epistles, (whereof one was to the Romans, the only infallible Sea, the only Catholic Apostolic, one and holy Church, if you believe the Pontificians, espccially 
o Valentia in avalis. lib. 6. in titulis. cap. 9 10 11. 12. 13. 14.  Valentia) Saint james, Saint john, and Jude their Epistles, Saint john his Revelation, Saint Matthew, Mark, Luke and john their Gospels, had therein instruction from Peter: and holding from him, thereby they had infallibility, that they could not err: otherwise they might have erred in faith, had not Peter, (to use their own phrases) confirmed, established, and upheld them in their faith. If this be not pernicious doctrine, subverting the very bulwarks of Christian Religion, what can be such? for tell me I pray you all ye the Dowists their successors in often reprinting those corrupt annotations, where did either the Apostles or Evangelists confess this dependency from Peter? what record of Scripture or other authentical Author doth deliver unto us, that Peter assisted the Evangelists, when they wrote their Gospels? Doth not Saint Paul 
p Galat. 2.  expressly protest that he neither received the Gospel which he preached (neque per hominem, neque ab hominibus) neither by man, nor from men, but from jesus Christ his immediate revelations? doth not the same Apostle expressly say of Peter, (nihil mihi contulit) he gave me, he furthered me nothing? meaning of the Gospel of Christ: nay rather did not the same Apostle give somewhat to Peter, 
q Ibidem. Quia non ambulante sequndum veritatem evangelii epist. ad Galat. 2. Peter walked not according to the truth of the Gospel, and after he was converted was here once strengthened by his brother Paul.  when endued with the holy Ghost, he reprehended his human spirit; with which moved and misled, he walked p not according to the truth of the Gospel? What Christian did not ever, as reveuerently and religiously embrace any part of Saint Luke's Acts of the Apostles, because it was Saint Luke's, as the whole Epistle of Saint Peter, because it was Saint Peter's?  
But these men regard not how they weaken the very foundations of Christian religion, (so 
r Ad Ephcs. cap. 2. & Apocal. cap. 21.  termed in holy Scripture) so that they may enhance the Pope's monarchical supremacy, which is the very life and soul of their religion; whom they pretend to be Saint Peter's successor in place and Sea, and we grant it (as the Bishops of Alexandria, Antioch, Jerusalem, Ephesus at this day succeed S. Mark, S. Peter, S. james, and Saint john) but heaven and earth will proclaim that in conversation they do nothing at all succeed Peter, and as for doctrine and faith, the sacred Scriptures, and ancientest Churches prescribe against them. Would God, imitating Saint Peter, they would (
s 1. Pet. 5.  Pascere gregem verbo) Feed their flock with preaching of the word, and holy example of life: but alas by temporal possessions given by Constantine (as it is written in the life of ancient Silvester Pope) an Angel pronounced that poison was cast into the church, which more or less ever since hath 
Sanctitatem in pontificibus, etc. Sanctity in Popes, no man requireth in these times, they are reputed best, if they be but a little good, or not so evil as other mortal men use to be Papirius Masson in his book of the Bishops of the City in ●ulius the third, which book he writeth notwithstanding to set forth the worthy acts of Popes.  infected the Bishops of Rome, having put on for Peter's povertic (tiphum seculi) worldly pride and pomp, not keeping themselves within their own precincts and limits, but thrusting their Sythes into the harvests of other, domineering, but not ruling the Clergy, and domineering over the Princes of the earth, to whom they were first subject both in fact, and of right 
* Bellar. li. 2. de Rom. Pont. c. 29  as Bellarmine himself once confessed before his red hat: and into what proud, avaricious, ambitious, secular and worldly conversation, and usurpations, the Bishops of Rome have degenerated, the 
t Contaren. Sadolet. Poole. alij. Concil. delect. Cardin. & alior. Praelat. tomo ultimo Conc. Cornelius Mus. or at. in Conc. Triden. Espen. in Titum. Bernard. li. 1. de considerate.  best of their Prelates and learned cannot deny? and what marvel then if they be found to degenerate in faith? for the shipwreck of faith, either sooner or later, ever followeth the shipwreck of good consciences and life. The See of the Popes, to wit the Roman Particular Church was a branch inserted into the tree of the jews, & jewish Church, (for so he is described by the Apostle, in his 
u C. 11. ad Rom.  Epistle to the Romans, and therefore, she was carefully to look to herself that she fell not: for if she should grow proud, she should (saith the Apostle) be shaked off as well, as the tree itself was rejected: and that her only way to remain steadfast and firm, was to be 
x Ibidem.  permanent in goodness. I wish with my whole heart, that the Popes were so good, and so religious, that they might still deserve to have the honour due unto the chief Partriark of the West, according as his most excellent Majesty 
z In his kingly premonition to Christian Princes.  professeth, he would be willing to acknowledge them, if they would return to that faith, and Apostolic belief of the Christian Church, from which they are horribly degenerated.  
Having thus traced the Rhemists, with thy patience (courteous Reader) let me give thee a taste of Bellarmine's dealing for the same project to enhance the Pope's supremacy. In his Dictates at Rome, not in his printed work, (for they do not always print what they dictate) he most egregiously depraved the sense of that sentence of the holy Ghost: 
a Isai. 28.  Ecce ego pono in Zion lapidem etc. Behold I put in Zion an approved, a corner stone, and a precious one laid in the foundation. This prophecy, although S. Peter 
b 1. Pe●. 2.  most expressly expoundeth it of Christ himself, yet Bellarmine in his dictates would needs have it to be understood of Peter, not of Christ. His profound reason is, forsooth, because the 
c Isai. 28.  Prophet addeth of this stone, that it must be (in fundamento fundatus) founded in the foundation, that is, laid in the foundation: which may not be understood of Christ, but fitly of Peter, founded upon Christ: So Bellarmine: but in his 
d Bellar in praesat. in lib. de pont. Rom.  printed Preface, he hath somewhat mended the matter for he is content to understand principally, this prophecy of Christ; secondarily of Peter: so that Christ and Peter must still rank together, Christ principally, but Peter secondarily. Baronius in his Voto against the Venetians to Paul the 5. in Consistory publicly applied to him to be the stone, upon which 
e Matth. 21.  whosoever falleth (saith the holy Ghost) shall be bruised, and upon whomsoever it falleth, it shall break them in pieces: but alas the Cardinal failed the Pope in his Prophecy, for by his sentences of excomcommunications, interdicts, etc. he did so little bruise the Venetians, who so constantly opposed against him, that 
The manner of the Venetians reconcilement with the Pope, for which the Ignatians everywhere exclaim against that state, only they are wary before whom.  they could not by any means be brought to make any submission, for any offence imputed to them, or to acknowledge any fault: so that at the last, the Pope was contented, to accept of a show of submission made to him by some third persons (and as it is reported, suborned also by the court of Rome thereunto) and so with his honour, to be reconciled unto them again: a notable example for posterity against the usurpations of Popes. I could here more enlarge my discourse, to show how Bellarmine, Sanders, Baronius, Stapleton, do all they can, and labour earnestly (though most unsoundly) to bring all Christians to that pernicious persuasion & faith, to wit, that it is not enough (according to 
f Decretal. Bonifa. 8. unam sanctam.  Bonifaces' decree) for their salvations, to be in communion with the Catholic Church, dispersed through the world, and with the head thereof Christ jesus, unless they be in actual communion, and blind obedience to the Bishop of Rome, as the only one, and supreme head of the visible Church. It is a sufficient assecurance for my conscience, that according to the sense of ancient Church it is against S. 
g 1. Cor. cap. 1.  Paul's express doctrine, who in his Epistle to the Corinthians doth most grievously reprove all such as went about to make a special joining either with Peter, Paul, or Apollo, nothing herein differencing S. Peter from Apollo, or himself: doubtless he was nothing acquainted with the present necessary subjection and union to the Bishops of Rome, the pretended only successors of Saint Peter. But rather he instructed, and most earnestly 
h Jhidem.  commanded all Christians to acknowledge Chr●st jesus for their only head, of whom they were named, in whose name they were baptized, and who only was for them crucified, dead and buried; & risen again to life. Surely, if Saint Paul did believe such a necessary headship in the Bishops of Rome, doubtless his faith therein was only implicit, for his express doctrine is against it: but I dare here boldly say, that if (per impossibile) by an impossibility such a headship in the Popes had been respected in the Primitive Churches, yet later Popes are now so degenerate from what their predecessors were into all, most abominable, and tyrannical conversations to the corruption of faith, against the temporalty and spiritualty, that God's infinite mercy would excuse such, who (to give them most just cause, and motives to rank themselves in their own degrees) should leave their communion with them, and adhere only to jesus Christ, to whom (upon him only resting with King 
i Psal. 118.  David, I humbly complain (tempus faciendi domine, dissipaverunt legem tuam.) It is high time O Lord to do, for they have dissipated and and broken thy law.   

The second Motive.  
THus they having most egregiously erred in constituting a false rule of their faith, to support the present Roman profession; to the same end they have perniciously depraved the true rule of faith, by adding to the sacred word of God, such books as antiquity worthily rejected for Apocryphal, that is of doubtful & uncertain authority, not fit to confirm and prove the dogmatical doctrines and articles of Christian faith, thereby distinguishing them from the Canonical Scriptures, Gods infallible word. Such are 
k Hieron. in Prologue. Galeat Epiph. lib. de mensur. August. de civit. dei. lib. 18. cap. 36. Athanas. in Sinop. Epipha. hear. 8. & 76.  esteemed & accounted the books of judith, Wisdom, Ecclesiasticus, Toby, the Machabies, & all such like doubtful parts of Chapters of the old Testament, (as by neither the jews before) nor in Christ's time, nor in the Nicene & Laodicenc Counsels, nor ancient Fathers, (purposely setting down, and defining the Canons of holy Scripture) were ever received into the Canon 
1 Con. Nice. & Laodic. in Cano. de Canonicis scriptures. Hieron epist. 10. & 115. Joseph. contra Appto lib. 1 Russin. de Simbol. Apost.  and rule of Christian Faith. Against this their devised rule, it is most easily and manifestly showed, that considering the jewish Synagogue, (when it was the true Church of God) received not these books into their Canon, we ought not to receive them, having no new revelations for them; nor no better warrant than they had: especially considering, that the Septuaginta interpreters (who took upon them to interpret all the books of God's word, to Ptolomeus) neglected them Christ and his Apostles never cited any thing out of any of them, as they did out of the other Scriptures. And further the thrice reverend Fathers of the Nicene Council, and those worthies of the Council of Laodicea, (both which councils, were celebrated in the East, nearer the place and time, where and when Christ's Church, might best inform herself, which were the books of Sacred Scripture) rejected and cashired them out of sacred Canon of holy Scripture. Neither is there any new revelation for them now, nor any just cause why the Pope and Pontificians, should be so eager to put them into Canon of Scripture, but for that they seem in some places (contrary to the undoubted Scriptures) to favour some of their vain and corrupt doctrines, as of Purgatory, Prayer, for the Dead, Merits of good works, etc. As for 
* The contra diction betwixt the 5. chapter of judith, and the 10. ●●irreconcilable & so man●●est that the same evinceth the author of the same book, not to be the holy Ghost who cannot lie. See courteous Reader how Bellarmine trauaileth to defend this book from contradiction Bellar de verb. Dei. lib 1. c. 12.  judiths' book in particular, I cannot but marvel, how any one can think, that the holy Ghost would ever approve that decking and trimming up of herself, for such an impure and luxurious project, thereby to draw 
m jud. 10. & 12  Holofernes into an unlawful burning lust, and concupiscence of her. (if so they will teach and affirm, may I not here charge their doctrine with affirming God to be the approver and Author of sin, more justly than they charge Caluin therewith?) Was not that of the holy Ghost in 
n Rom 3.  St. Paul, law and right, in judiths' days? (Non sunt facienda mala ut eveniant bona.) Things that are evil, are not to be done that good may come thereby. Besides, it is too too apparent, that in the story there are some untruths, and unreconcilable contradictions, which are clearly against the other sacred Scriptures. And therefore by evident consequence it is to be affirmed, that the book is Apocryphal, and not of that undoubted and certain authority, which holy Canonical Scriptures have: by which only (Dogmata fidei) articles of Faith are to be decreed and tried; as the ancient Church ever beleft: from whose faith (because faith must ever be the same) no Christian can without hazard of Salvation departed.  
Against the books of Maccabees, many particular and unanswerable doubts might be produced: I will content myself with two or three. Doth not the Author of them, (I should say, the abbreviatour of jasons larger history, as himself 
p 2. Mach. 2.  professeth to be) against the faith and doctrine of undoubted Scriptures, approve and admire the fact of 
q 2. Mach. 14.  Razias murdering himself? doth he not crave pardon of the Reader, if he have not answerably to the condition of a good 
r 2. Mach. vlt.  Historian, behaved himself? belike the holy Ghost who is not accustomed, nor cannot acknowledge himself nor his Scribes, to be subject to any human error, in writing thus, here left him; but not above, in the 12. Chapter of this 
s 2. Mach. 12  book, where he mentioneth prayers and sacrifices for the dead, (and yet this by the help of false fingers also) and therefore he here, not there, craved pardon, if he had not arightly performed his office. Doubtless he who will think the holy Ghost can crave pardon of man, as though he might be subject to error, hath little of the holy Ghosts grace in him. Which things considered with divers other impossibilities against the truth of history, I cannot be persuaded that 
t Lib. de Civit. Dei. 18. c. 36.  St. Austin and the Fathers of the Council of Carthage, did otherwise approve them to be read then as a probable history, containing some good moral matter, if read with 
u Cont. Gaudent.  sobriety (to use St. Austin's own phrase) but not as to receive them into the Canon of sacred Scripture of God's word. And if St. Austen may not be thought to contradict himself, within the compass of half a dozen of lines; some Manuscriber hath egregiously corrupted him: for 
x Aug. lib. 18. de Civit. Dei. cap. 36.  first, he seemeth clearly and absolutely to affirm that they are not Canonical, and proveth thereupon a truth, upon which he there discourseth, and presently he is made to say thus, that although the jews receive not the Maccabees into Canon, yet the Church of Christ receiveth them: but who smelleth not false fingers here? especially, if infinite like forgeries of Manuscribers be observed. Further, I am more confirmed in my judgement against these books, because 
y Dist. 15. cap. Sancta Romana.  Gelasius a Pope of Rome, before any greater corruptions had deeply tainted that Church, did with a whole Synod in Rome (recounting a Canon of the Apostles for the same purpose) exclude the Maccabees out of the Canon of holy Scriptures: and although the Canon beginning Sancta Romana etc. in which this exclusion was, be now so maimed and mangled that no man can justly say, this part or line of it is sound: yet 
z Anton. 3. part. sum. l. 18. c. 6.  Antonine Archbishop of Florence, and a Saint in their Church, confesseth that he himself had read the exclusion of these books out of Canon of Scripture, in that decree of Gelasius, and according to the Canon of the Apostles there mentioned. All these things concurring out of Antiquity, and the undoubted Churches of Christ, with the authority also of some learned Pontificians their later Doctors, (and that of 
a Tertull. lib. de prescript.  Tertullian ever taking place in Christ's Church: Quod antiquissimum verissimum, that which is most ancient is most true.) What may be thought of that 
b Conc. Trident. Sess. 4.  congregation at Trent, who hath given equal authority to them with the undoubted word of God? and have accursed with their idle Anatheme, all those who shall with the ancient Church of the jews, the Nicene Council (which St. Gregory esteemed as the Gospel) with the I aodicene reverend Fathers, and almost all other ancient Fathers reject them as Apocryphal? Doubtless, the curse of God, against the idle curses of men, may be justly given unto them; who 
c Apocal. vlt.  have added the word of man to his word, and have made the word of man equal with his most infallible and inviolable word. (
d jud. Epist.  Imperet illis Dominus) The Lord God reprove them. It is not possible, if these men had esteemed of the undoubted Scriptures, as all the 
e Aug Epist. 71 ad Marcell. in prolog. lib 3. de Trin. Epist. 1●1. & Ep 166. add D●natist 〈◊〉 Epist 62 Basil 〈◊〉 de si▪ de 〈◊〉 me. Chrysost. in opere imperfect. hom●lia. 49.  ancient Fathers did, who ever required the writings of all men, to be examined and tried by the certain word of God, they would never have coupled human authority with divine, and have equalized them in one degree of truth: but they may be excused in dealing so warily and politicly herein: for their desperate cause of Porgatorie fire, prayer for the dead, etc. otherwise would to the ground with many like of their superstitious trumperies.   

The third Motive.  
BEsides the corrupting of the true rule of faith by adding the Apocryphal books, they have also depraved the same 
f Conc. Trident. Sess. 4.  rule by their unwritten Traditions, Anathematizing all, who shall refuse or disesteem the same Traditions, and not hold them in equal reputation with Gods most undoubted word. This rule of Traditions they hold to be an unwritten Deposit; left in the Roman Church, and kept inviolably by her until these times; which if they can show, what good Christian is there who will not with reverenced esteem, receive, or commend, whatsoever those most irreprehensible Founders of the Church have delivered, either concerning faith or Church discipline. But I must tell them (being thereunto urged by manifest truth and reason) that it is not enough for them upon their bare words, to affirm this or that is a tradition Apostolical, or this, or that, is a doctrine Apostolical; because it is now generally observed through out all those Churches, which communicate with the Bishop of Rome, (no, though at such times when there was no notorious or famous Church on earth to oppose against her) and whereof no express beginning can be showed: unless they can withal for such their Traditions, ascending upwards even unto the Apostles times, or the days of their immediate Successors and Scholars, clearly and sound deduct by grave testimonies of Ancient and Catholic authors, that such things were ever more or less observed, and received as from the Apostles themselves, throughout the Church of Christ, if they will refuse this honourable trial of their Traditions, and stand only upon this idle answer and defence, that the Church Roman now generally hath them, and there is no beginning of them to be showed; ergo they are Apostolical: they shall show themselves to be mere wranglers, wilfully wedded to most corrupt errors, as I will most clearly demonstrate. And herein I dare boldly challenge (being most confident of this truth) any Pontifician whatsoever, be he Benedictine, Fransciscan, or Ignatian, to show me some ancient sufficient authority out of Counsels or ancient Fathers, that whatsoever might be observed, or should be observed in the later times of the Roman Church, whereof no express beginning could be showed, should be therefore accounted Apostolical, because generally observed in her. 
g Epist. 118. ad januar.  St. Austen indeed is urged by the Adversaries, to affirm so much of some unwritten Traditions in his time, generally observed throughout the whole Church; but St. Austen is misunderstood, and his rule commonly cited not without corruption: misunderstood, because his rule is of such Traditions, whereof although nothing is written in holy Scripture, yet they are mentioned in approved Authors, and Historians, more or less from the Apostles days till his times: beside, great is the difference of 1200. years, (for so long is the time from St. Austin's days to us) for carrying down of Traditions from the Apostles; and in so many ages, many things unapostolical 
h See Onuphr. Genebrard, and Platina. supra pag. 3.  might creep into particular Churches, and consequently into the whole, whereof no certain beginning might be showed.  
Again, St. Austin's rule is commonly mis-cited. For whereas that Father writeth thus in effect in his Epistle to 
i Epist. 118.  januarius: If the authority of divine Scripture prescribe in any of these rites and ceremonies, what is to be done: I 
I cite not the express words of the Father because editions are so different, but all have thus in effect.  answer, there is no doubt to be made, but that we must do as we read; the like I say, if any of these rites which we observe, and the whole Church throughout the world at this present time observeth: for to dispute that we should do otherwise, were insolent madness: but the Adversaries commonly when they cite this place, leave out first what he writeth in the beginning of the sentence, touching the authority of Scriptures. Again, they leave out commonly those words which restrain his meaning to his days. And in Saint Austin's time, it is manifest, that the Christian Churches were not so divided, as since his times they have been, and withal, that a little before his time, the general Counsels of Nice, and Sardica had ordered most things, and brought many things to light, and yet notwithstanding this rule, it is well known, how Saint 
S. Aust. in the same Epistle pronounceth, that Christ instituted very few ceremonies. Epist. 118.  Austen complained against multiplicity of rites, and ceremonies, brought into divers particular Churches in his days; wherewith the Christians were more heavily clogged then the ancient jews had been under Moses: which if it were ever true, than it is now amongst the Pontificians most true, who have from their Popes, some 1000 of rites, and have also innuerable laws, binding under the censure of their curses, and heaviest excommunications, and so frequently that a man may justly suppose that there are few of that profession, who are not more or less touched 
It is not credible to what number their Excommunications are grown since their tyrannical use of them. See Navar. man.. cap. 27. num. 50.  by their lesser or greater excommunications, his holiness only excepted, who will be bound to no laws, no not to those which he sweareth inviolably to keep▪ ●e being indeed, that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, exlex iniqnus, outlaw, which Saint 
k 2. Thes. 2.  Paul hath prophesied should sit in the Temple of God, as I will more fully declare hereafter. But I will demonstrate, that there are divers practices and customs observed throughout their Roman Church universally, whereof no beinning can be showed, & which themselves will not dare to affirm to be Apostolical, and so their rule by their own confessions shall to the ground. First, is it not an universal (though impious) practise throughout the Pontifician Church to paint God the Father in the form of an old man, and God the holy Ghost in the form of a Dove? by the same, not only to represent two persons of the most inenarrable and inexpressible Trinity, but also by the same, and in the same, to adore and worship those two infinite Persons; what will they, or can they show me, when this custom precisely began? No I wis: what? must it therefore, be a tradition Apostolical? it were impudency, or mere ignorance so to affirm: and I think there is none of them as yet so shameless, as to affirm it. Novel I am assured it is, utterly forbidden by the ancient Fathers of the sixth 
l Synod. 6. Cano. 82.  general Council, reputed an impudent thing by worthy john 
m Damas'. Orthodox. sid. lib. 4. ●ap 17. Synod. Nicen. 2. act. 4. 5. 6. 7.  Damascene, (reputed a renowned Saint in their Church and a famous Patron for the use of other Images) and by their Italian 
n Polid. lib. de inventor.  Polidore Virgil accounted mere folly: and which of their own men 
o Abulens. Lira Alij.  commenting upon the fourth of Exodus, do not more or less condemn it? and yet, now the present Roman Church is so generally infected thereby with the leprosy of superstitious Idolatry, that no man whose heart is zealous of God's honour, cannot, seeing it, but lament therefore.  
Of this kind also is the prostrate adoring of the Crucifix itself upon good Friday, generally observed throughout the Roman Church. Can their best antiquary amongst them show me a beginning hereof? no God wots: what is it therefore a tradition Apostolical? shame will not suffer them to affirm it. To this I adjoin their most Catholic and vain custom of adorning their Images (like as the old Paynims adorned Venus, juno, Ceres their vain God's Images) with rich attire, embroidered garments, and robes upon their massy bodies, crowns of gold upon their stony heads, rings upon their marble or wooden singers, bracelets of Amber or Pearl upon their wrists, rich jewels of Pearl and precious stones hanging about their necks, down even to their shining and lasci●iouslike breasts; drawn by the painters rather to give occasion of impudike thoughts then religious cogitations: Of this their profane and heathenish custom, in their most religious places, can they precisely show me a beginning? no I warrant you: belike therefore it is an Apostolical tradition? so to affirm, I could account it no less than blasphemy. At least (if it will please the Ladies amongst the Pontificians to hear with patience) it is no tradition Apostolical, that their sacred Images are often trimmed with the raiments of strumpets, a thing very frequent in other countries (like as in England, where very often their Priests 
* This is a custom so frequent and so common in England that no Priest who hath either shame or honesty can deny it.  Massing vestments are framed of the petticoats, kirtles, or gowns of such persons: whereof some are not of the best fame) so loathsome a thing, that doubtless if their images which they adore, had sense, they would exclaim against the abuse thereof, and cry fie. These Roman customs so universally observed doth any man once imagine to be Apostolical? Read two of Saint 
p Grèg. Epist. ad Secundin. & Epist ad Seren.  Gregory's epistles read 
q Epipha Epist. ad Johan. Hiero.  Epiphanius, read Thrasius the patriarchs discourse in the seventh synod, at Nice, Saint 
r Augu. in Psal. 113. & de fid. & Symbol.  Austen upon the Psalms and you will understand, what manner of Tradition, the use of God the father's image and the adoration of images is. But here of more anon.  
Again, touching their universal and general custom of receiving of the Sacrament under one kind, as so only necessary, so only sufficient, so only commanded for a man's whole life; can they show me an express beginning thereof? no God wots: what? must it be therefore a tradition Apostolical? I will not deny, but that perhaps, some ancient particular Churches, might sometimes practise in one kind, and yet most of their examples, which they bring for that purpose, are either of counterfeit books; or else little to the purpose: but I deny, (and challenge the Adversary to prove the contrary) that ever any Ancient Apostolical Church held it sufficient, as only necessary, only commanded to receive the Sacrament in one kind for a man's whole life: They bring some places of 
s Luc. 24. Act. 2. & 20.  Scripture for this purpose. But first, if the places prove their use, than it is not only a tradition, but a written truth. Again it is as manifest as the sun, that those places they bring, do prove as well against them, that their Mass may be used in one kind, & the Sacrament consecrated in one kind, which they detest as the greatest impiety and sacrilege, making the sacrifice to consist most intrinsically and essentially in both kinds that no Pope can dispense against it. Again, 
t Rhemist. in ca 1. act. Baron. annalib. anno 48. Christ num. 17. Zuares Isingr. Catherinus a●●●.  their belief touching the assumption of the blessed Virgin Mary's body, (at whose due honours I greatly rejoice, and beseech jesus her son, and Saviour, ever to endue me with a reverent respect of her greatness, and her blessings above all Women) is it not generally received, and the feast thereof universally practised, throughout the Roman Church? And is there any one who can show the time, when this belief began? no God wots: What? must it be therefore a Tradition Apostolical? nothing less. 
u Baron. anno Christ. 48. num. 9 12. & 13.  Baronius his Doctrine will overthrow that Tradition.  
The 
x Annotations upon the first of the Acts verse 14.  Rhemists in their annotations upon the Acts of the Apostles, endeavour to prove it out of a counterfeit book of Dionise of Areopage, Saint Paul's scholar, and they are not there with content unless they may abuse egregiously the same book also, by their manifest and wilful corruption: for they dare assirme that St. Dionyse in that 
y Dionis. lib. de divin. nomin. the Rhemists cite it Epist. ad Timoth.  book, reporteth that he himself heard the melodious singing of Angels, at the Virgin's monument, which lasted for three days together, a thing no where to be found in that book▪ Again, they affirm that Dionyse of Areopage was present at the Virgin's departure, which happened as themselves 
z Their Table of S. Paul and Baro. affirmeth anno Christ 52.  deliver, the 48. of Christ. And yet withal they avouch that S. Paul came not to Athens till the 52. of Christ; where and when S. Dionyse was with Damaris 
a Acts 17.  converted: so that by their contradictorious account, Saint Dionyse was converted, and made a Christian, and presently also at the blessed Virgin's death; before his conversion. Thus the Rhemish lights of the English Pontificians, are caught in their folly, when of late I objected this wilful corruption, and main contradiction of the Rhemists to a certain grand 
b I. C.  cheefetaine in this place where I now am; I had only a kind of ●ush for an answer, with this grave epiphoneme, it is an ill bird that beraieth his own nest, might not I more justly inveigh against such seducers of youth, who by such depravations, seduce their young F●ye, and bewray their young birds in the nests of their seminaries; where they must take all upon trust even as their masters shall please to dictate unto them: and be you most assured, they shall hear nothing that shall jar from the Pope's behests, and Roman Churches practise, whose Soldiers they are, trained to fight his battle or holy quarrel as 
*  in his Letters to an Irish Gentleman.  Saunders calleth it.  
Again, concerning the universal practice, of ●ating of blood, and strangled meats, throughout the Pontifician Church: can they precisely tell me, when the same began? no in sooth: what is it therefore a Tradition Apostolical? ask the Apostles, and whole Church of Jerusalem concerning this Tradition, who decreed by express 
c Acts 15.  Canon, that Christians should abstain from things immolated to idols, from blood, from strangled meat, and fornication: Lo here is a custom generally observed, no beginning thereof be ●ound, and yet no tradition Apostolical.  
Further it is manifest, that the vow or promise of Chastity, is 
d Thom Aquin. 2. 2. q 88 Durand. lib. 4 Dist. 35 & 37. aly Scholastic. communiter ibidem. Sot●s de iure & justitia. lib. 7. & Petrus de Soto in institut. sacerd. lect. 5. Valentia. de Celibatu. lib. 2. Scotus 4. dist. 37. Cai●t. quod 1. q. ●2. See S. Athanasius Epist. ad dracont Sincsius Epist. ad Euoptium. Polid. lib. de invento. 5. Alphonsus a Castro. verbo. sacerdot. heres 4. Euseb. li. 4. ca 23. Niceph. lib. 4. cap. 55.  not by God's institution either in the old, or new Testament, annexed to priesthood or Episcopacy, and yet as evident it is, that now it is generally observed throughout the pontifician Church, (to promise chastity but not to keep it) and, can any pontifician show me, when the custom of adjoining of the promise of chaste life to priesthood, and other holy orders, begun? no I wis: (some attributing it to Siricius Pope, others to Gregory the first: others to Gregory the second, others to Gregory the seventh,) and what? must it be therefore an Apostolical tradition? The Apostles will tell you, in one of their Canons, where they have thus decreed. 
e Can. 6.  Let not a Bishop or Priest by any means under pretence of Religion, cast off his own wife, but if he shall cast her off, let him be excommunicated, and if he persevere, let him be deposed: thus they. This their tradition, they learned not of 
f Ignati. Epist. ad Philad●lp.  Ignatius nor 
g I●●o Epist. 85.  Leo the first Pope, nor out of the sixth General Synod, nor the Council of Gangres, nor out of the first Council of Toledo: out of which Gratian 
h Dist. 34. Can. is qui no● habet.  relateth a Canon the seventeenth in number that he who hath not a wife, must or may have a concubine, unless those father's thought a wife or a Concubine necessary for the laics only in that hot climate, but were persuaded sufficiently, of the Continency of their Clergy (if so, out alas, how is Spain now become so reretrograde?) and therefore the permission for concubines in steed of wives excuseth not them: yet by their leave (courteous Reader) I cannot but think that the like merry custom with that which 
i Lib. de praesulib. sim●●iacis.  Clemangis recordeth, is some occasion out of this Canon: to wit, that the people were so persuaded of their Clergies incontinency, that in many parishes they would not otherwise accept of their Priests, unless they had their concubines, thereby as they thought providing for the chastity of their wives. And truly if they would but seriously consider, what turpitudes, impunities, nefarious and abominable lusts, have repleated the Roman Clergy, both religious and secular, they would have little cause to brag of this their Tradition Apostolical: but this surely is as much Apostolical as that their other, most frivolous, and irreligious use, of their hallowed grains, medals, etc. the which as they are generally observed; received and believed throughout the whole Pontifician Church, so it is as manifest, that they are mere novelties, without any seeming show of Antiquity at all. And yet, as novel as they are, to find out the precise beginning of them, it would trouble their best Antiquary. Let any one of them do it, and he shall wear the Laurel bough for his pains.  
Their universal use, of their round Wafercakes, (which they use, in their most religious service at Mass, and for their consecrations) will they call them Apostolical? who would not laugh thereat? and yet very novel they are, although no express beginning of them can be showed by any adversary. What said I? no express beginning of them? yes, the Author of the Roman order, (as Cassander in his Li●urgick reporteth) at the beginning & bringing in of them into the Church, greatly complaineth against them, because instead of great loaves which were offered before by 
It is very probable that Round wafers and elevation came together, but it can not by any Pontifician whatsoever be specified when they precisely were brought in, although G●mma. animae seemeth to bring them in above a thousand & a hundred years after Christ. Gem. an. cap. 29. some cite idly a sentence out of Epiphan. in Ancorat. for this purpose.  the people, now such scraps (to use his words) were brought, and offered. Doubtless, when Idolatry grew ripest, and the elevation most frequent, than came in the round wafers, for in all antiquity there is no other mention made of other bread of the Eucharist, than such as good Christian women made at home, & brought with them to the Churches to be offered and distributed: Whereof themselves also took part at the holy communion, and carried also part away home in clean linen clothes to receive at convenient times as Tertulian 
k Tertul. lib. 2. ad uxorem.  reporteth, whose saying the Papists abuse.  
Such is also their observations of Lent, as it precisely consisteth of forty six days of fast and abstinence, containing Sundays and Feries, and I challenge any adversary to show me a beginning of such a precise Lent of six and forty days. They cannot do it. What? must it be therefore in this precise fashion a tradition Apostolical? who would not smile thereat to hear of such a tradition? who have read 
l Euseb. lib. 5. hist. cap. 24 Socrat. lib. 5. ca.▪ 21 Zozamen. lib. 7. cap. 19 See Niceph lib. 11. cap. 34. & 35.  Eusebius, Socrates, Zozomenus three ancient Historians well acquainted wi●h the Lents of the Primitive Churches, who do so differently distinguish the different observation of Lent, in divers Apostolical Churches of the East, and West, that whereas Saint Hierome and Saint Ignatius, affirm that the fast o● Lent or Quadragesme is a tradition Apostolical; they must not be understood of the precise fast of forty days, or six and forty days abstinence used by the Romans, but of some certain set fast, before the holy feast of Easter, which was diversly observed according to the divers acceptances, of the Catholic and Apostolical Churches of those times: Hear Saint Austen much for this purpose clearly pronouncing. If you 
m August. Epis▪ 8●. ad Cass●●.  ask my opinion concerning this matter of fasting, I find in the writings of the Evangelists, and the Apostles, and all the new Testament, that we are commanded to fast: but what days must we fast, and what days we must not fast, I find it not determined by any commandment of Christ or his Apostles. Thus he. I have been very large, (courteous Reader) in producing many instances, to show that rule of theirs to be vain, upon which their traditions are built, to wit, that whatsoever the Roman Church generally obscrueth, whereof no beginning can be showed, that must needs be a tradition Apostolical, infinite like instances might be made, yea and most justly and sound in all such rites, laws, customs, and articles of faith, which they teach contrary to the true reformed Churches. But I have here produced so many, that I think myself to have been too careful in proving that which otherwise of itself is most clear, but seeing, the life of the Roman religion, resteth upon traditions (which they pretend to be Apostolical) overthrow them, and down must all that same religion, as a learned Priest lately in this house acknowledged to myself, being urged thereunto by force of argument, and evidence of truth. And so to conclude these my Motives about their idle rules of faith, the Christian Reader, who is careful of his own salvation, and giveth obedient ear to that prophetical light of God's sacred Scriptures, (expounded by the ancient Church) which Scriptures Saint Peter 
n 2. Pet. 1.  preferreth above that vision, which he and his brethren had of Christ in mount Thabor: he cannot but easily observe, what consequences are likely to follow out of three such corrupt Rules of faith as are in request amongst the Pontificians, to wit, infallibility solely, and only in the Pope's definitive judgement, authority of apocryphal Scriptures, and the vain authority of their traditions, pretended to be Apostolical, where as they are nothing less. The adversary will for the validity of these rules, stand upon the authority of their present Roman Church, which hath received them, of which their defence conformably to all antiquity, and ancient Fathers, (who taught otherwise,) we must also conformably to their proceed, search out of God's word, whether the Church of which they brag so much, be the true Church. Succession in Sees only will not suffice, as by their own confession is manifest in the Churches of Antioch, Alexandria, Constantinople etc. but there is required also succession in doctrine according to God's word, by which trial must be made of all Churches, and of all doctrines, and all after-traditions, to which if they be not agreeable, without peril of damnation they must not be received, and this is the most express doctrine and faith of Saint Austen in 
o August. lib. 1. de doctrina Christiana. cap. 37. lib. de unitate Ecclesi cap. 2. but cap. 16. so clearly that I do suppose no Pontifician Priest dare scarce read, that Chapter to his family.  sundry places, yea of Bellarmine 
p Bellarm. lib. 2. de verbo doi. cap. 2. Basil. serm. de fide.  himself, (though as it may be thought) he not very willingly confesseth this truth. Other means, saith he, may deceive, but nothing is more certain than the Scripture, and therefore by confession of all, both ancient and modern writers, the trial by God's word is most firm and assured.   

The fourth Motive.  
THe fourth Motive, and that very effectual 
The fourth. Motive.  with me, is, that transcendent power, both in all temporals and spirituals, which later Popes contrary to Christ's institution and practice of holy Primitive Popes, challenge, and which the Roman Canonists, and Cardinals over-liberal of that wherewith they have nothing to do, do flatteringly thrust upon their Roman monarchs. In spirituals he challengeth, and they grant unto him, to be the only supreme; and immediate Pastor over Christ's flock, so that look how ample, and immediate Christ's jurisdiction for salvation of souls was, so is his; he glorieth in that title, and they give it him, which 
q Greg lib. 4. epist. 38.  S. Gregory so much detested as the very badge of Antichrist, he will in the government of Christ's flock have no Peer nor Colleague. He is content to be honoured with that title, yea, and above that ambitious title, the which Constantius the Arian required, for he was content with (numen nostrum.) our power or divinity, but the Pope can willingly accept of (supremum in terris numen,) the supreme and highest divinity or power upon earth. O ye heavens be astonished, and everlasting gates be desolated, the pretended only Vicar of Christ, the successor in some sort of that poor fisher, who 
r Act 3.  gloried, in that he had neither gold nor silver: must hear, and that from renowned 
* Proesat. ad Grego. 13. in principia doctri.  Stapletons' mouth, the Spanish king's professor in Lovane, & the English Pontificians chief champion, thus: thy supreme divinity upon earth; just God, how more justly may we lament, with those words (of Saint Gregory against john of Constantinople for his extraordinary fasting surnamed (jeiunator) the faster,) 
f Grego. lib. 4. ●p. 38.  O alas, all things that have been forespoken, are come to pass; the King of pride is at hand, and that which is a wickedness to be spoken, a whole Army of priests is prepared for him; because those serve the proud neck of elation, and pride, who have been set to give example of meekness and humility. Thus that Father in those times, when the mystery of iniquity began to work most apparently in the Patriarch of Constantinople; but appeared more clearly in one of his next Successors, to wit, Boniface 3 who emulating the Constantinopolitan patriarchs for their pride, obtained of Phocas that hateful and traitorous usurper rather than Emperor, to decree by constitution, that the title of Universal Bishop, should for ever after belong and be given only to the Bishops of Rome: this is a matter undoubted of by ancient 
t Sabel. Aenead. ●. lib. 6. Platin. in Bonifac. 3. Otho. lib. 5. Paulus. de gostis Longobard. Marianus anno. Dom. 608. Duerenus. de sacris Ecclesioe ministris. lib. 1. cap 10 Abbess in Phoca & poene emnis aly Sigebert. Regino Luitpran. Anasta. Baron. annal. ad annum. 606.  Historians, and yet perchance, this Boniface did not assume by that title, so much unto him as these latter Popes do, (to wit) to be immediate pastors of all the whole Church, comprehending all Partriarkes, Bishops, etc., or that, there is no power nor jurisdiction in any Prelate, or Pastor of the Church whatsoever; which is not dependantly from them and of them; so that they can and may peremptorily call to their court all causes greater or smaller, and according to course of law, or otherwise, finally, and 
* judicare etc. to judge and decree whether it be necessary to depose a Prince belongeth to the Pope, of whose judgement, whether it be right or not, no man may judge. Bellar. contra. Bark. ca 12.  unappellably end, and determine them: and if any either Emperor, Prince, Prelate, or University, would offer to appeal from any of their sentences, (though most exorbitant and tyrannical) they should thereby deserve to be cursed with Bell, Book, and Candle. I cannot think that in Bonifaces' time the Roman Bishops were grown to that height of Antichristian pride that was left for later times, when the Devil was to be let lose after the thousand years of his binding. Notwithstanding he challenged by Phocas his constitution to be only called, universal Bishop of the Church, against which title Saint Gregory so vehemently and Christianly exclaimeth in 
u Greg lib 4. ep 32. 34. 38. 39  divers Epistles: testifying and demonstrating most plainly, that that Antichristian title robbeth all Bishops of their honour, and maketh that the Assumer thereof should be reputed Antichrist. This being so in this Ancient Father, how durst D. Stapleton 
x Staple principi. doctr. lib. 6. cap. 7.  that renowned Professor of divinity endeavour to make Saint Gregory speak against himself in this very epistle; and out of him labour to prove the present Roman supremacy, and Monarchy, which that Father so much detested? Whereas 
y Lib. 4. epist. 38.  S. Gregory in a learned discourse writing against the Patriarch of Constantinople john, who claimed to be universal Bishop of the Church, and had procured Maurice the Emperor to write to Saint Gregory for the same purpose: showeth that Christ is only head of his Church, and that there is no other head but he, adding much to that purpose, he adjoineth thus: Certe Potrus Apostolus primum membrum sanctoe, etc. Certainly, Peter the Apostle, the first member of the holy Universal Church, Paul, Andrew, john; what else are they but heads of particular people? and yet notwithstanding, they are all members of the Church, under one head, and that I may bind up all within a short compass of speech, the Saints before the Law, Saints under Law, Saints under Grace, all these perfiting one body of our Lord, are all placed in the members of the Church, and no one would ever have himself called universal. Thus far he, with much more in that Epistle, the which whosoever shall read, if he respect Saint Gregory's authority, confirming his doctrine also out of Scriptures; it is not possible, he should believe the present Roman Monarchy. How then (thou wilt demand) can Doctor Stapleton find any thing in this very Epistle, for the Pope's exorbitant supremacy? he hath found somewhat, yea & in this very sentence by me cited; but he hath used a certain figure called of addition, by thrusting into the text, (as he citeth it) the word (Petro) Peter. And maketh Saint Gregory speak thus. Truly, Peter is the first member of the Universal Church, Paul, Andrew, and john what are they else, but of singular flocks, heads, and yet all under one head Peter are members of the Universal Church. Thus he. Some Dowists and precise Pontificians will perhaps say it is not possible, that learned Stapleton should so corrupt this ancient Father, let such take pains to examine 
z Grego. lib 4. epist. 38. Staple. principia doctrina. lib 6. c. 8.  and then judge as they find. I could show also how he corrupteth by subtracting, but that upon some other occasion. I must needs confess, when I read this egregious corruption in him, that I resolved never to trust Pontifician doctor again without trial, citing any sentence for the Pope's monarchy. It is not imaginable, what suppositious books have been obtruded upon the world to support this declining Monarchy; but (ruet, ruet) it will fall, it will fall: and God grant it may rather be ruinated (Lino) as an ancient Sibile prophesied, that is, with paper (to wit) learned books, rather than with fire, sword, famine cold, as the Sibyl Delphic prophesied under Romulus reigning and Rome triumphing, and according as Saint john 
a Apoc. cap. 18.  hath fore-prophecied in his Revelation.  
I cannot now stand prolixly to overthrow 
b See for this purpose Cusanus concord. Cathol. lib. 2. & ca 20. and Euseb. lib. 5. hist. cap. 25 & 26. especially consider how the Council of Chalcedon in the 16. action did most resolutely oppose against the Pope, & their decree hath prevailed.  this ambitious Monarchy of the Popes by the decrees and constitutions of ancient and later Counsels of Nice, of Constantinople, the first and eight of Chalcedon, of Sardica, Carthage, Constance, Basile, and by uniform consent & practise of the Greek Church, I will therefore here only adjoin somewhat concerning the other branch of this my motive, to wit, the Pope's arrogant, and persumptuous claim 
c Bulla. Pij. 5. in Elizabet. Clemen 7. in Henri. 8. Clement. 8. in Henric. 4. Franc. Sixti Quinti. etc.  over Princes, and kingdoms, wherein he assumeth that honour and power which was never given him by Christ, the mystery of which iniquity hath wrought so powerfully in these latter Popes, to fulfil the prediction of 
d 2. Thess. 2.  Saint Paul, that the Roman Empire according to the exposition of the ancient 
e August. 20. de civit. 19 Tertul. lib. de resurrect. carnis. Hieron. epist. ad Algasian. q. 11. & in Danielem. Aeneas S●luius, lib. de ortu Roman. Imperij. Irenae. Theod. Bellarminus lib. 3. de Roma. Pont. Ribera. viegas in Apoc. Chrisost. Amb. Theoph. Primas. in 2. ad Thessal. 2.  fathers was not to be taken away until a certain Antichrist should come (I said a certain Antichrist, not because, there shall be only only one in number or person; but to distinguish him from some other kinds of antichrist's described in some places of the Revelation and other parts of holy Scripture) but then at his coming the empire must (De medio fieri) be done or taken out of the way, but whether it shall be taken out of the way, by the direct means of Antichrist or not, the Scriptures do not expressly affirm it: some of the Fathers, yea the Rhemists, do incline to think so; and doubtless it is most probable that the holy Ghost meant so, because he maketh the standing of the Roman Empire, to be a let, and hindrance against the coming of that man of sin Antichrist which 
f 2. Thess. 2.  is here prophesied by the Apostle: the which thing if it be true, it cannot possibly be avoided, but that the later Popes be that Antichrist, of which the Apostle here foretelleth, who mounted not to their perfect height of iniquity until the Roman Empire was made out of the way; which was done by them, as I will anon show. For my part I do very resolutely affirm that whosoever shall have taken the Roman Empire out of the way, and shall have made himself the direct or indirect supreme Monarch of the world, and withal, shall sit in the temple of God, that is, shall challenge only to sit without peer, and equal in the universal Church of Christ to Teach all, Govern all, Censure all, Command all, and necessarily not to be taught censured or corrected by any whatsoever, 
The Popes extol themselves, neither the triple crown, nor adoration was first freely given but exacted by themselves.  that this must needs be the man of sin, the son of perdition, the outlaw or man without law, who extolleth himself, above all that is called God (mark extolleth himself) or that is worshipped. Now whereas it is manifest that the Popes by their practice and decrees do challenge the later, to wit the spiritual Monarchy, and universal supremacy in the chair of God's temple; yet they have not perhaps professedly by decrees challenged, to be the supreme direct monarches of the whole World in temporals. I said perhaps, for the decrees 
g Alexander the 6. his decree of dividing the East and West Indies which he pretendeth to do ex plenitudine potestatis, and gratuito out of the fullness of his power & frankly. Bonif. 8. his decree unam sanctam, and his Epistle to K●ng Philp the fair, a king of France Leo 10. as Petrar●h reporteth him, lib. de rebus me▪ mirandas, gave the kingdom of Saracens to Sanctius, who required him with the Caliphship of Baldach.  of certain Popes, make me think there wanteth no good will but only means, and possession; which their Canonists and Ignatians labour a pace in every place where they can find footing, by their preachings, secret conferences, and books to procure unto him. And consider this, what books are with more favour received, printed, and published at Rome, than those of this stamp, and kind? For this respect, Pesantius, Bozius and such like shall be cherished there Bell●rmine in the time of Sixtus the Monarch of the world (who had devoured England in his vai●e pseudoprophetical hope) Bell●rmine (I say,) because he applauded not the Papal Monarchy of Sixtus but wrote against it, found no favour but was glad to avoid Rome, for fear of frying but 
h B●llar. against Barkley. and his answer to a We netian Doctor. saep●ssime▪ & de Rom Pon. ●. 5. c. 6  now, by end evouring to b●ing the Monarchy of christendom under the Pope's command, with the distinction of indirect & direct, he hath profited so much that he hath purchased a Cardinal's hat, the next step to the Roman Monarchy itself, the which if he ever obtain, doubtless he will speak as Sixtus did; for as his doctrine is much changed from that it was in Sixtus time, so doubtless if he prove Pope it will 
* Hanores mutant mo●●s.  come to greater perfection. 
i Baron. in annalibus saepissime▪ Steuch. lib. de donat. Constant. Bozius, alij.  Cardinal Baronius good God, how he travaileth as though he were which child, to bring forth this Monarchy throughout his Annals! and Augustinus Steuch. more earnest than he, (if it may be) how carelfully doth he record Diplomes and Charters, by which the Pope's challenge the direct and supreme Sovereignties over most kingdoms of the West! as of Spain, France, England, Ireland, Hungary, Norway, Sicily, and of which not? but such baubles I pass over & the trying of those Charters I put off to those whom it concerneth, I will only a little examine, how this man of sin, that sitteth in the Temple of God, is said to sit in God's Temple, doubtless it cannot otherwise be well understood, then of some principal part of the extern and visible Church of Christ: there being no other temple of God, of which it may with any probability be expounded. To expound it of the Temple in Jerusalem, were very incongruous, yea impossible; considering, the same is destroyed and that the desolation thereof shall continue till the end as 
k Dan. 9 Hieron. ibidem.  Daniel the Prophet hath foretold; yea and Christ himself seemeth also to have 
l Math. 24. In the time of julian the Apostata when the jews attempted to have re-edified their temple in Jerusalem, they were miraculously letted by God, a token that the same shall never be re-edified. Baronius his Annals in juliano. Theod Socrates. lib. 3.  foretold so much: to say, that Antichrist when he cometh, shall re-edify the Temple of Jerusalem in the same place where that of Solomon stood, and it therefore to be called the Temple of God, by the Apostle, is too too improbably and idly said: with as much congruity, as to say that the turkish moskyes in Constantinople are the Church of God because standing in the same places and within the same material walls in which once the True and only God jesus Christ was worshipped. The Pontificians would be offended to hear their Church of the blessed Virgin Mary and all the Martyrs in Rome, to be now called the Temple of all false Gods, because it was so once called by the name of Pantheon. Besides; if we will believe the Rhemists, & 
* The substance of Lessius demonstrating book, consists in that h● confoundeth divers predictions concerning the states of divers enemies of Christ and divers calamities of the Church to the imagined 3. years and a halves reign of one singular man Antichrist.  Leonard Lessius in his laborious and demonstrative book of Antichrist, we must think that Antichrist when he cometh shall worship no God: a toy: for if so, how then shall he be thought, to build a temple to the true God? what? Worship no God, and yet build a Temple to the true God? a Paradox. But most clear it is and to me it hath been often confessed by divers learned Papists that Antichrist is said to sit in the Temple of God because he shall use a tyrannical, proud, usurped imperious government in the visible Church, excluding the society & parity of any other in that usurped office of his, changing that form of government, which Christ left in his Church, and by tyranny seeking to draw all to himself, 
m Annotation. in 2. ad. thes. 2. an. 5  as the Rhemists themselves affirm. But that this Antichrist of which Saint Paul speaketh shall sit in the visible Church of Christ (visible I said, for so they are to be expounded) divers ancient 
n Aug lib. 20. de civita. cap. 19 Hieron. ad Algasian. q. 11. Greg. l. 4. epist. 34. 38. 39 et in 2. ad Thes. cap. 2. apud Paterium clarissime Robertus lincolniens. apud Math. Paris. in Henrico 3. anno. 1162. Coruelius mussorat. habita in con. Trid. dominica 3. adventus. Athanas. in epist. ad solitar. vitam agentes Hilar. li. cont. Constan. Lucifer. in lib. moriendum pro filio dei. Bernar. ser. in conc. Rem. et serm. 33. in cantica. Hieron. in Dan. 11. Hila. count Auxent. This greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Antichrist, in properlinar gie & signification according to the different use of the preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Greek, signifieth one, that is, for instead or against another, all which three significations are united in the man of sin called Antichrist, being anointed instead and against the true anointed Lord jesus Christ.  Fathers either expressly affirm, or by most evident consequence, it is deduced out of them. S. Austin, S. Jerome, S. Gregory and others expressly, Cornelius Must. seemeth to affirm so much, although he dare not speak it expressly; Athanasius also agreeingly with Hilary, and Lucifer Calaritane, make therefore Constantius the Arian Emperor Antichrist, because he assumed to himself all rule tiranically in the Church, and against Churchmen. Saint Bernard not far from this conceit, where he chargeth the Churchmen for serving Antichrist. Saint Gregory is most clear, for otherwise how unworthy an argument were it in that Father, to call john of Constantinople Antichrist, and the Title of Universal Bishop Antichristian, if Antichrist when he should come, was not to be either a Bishop, or not to challenge any such usurped power, or any such name. Along while King Henry the eight, & Queen Elizabeth both of renowned memory were certain Antichrists with the Pontificians, in respect they challenged the titles of chief Governors, in the Church of England, the sense whereof being now sufficiently explained, and by the same made evident, that they require no more, than what their predecessors had, and used, though not with the name of Heads, or chief Governors: yea made so plain, that 
p Parsons in his Catholic letter against our King's Apology jobn Hart also acknowledged the same to Doctor Reinolds Conference. cap. 10. in the end.  Parsons himself acknowledgeth that as our 
o Our King in his Apology.  Sovereign doth declare and explain, his Title of headship, and Supremacy, it is sound and in some sort allowable: they have left that saying: but yet thereby it is clear, that Antichrist in their own estimation, when he shall come, shall be a kind of tyrannical and usurping Churchman. The proverbial prophecy of of Saint Hildegard, spoken of by many, hath the same meaning, unum vos monco, Cavete Antichristum, etc. One thing I admonish you, beware of Antichrist, you are ill carried away, with the love of walls; naughtily do you worship the Church as if it were within covers and edifices: badly, under these do you offer the name of peace; what? can it be doubted, that Antichrist shall sit in these? Mountains, Woods, Lakes, Prisons, Whirlpools shall be more secure to me, for Prophets either staying in these, or thrown into these, have prophesied, with the spirit of God, thus she. who hath not heard of the Prophecy of joakim Abbot? which ought to be of credit, with the Pontificians, considering how eager Stapleton 
q Stapleton in promptu.  is against the very hair, to make him prophecy of the Order of the Ignatians, as of a special Order, to be raised up by God, for defence and propagation of the Roman Church.  
But for prophecies, the like might be produced out of 
r Lib. revelat. 4. Ciril lib. revelat. related by Aytmger in Method.  Bridget and Ciril; and others: these may suffice. But hear a more forcible testimony, out of our English Pontificians the 
s Annotat. in 2. ad thessalo. 2. annot. 5.  Rhemists themselves, who grant that both Saint Austin and Saint Hierome do interpret the sitting of Antichrist in the Temple of God, for his sitting in Christ's Church, but not (say they) as though he should be chief member of the Church of Christ, or a special part of his mystical body; if they mean that in truth and verity Antichrist should not so be; they never wrote truer Doctrine: but if they mean that in the sense of the Fathers, he should not as a pretended ruler, and chief of the Church, or as a pretended mystical head of his body, sit in the same, it is most vain, and against the very hair, for what? do they or can they else understand, by sitting in the Church; but to rule and govern in the Church? and therefore he alone is said to sit in the Temple; because he alone challengeth independently, monarchically, and sovereignly, (according to the doctrine of Bellarmine, 
t Bellar. lib. 1. de conci. cap. 17. Baron. in Annal. sepissime Allen. his defence of english Catholics cap. 5.  Baron Sanders, Allen, and all other, who make the Church-government a Monarchy) to Govern the whole Temple. All other Bishops and prelate's whatsoever being but his substitutes, (according 
u Bellar. lib. 1. de Romano pontific. cap. 9 paragr. proinde Turrecremat. in sama lib. 3. cap. 44.  to Bellarmine's Doctrine) as Viceroys are substitutes under absolute Monarches. Yea these Rhemists, forgetful of what they said some few lines before, (by force of truth constrained) thus they add: that Antichrist, if he ever were of, or in the Church, he should be an Apostata, and a runagate out of the Church, and shall usurp upon it by tyranny, and by challenging worship, religion, and government thereof, so that himself shall be adored in all Churches of the World; which he list to leave standing for his honour, and this is to sit in the Temple, or 
* Observe Christian reader these grammarians they would make the preposition in, with an ablative case to stand for against.  against the Temple of God, as some (what some are these?) interpret: if any Pope, did ever this, or shall do, then let the adversaries call him Antichrist. Thus they; Observe Christian Reader by their own confession; they acknowledge, that the Bishop of Rome may be justly called Antichrist, if these things can be proved of him: These Doctors never wrote truer line. That he is adored in all the Churches and congregations which he would have to stand, or hath reared upon the ruins of such Churches, as he hath destroyed, who can deny it? it is as manifest as the sun: he is not named in the Mass or Litanies but with reverence, and as for the outward external adoration, and worship, which is given him, wheresoever he personally sitteth, it doth not only surpass all adoration and Honour given to any earthly Prince or Potentate; but it far passeth that which is given to their Sacrament itself (which to them is not only called as God, or worshipped as a God, but is believed to be very Christ himself, yea and that the most blessed Trinity is to be worshipped as specially present in that Sacrament) for to this Sacrament, and God in it, one adoration, and genuflexion will serve, when you come to pray, but come to sue or supplicate to him, that sitteth in the Temple, one will not serve, but you must have two or three adorations, and genuflexions, and as many at your departing whether you obtain your suit or not: and almost prostrate also, you must kiss his feet, before you depart, if you may be admitted to that Favour. (For I assure you in Rome it is esteemed a favour, to kiss the Pope's foot greater, then in Aethiopia to see the great Presbyters great toe) for which Purpose, he hath caused the sign of our redemption to be drawn upon his slippers, where doubtless sometimes it hath homely drops fall upon it, but it little mattereth for Christians mouths, save the Pope's grooms of their labour, which adoration & sweet licking if you please, to believe the Cretian 
x Eudaemon parallel. cap. 8. pag. 403.  Ignatian Eudaemon, was prophesied by King David, Pii, Principes etc. Let Godly Princes knowing what they own to God in his Members and in his Ministers adore them with demisse countenance, and lick the dust of their feet: thus that lying parazite; pardon me Christian reader, for calling him so, 
y He that shall read his calunnious book written against the temperate and iudlcious book of the L. Bishop of Elye will easily perceive how desperate that cause of the Pope is which hath such desperate Railers set a work to maintain it. what have the Ignatians no better Eudaemon then this Cacodaemon? Pardon me courteous Reader the foul mourhed Daemon who in every page almost giveth either the lie or exprobrateth avarice to that worthy & learned Prelate deserveth no less.  he is doubtless the most impudent liar, and most shameless calumniator and vainest parazite that ever put pen to paper, and for his comfort some may tell him, he is so esteemed by almost all indifferent and judicious Pontifician Priests within this Kingdom. To go on, let us consider the adorations, and acclamations, which are given him being mounted upon men's shoulders, with a triple crown upon his head, which he weareth as some affirm to signify his absolute Sovereignty, in all matters, temporal and Spiritual; others to represent that he is upon Earth instead and Vicary of the most infinite Majesty of the Father Son and holy Ghost: (but alas here is a difference, they three have but one crown, the Pope hath three, but that is answered thus: as there, is a unity in Trinity, so here is a unity of a crown in a Trinity of Crowns) others say, it representeth the three Crowns which the now pretended Roman Emperor, receiveth at three special cities of the Empire; one of Iron in Apuisgrane, one of Silver at Milane, another of Gold at Rome: if so, may I not, justly call it an image of the last beast? an Image, because it representeth what he aimeth at, and hath not yet fully gotten in his possession; an image, because it representeth what the glory of the Roman Empire was, as being the last Empire, and most glorious, concluding as it were the three former of the Assyrians, Persians, Grecians in one. I said of the beast, because as the other ancient Monarchies of the Assyrians, Persians, Grecians, were 
z Dan. cap. 7. & 8.  described by the holy Prophets in the forms of beasts (not in respect of their temporal Sovereignty and power, which was sacred and holy) but for that they should set up Idolatry and should wickedly or impurely govern their Monarchies; so also was the Roman Empire for the same respect described by the fourth beast, as in like sort under divers forms of beasts she is described in the reuclation of S. john: and if the Roman bishop, may be called an Image of the beast. I leave the reader to make the consequences out of many places of the Revelation of S. john, One thing I note how, that in the dreadful 
a Apocalip. 13.  persecutions, & afflictions of Christ's Church, none shall be permitted either to buy, or to sell, who have not either the image or Character or the number of the name of the beast, (what is the Image? but the Pope's supreme Roman monarchy? what the Character but the oath or promise of obedience to him? what the number of his name, but 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Latin & linglish signifieth Roman, & hath the number 666. So the learned affirm also that the word in Hebrew signifying Roman hath the same number.  Roman? which is now the only mark of the saithful among the Pontificians more esteemed than Christian) and it is so provided, by the most vigilant industry of the Bishop of Rome; wheresoever he ruleth, what by his excommunications, interdicts suspensions etc. That no man can either buy or sell, or have temporal or spiritual commerce, who adoreth not the image, or hath not the character, or the number of the name of the beast.  
But to return to the Pope, mounted upon men's shoulders with a triple crown upon his head, and with those acclamations from all adoring him upon their knees (live holy Father, live holy Father) expecting also remissions and indulgences of their sins in Purgatory for the same meeting, and honourable attending upon him: can any man say, be is not adored? yea he is adored sitting, yea and sitting in the temple, yea the temple of God: if Saint Peter's Church in Rome be Gods, or if the Roman Sea and Church be Gods. Yea, and if Saint Marks Church in Venice be Gods; he was adored there, when he sitting, the famous Frederick, and one of the most renowned Emperors came prostrate unto him, kissed his foot; which submissive action when he was doing, ambitious Alexander, not the great, but the third, set his foot upon his neck in a most contemptuous manner: this History although both Baronius, Bellarmine, and Parsons, for very shame would deny it, yet it is most certain: for beside, approved 
d Nauclerus generat. 40. anno. 1177. justinia. lib. 2. rerum venet. Massonius in Alexandro. 3. Hieron. Bardus. la lib. de hac historia edito. where he citeth many Pontisician historians for the same.  Historians which mention it, the same is also painted in the Pope's pullace at Rome, in the very next room to the old chapel, it is also, to be seen painted in Venice in one of their Council rooms, and if any of them be now lately defaced, they have but the fortunes of Papisse joanes pictures, where of one was removed lately out of the Church of Sienna, by Clement the eight his commandment; as 
c Baron. epist, ad Florimond apud eundem.  Baronius joyfully writeth to Florimond, the other by Pius the fifth in Rome, and cast into Tiber to remove the memory of the feminine Pope: although some shamefully do affirm that Sixtus the fifth removed it, because it was a let to his building. But to proceed, as he was adored in God's Church in Venice, so wheresoruer he sitteth he is adored by all, either suppliants to him or his attendants. Furthermore, out of their 
f Lib. 1. ceremonial.  ceremonial book hear a little more, for his adoration, whether you be Princes or people, that you may know how to behave yourselves, when you shall meet the Pope: Sovereign Kings, and absolute Princes themselves, if they chance to be with the Pope, must have their seats so placed, that they may sit, not equally by the Pope's side, but as it were towards his feet: he must not rise up to Princes when they come to him, to the Emperor only, after reverence (if so much) done unto him, he must rise a little to honour thereby the Emperor, and must also give him his hand to kiss, and further, if he be to be carried upon men's shoulders, if any Princes be present, they must make offer, and a seeming to bear him upon their shoulders. O ye heavens be desolated, what? is not this man adored sitting, and sitting in the temple? The Laterane 
g Sess. 3. & 10.  Council under Leo, saith, that the Pope is to be adored of all people, because he is most like God, called therefore by 
h Prefat. ad Gregor. 13. in princip. doctrinal.  Stapleton, (supremum in terris numen) the supreme Godhead, or divinity upon earth: and by a certain Neapolitan in his Theses, (vicedeus) a Vice-God, and his power called the Pontifician omnipotency, and by the 
i Extravagant. joh. 22. cum inter. See lib. ceremoni. Sect. 7. lib. 1. August. Steuchus-sepissime. de donat. constantini. Our most holy Lord, our most blessed Father, his holiness. See the Canon of Pope Nicholas. cap. omnes dist. 22.  gloss upon the extravagant (Dominus Deus noster) our Lord God the Pope: which gloss Parsons did ignorantly often deny to be found upon the extravagants. Histories are full fraught with such relations of adorations, and most adulatorious Epithets given to his Holiness, the proper name and calling now of the Pope, amongst his adorers and followers: and do you think the Pope knoweth not, or affecteth not this his greatness: observe his pride (excuse me Pontifician reader) when he saith not private Mass himself, but is in his public Chapel, 
* When I saw these things, I was astonished, especially to observe, the oscitancie of the purpured Fathers at that time, and their talking one with another, and you shall scarce ever see one Cardinal amongst them who heareth Mass devoutly much like the Nuncio at Brussels, although an Archbishop  he must not kneel when he receiveth upon any solemn feast the Sacrament his very God, he cometh from his Chair of State down to the Altar, and standeth close cheek by cheek to the Priest that celebrateth, (who also must then reverence him) and when he receiveth of the Chalice, he must forsooth standing, have a quill of silver, and drink as much as pleaseth him, out of the consecrated Chalice. O most foolish and apish foppery, what? must Pope's needs show their majesties, in that place of the dreadful mysteries? Not long since, when our Sovereign came to the Crown of England, 
k Relation of a reverend Priest then in Rome.  there was a deliberation had in Rome amongst the Cardinals, whether it were not meet to salute and congratulate his Majesty with some human and kind letters: it was resolved upon, both by Pope, and most Cardinals, that it did not become 
* Such was the spirit of the Roman Clergy in S. Bernard's time against which he most vehemently declaimeth. lib. 4. c. 2. de consid.  the Majesty and greatness of the court of Rome, (for in the name of court the Romans take more delight than in the name of Church, and in Rome itself few call it the Church, but the court of Rome and the Pope's Pallacc, etc.) to condescend so far as to write first to his Majesty. O inexplicable pride! tell me Oye Roman Bishops, whose Vicars do you challenge to be? not his, who suffered death, and all ignominy to save souls? tell me, by what means have you got your supremacies & dominions? not from Christian Kings, the most fruitful sheep of the Church? what? you care not belike for the sheep having got the fleece? tel me, did not yourselves often pretend, vainly to have had conceits and hopeful expectations of his coming to your Church, and doubtless most hopeful your expectations might have been, and most effectual for the reformation of the Church, if you would have had accepted, or will yet accept of his most royal offer to have had a free general and universal Council, but God permitted it not, the sins of Rome and our sins cry vengeance. The abominations within the walls of your Temples, and the impurities within the walls of your Palaces cry for the just judgement of God upon your 
* Ezech. 8.  backs set against the Temple, and doubtless although Rome have been as a 
l jeremy. 22.  ring upon the finger of God, yet for her impurities, idolatries, and abominations, she will be cast off as jechonias was. Read 2. 3. 6. 7. 10. 22. 23. 44. of jeremy, and then tell me, whether God will be so infallibly tied to any Church, though of his own appointing and establishing, so that if the same fall to wickedness, and impiety, that he will not forsake the same, and cast her off. 
m jerem. 7. 11.  Read also the Epistle to the Romans. These things considered, will the Rhemists deny, but that the Popes are adored in the Church? which is one of their own marks of the man of sin: neither can they deny, but that he hath universal and immediate government, in & over the whole Church, for so to affirm and believe, is the very essence, and soul of their profession, but by this only they will excuse it and say, he hath it not tyrannically, and that he is not an Apostata, nor a Renegade, out of the Church. Truly, if they should confess so much, they might be well bought for fools: and for them to say he is no Apostata, nor Renegade out of their Church it is a toy or a paradox, for he is their very Church and life thereof, therefore to say he should be an Apostata or a Renegade out of the Church were all one with this, to affirm that he is an Apostata from himself, but I must tell them that it is enough to make him a certain Antichrist, the man of sin, even in their own judgements, to show that he hath subverted the government instituted by Christ, applying by singular tyranny, and usurpation all to himself; and I would in good earnest demand of any friend of the Rhemists, what excellent power or jurisdiction is there, or can be in the church which the Pope hath not applied to himself? and so universally, that whosoever in the Church hath any power or jurisdiction (both in the Popes, and in the Ignatians belief, and the purpled Father's belief also, as 
n Papa, etc. the Pope and the purpured Father's judge the world. ●oquae. in respon▪ add praemon. Regis.  Coquaeus calleth them) it all cometh from the Pope, and is so dependent from him, that at his pleasure without cause, validly and effectually, (although as some of them say not without sin) he may take it from them: but at this present sufficiently of this.  
I will here add somewhat how the Popes by taking away wholly, or else helping to take away the Roman Empire, do show themselves to be the men of sin, and children of perdition, which were to come, at the taking away, and destruction of the said Empire according to the prediction of 
o 2. Thess 2.  Saint Paul. To begin, that of the Apostle, (only that which now holdeth hold, until it be taken out of the way) the 
p Annotations upon the second to the Thessal. 2. cap.  Rhemists themselves, admit that some ancient Fathers expound of the Roman Empire (they might have said, most of the 
q August. 20 de civitate cap. 9 Hieron epist. ad Algas. q. 11. in Dan. & ad Geronti▪ de monogamia. Tertul. de resurrectione carnis. Ciril. Hieros'. catech. 15 Chrysost. Amoro. Theoph. Primas. in 2. ad Thess. Bellar. lib. 3. de Pont. cap. 13.  ancient Fathers, and have called it the true exposition also) during the continuance of which in full state, God shall not permit Antichrist to come. Observe Christian reader, how with their own weapons they pierce their own sides. God shall not permit Antichrst to come, so long as the Roman Empire, or Emperor standeth in his full state, thus they most truly, but to their own confusion: for in good earnest I demand of any Rhemist, or of any Dowist in their behalfs, whether the Roman Emperor, or Empire is now, or hath been a long time in former state or not? and if it be not, as most manifestly it is not (the named Emperor, being now only Sovereign over Bohemia, and certain small states and provinces in Germany) than I demand again, who hath removed him? doubtless Antichrist the man of sin, or the man of sins great precursor, and the outlaws forerunner. Answer me in good earnest, is not sovereignty, and an unappellable supremacy in temporals, so essential, intrinsical, and substantial to Imperial state and dignity, that the same being taken away, imperial state and dignity. is also taken away, who can deny it? agreeingly, who, that hath read any thing can deny, but the Roman Bishops have taken this supremucie, and sovereignty from the Roman Emperors? what do not the Roman emperors homage to the Popes at their Inaugurations? are they not then made by their oaths of fealty and liege service, homines Papae, the Pope's men, as they are called? do they not at their inaugurations, 
r Radevike de gestis Frederi.  renounce the royalties of Rome, and resign them to the image of the beast, and promise neither to come to Rome, nor stay in Rome, without the Pope's free allowance? Read the ceremonial Book in their inaugurations, and you will find it so. Trust not the Dowists, some of them (perhaps out of ignorance) will deny it: they that doubt of this truth, of which all histories make menttion, and the very observing of Rome's government will show it (where the Emperout hath as much sovereignty, and as many royalties and imperialties as the great Turk, or the French King hath) let them read 
s Clement. 5. in cap de iureiyrando.  Clement Pope's decree, and 
t Gratian. dist. 63. in his two papal Canons for this purpose concerning Emperors fealties to Popes, and so expounded by their glosers.  Gratian, but for all others, most clearly their late zealous and religious historian, 
u Onuphrius in vita Grego. 7. Auentihe. lib. 5. Annal. Boior. Hildebrandus, etc. subverted the Ecclesiastical state, & disturbed the kingdom of the Christian Empire as a whole Synod of Bishops affirmed. apud Abbat.. Vrsperg. ad annum. 1080.  Onuphrius writing and pronouncing thus. Gregorij 7. decreto etc. by the decree of Gregory the 7, not only the Emperor Henry the 4. but all the Latin and western Kings, to have been attempted, and violated, and after them also the Bishops, and the whole Clergy of France, of Italy, and Germany; the Majesty also and dignity of the Roman Empire, by the same overturned and everted, and that (which was far worse, such foundations were laid; by which, all the power of the said Empire was weakened and beaten down: thus he. Hearken Christian reader to a truth manifest in itself, & ingenuously acknowledged by Onuphrius here, the majesty and dignity of the Roman Empire everted, by whom? by decree of Gregory the seventh. Hear the eversion of all the Bishops of France Italy, and Germany? by whom? by Gregory the sevenths' decree: hear such foundations laid, by which all power of the Roman Empire was beaten down; by what means? by the decree of Gregory the seventh: what? was he a Pope? yea a Pope who came presently after the thousand years when the 
x Apoc. 20.  devil was to be let lose. This man therefore did take the Roman emperors dignity out of the way he did withal many prodigious wonders, and lying miracles as the Pontificians affirm of him, thereby making him a Saint: forgetting that according to Saint 
y 2. Thess. 2.  Paul's revelation, the destroyer of the Empire, should in himself, and by his ministers work many prodigies and wonders: for the Apostle writeth thus of him, that his coming should be in all power, and in all lying signs and wonders (note the words, mark the mysteries) to the seduction of those who had not received the charity of truth, his miracles and prodigies shall be 
* See Saint Grego. in 2. ad Thess. 2 apud Paterus, where you shall find that Father discoursing that the miracles of the true Church in respect of those of the man of sin, and his servants should be very few, for then the grace of doing miracles should be taken from the Church.  many mighty and great, to the seduction of the greatest part of the world, (for the greatest part receive not the charity of truth) yet lying, because appearing as true miracles: but are not: lying also, because wrought for the supporting of errors and lies; lying, because wrought by the power of Satan parent of lies. Truly, the holy Ghost (see the concordancy of Scriptures) most lively describeth these manner of men in the revelation under the horsemen that sat upon the red, black and pale horses, to whom power was given to take peace from the earth: and by their hypocritical lies to deceive the world: for since and when these Popes attempted the taking of the Roman Empire out of the way, together with their prodigious lies, and fabulous legends, they have filled the whole world, with such rebellions, civil commotions, most dreadful wars, and horrible impurities, suppositions, hypocrisies, that no man (whose eyes are not wilfully shut) can be ignorant, but that they were 
* I doubt not to interpret thus, that as by the white horse Apoc. 6. Christ and all holy Church-governors were signified, so also by the red, pale, and black horses, other wicked governors in the visible state of the Church were designed. ibidem.  the red, black, and pale horsemen, who were to take peace from the earth; and to set Christians together by the ears; under colour of preaching the Gospel of Christ: but in truth to preach the Papal Gospel of temporal Monarchy and idolatry. But such as have the charity of truth (that is, of jesus Christ ᶻ) who is the only way to life and truth) and do wholly confide in his mercies, and rest upon the redemption and justification in him, walking in good works; in which he hath ordained, commanded, and appointed them to walk in, shall not be seduced by these men; but will rather suffer many deaths for the testimony of jesus, as ᵃ S. john in his Revelations hath foreprophecied of the last 
* It is most evident that such as of later times have been put to death by the Pope and his, for that they would rest only for their salvation upon the merits of jesus, & would not adore the Roman Images & Sacramental God have been put to death for the testimony of jesus, as of late ●● very credibly reported o● a worthy Christian & English man M. mould whom the Pope hath caused to be put to death for the testimony of jesus.  Martyrs of the Church.  
But a little more of the taking away of the Roman Empire by the Popes: for I demand, how can the present pretended Roman Emperor, be styled by the title, Romanus Augustus, Imperator Augustus, and Emperor of Rome? who hath nothing at all to do in Rome, not so much in sooth as the Ottamans' of the East, who have gotten the Empire of the East, and sit in the throne of Constantine, who was sometimes the Emperor Augustus of Rome: And doubtless, if the Alman Emperor, or King of Boheme, aught to have Sovereignty and imperialty in Rome, the Popes who keep them from enjoying of their rights, must needs be reputed tyrants and usurpers. Time was, when 
b Dist. 10. cap. de capitibus.  Leo the fourth Pope, acknowledged himself subject to Lotharius Emperor (long after the time of Gregory the first, (who was also a faithful subject to Maurice not the best Emperor) and himself subject to his laws; and this subjection of Popes to the Roman Emperors continued a long while after Charles the Greats days, 
c Sigon. deregno Italiae. lib. 4.  Sigonius a Pontifician historian reporteth truly, that although Charles gave the possession of Rome itself, and large territories thereabouts, to the Bishops of Rome, with the profits belonging to the same, notwithstanding he kept the sovereignty to himself and his successors the Roman Emperors: but the Popes not content with the profits only of such Seignories, by little and little have encroached upon their Seigniours, and what by their threatening letters, and excommunications, they, though at first were only Tenants have driven their Liege Lords from their rights. And it is worth observing, how the quarrel began betwixt Fredrick the Emperor, and Adrian Pope, 
d The grievous offences of Fredrick the Emperor against the Pope, and the beginning of the holy quarrel of the Pope against the Emperor. Read the Epistles of Fredrick the Emperor, and Adrian Pope to each other.  for sooth Adrian taketh exception against the Emperor, for that in his letters to his sanctity, he nameth himself first: again, because the Emperor required that such Bishops as had any estates or Seignories of the Empire, should therefore swear fealty to him: for the signories the Pope agreed the Bishops should take, but fealty they should not promise) thirdly because the Emperor would not permit the Pope's Legates freely to range up & down the Empire, to the spoiling of the Clergy, and the great scandal, generally of all the Churches of the same. Upon these occasions the quarrel began; and good God, with what detestable, and dreadful commotions was the whole Christian world overwhelmed, when Fredrick came into Italy to challenge his Sovereignty over Rome, and other Cities of that country, who had rebelled against him? Some acknowledging the Popes for their Lords; others breathing after liberty; some neutrals; others adhering to their true Lord and Prince: by which occasion, the dreadful factions of Guelphs and Gibellines arose; Guelphs 
Platin. in Bonif. 9  for the Popes, Gibellines for the Emperor: names fatal, to the Country of Italy, threatening the dreadful & utter ruin thereof. But observe, Courteous Reader, how justly in the judgement of God, the Roman Emperors were served. First, Charles Martell, than Pipine: after, Charles the great, concurring to the rooting out of the Longobards from Italy: (which Charles fully accomplished) whereas they should either have compounded with the Emperor of the East, & have restored to him those dominions which they took from the Longabards: (to him I say, to whom in right they belonged) contrariwise reserving the regalty and sovereignty to themselves, they bestowed the possessions and profits upon the Bishops of Rome, who kept them a while as good Tenants, but in 
e Sigoniu● l●b. 12 〈◊〉 〈◊〉. de 〈◊〉 Frederic● Primi lib. 1. epst. Fre●er & Adriani Pap.  Adrians' time they changing tenor, would hold them as Lords: whereupon that Pope sent word expressly to Fredrick the Emperor, that he should not after that time send any more messengers to Rome, without his consent: considering (said the Pope) that all the regalities and Magistracies in the City of Rome are S. Peter: so you see, by the profession, & a whole consent of the Cardinals, and the Pope, the Roman Empire beginning to be done out of the way. Oh how true is that of 
f Hieron. in 2. Daniel.  Saint Hierome upon Daniel? as nothing was stronger, than the Roman Empire in the beginning, so nothing shall be weaker than it to wards the end thereof.  
It is here worthy observing, to consider the time when the Roman Bishops, more apparently began to usurp over, and powerfully to suppress the Roman Emperor, to wit about the time, when the Devil was to be let 
g Apocal. 20.  lose, which was bound for a thousand years: for clear it is, in all ancient records, and 
h S●g●n. l●b. 7. de regno Italiae. See dist 10. can. de Capitibus.  Sigonius hath it expressly, that the Popes had not the Sovereignty of Rome, till some time after the 973. year of Christ, for of that year and time thus he writeth. Illo tempore, Pontifex Romam, Ravennam etc. At that time, the Pope held Rome, Ravenna, and other dominions, by authority rather than Empire, or command; for that the Cities, did acknowledge, the Pope as Prince of the common wealth, but the King as their Sovereign Lord, to whom they paid tributes, & yielded their service. Thus he, in that year: but not long after the case was altered, and the Emperors stripped of their Sovereignty, 
* This was fully completed in Gregory the 7. his time.  since which time, it were a mere mockery, and chimera, to call him Roman Emperor, who hath neither Sovereignty over Rome, nor any tributes, or services paid him and done him by any Romans, or any acknowledgement of fealty from the Pope, the Absolute Prince of the Roman state. and if Popes, when they took the Roman sovereignty out of the way, had also taken the names of Roman Emperors upon them, the same their fact might have been interpreted, a change only of the state of the Empire, from one lineage, or stock to another, not the subversion thereof: but it was Gods blessed will and holy pleasure, he should completely at last destroy, the emperors dignity and regality, over Rome, & not assume the name of Roman Emperors, that so the man of sin, might be revealed, (revealed saith the Apostle, for his presence in the world, and the mystical working was long before he was revealed.) And so by those, who were endued with the 
i 2 Thess. ●.  Charity of truth might happily be avoided. And I doubt not, but that since his regal dignity, he hath stuck faster to his triple crown he hath taken, then to his pastoral staff: a Crown he hath taken (taken I say) for it was never given him: as for a pastoral and Episcopal staff, he hath none (pretending by a fabulous tale, that Saint Peter sent it into Germany) and this not unmeetly; for what should he do with a spiritual shepherds staff, who hath shaken off all shepheardly care, and hath plunged himself into all worldly solicitudes and cares for the enlarging of his Empire? This being so, and seeing it is evident, that the Roman Empire is taken out of the way, and only a shadow or image thereof remaining in the Pope: I will ask of the Rhemists, or Dowists for them, whether that Antichrist the man of sin be as yet come or not? if he be come, than I desire them to point me out some illustrious person, some Arrogant Bishop, who sitting in the Church challengeth all rule, and Empire to himself, to judge all, to be judged by none: who challengeth to be honoured and worshipped as an earthly God, extolling himself above all things, that are called God, (mark what the 
k 2. ad Thes. 2.  Apostle saith, which is called God, not thus, which is God) again, showing himself, as if he were a God, but not the true and only God: for it is a mere imagination, that the Antichrist here described, shall make himself to be the very true God indeed: for he shall only by his tyrannical, outlawish & Godlike behaviour, in usurping, in commanding, doing & undoing, in dispensing, & binding, against all laws divine and human, hear himself, as if he were a God. Read to this purpose 
l Greg. in 2. ad Thes. 2. apud Paterium Baron. ad anno. 992.  Saint Gregory, and withal, the resolute verdict of Arnulphus, a French Prelate, cited by Barontus in his Annals.  
But, if the expositions of some learned Pontificians be true, that Antiochus Epiphanes, (who adored the God Ma●zim, and despised the Gods of his Fathers) Antichrist was prefigured; then doubtless he shall worship some God. And if the exposition of some other Pontificians take place that 
m Dan. 11.  Daniel in that Chapter prophesied of Antichrist himself, and that he should worship the God Maozim, who will gainsay it, and affirm that Antichrist shall worship no God? but here I desire the Reader, by the way to remember that of the word Maozim there is a triple interpretatio: by some it is interpreted (summi roboris or fortitudinis) of greatest strength or fortitude: so that the God Maozim is the God of greatest power. I find also that Maozim is interpreted (inhabitatio tabernaculi) indwelling of a Tabernacle (so the interpreter of the Hebrew words in the old Bibles of Saint Hieromes edition) it is interpreted also (turris fortitudinis) a tower of fortitude or strength etc. by all which interpretations, fitly agreeing to the nature of the word I leave it to the Christian Reader, to judge whether the God of the Tabernalces or Sacramental towers, amongst the pontificians be the God Maozam, God of Fortitude of which the Prophet foretold, that Antichrist should worship. One thing I marvel at, why the interpreter of the Hebrew words, in the last editions of the bibles, interpret not this word (Maozim) which is so greatly to the purpose for one side or other: as for my part, I will absolutely judge nothing of these interpretations: jesus Chrisi vouchsafe to open our eyes that we may both, see his truth and embrace it, and beware that we worship not falsely and idolatrously any false God in Turrets or Tabernacles.  
The Roman Empire, thus dissipated and overthrown and dissolved into divers Kingdoms; according as it was prophesied by 
n Daniel 2.  Daniel. The Pope's still by their undermining indirect power, and by the earnest defenders of the same the Ignatians and other favourites do strongly endeavour to bring all Kingdoms of the world under their command; wherein he useth the spiritual power, as he would seem, of the lamb, pretending to proceed only against Kings and Kingdoms in holy Church's necessity, and for the temporal quietness, and necessary safety of common weals, but not, for that he aimeth at any profit thereby, but only to reduce them to holy Church's obedience; Wherein, for my part, I give no more credit, unto such a saying, than I did to the great Admiral of Spain some 16. years ago, who (in my hearing) affirmed, that his 
* Philip the 2. King of Spain.  Master the King of Spain, sent not the great Armado in 88 so much to make a conquest of England, as to convert it to the Church, and to make it a friend; for my Master the King, (said he) hath already, so many Kingdoms, that he is scarce able to govern them with peace and content; and surely, the proceed of Pandulph Legate, with King john do lively demonstrate, what the Pope's aim at, when they presume to correct Princes, and dispose of Kingdoms, our Historians will tell us, that it was not enough to have the kingdom to be (idly) made feudatary by that King to the Pope but also there must be yearly sums, sent up to Rome in token of this subjection. Doubtless, 
p Platina in vita Paschalis. 2.  Paschal the second; was well acquainted, what Popes aimed at by their direct and indirect powers, when at his installing a mystical girdle with seven keys & seven seals hanging at it was put about him.  
I have spoken sufficiently against this indirect power in my book upon the oath of Allegiance; which as yet I see no otherwise answered, then, by a libel; from some of the wise men's punies of Saint Omers, (as is reported) who esteem the same, a sufficient answer to it: doubtless (desperata causa) their cause is desperate, being grown to libeling. But alas, that is too too common with them: for what book almost cometh from them with any name 
q john 3.  or any more insinuation of the Author; then with N. D. H. I. or some two like letters? the truth is they are ashamed or afraid of their Gospel, and therefore as children of darkness they deal so covertly, and will not come to the light because they fear reproving, yet before I leave this matter, I will set down, a sentence or two, out of two of the Pontificians books, by the which the Courteous Reader may gather, to what their indirect power of Popes tendeth. Hear their 
r Coquae. pa. 170.  Coquaeus, in his most seditious book, against his majesties Premonition to Christian Princes, thundering rather against our Sovereign's Person (whom he reputeth a notorious Heretic) and his Kingdom, rather than against his Doctrine, Si autem crimen haeresees sit notorium et publicum etc. But if the crime of heresy (saith he) be notorious or public, in a Prince; 
* Was not this Catsbyes' atheistical position, on which, the powdermine of the Ignatians and the Ignatianed was grounded?  the subjects may lawfully before any declarative sentence of the crime, if they have strength, withdraw themselves from the obedience of such a Prince: for evident notice of such a fact, is instead of a sentence. Whereas therefore, the crime of Heresy is notorious in the King of England, so that by no tergiversation it can be avoided, it is certain, that neither, for the form of the Oath, nor for any respect of the person, to whom the Oath is made, that his subjects are bound therewith. Thus the most seditious Coquaeus: but if I should hereto adjoin, how in his 48. or 49. page, he in the like case of notorious crime of heresy: approveth the murdering of Princes, (non expectata sententia judicis) no sentence of any judge expected, and endeavoureth also most profanely to prove the same out of 
s Deut. cap. 13.  holy Scripture, I should make the moderate Pontificians admire, to think what manner of seditious ministers the Pope hath & useth to set up his indirect monarchy, but I protest that such doctrine is in him, which I dare not, for my duty, to Prince and Country, once mention, otherwise then by way of detestation: yet this Coquaeus is a great man and a holy confessor in Florence; and his unlearned (though most seditious book) must for sooth be both printed and published for the producing (God avert it) of new Catsbyes', and Piercies. God inspire into the hearts of the Magistrates of this kingdom that as they be vigilant, so they may ever continue against such books; which tend only to the subversion of this state, and all other of like condition. Alas the Ignatians, and Ignatianed, will have them though utter ruins of whole families should ensue thereupon.  
There was one Philopater, Robert Parsons by name, who if in that book which he so named had loved his Country as well as the Pope his holy Father (or else the fathers of his order) would have 
* Titulo libri.  called himself by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (or such like name a lover of his Country) not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a lover of his Father or Fathers: for Philopater signifieth, so much, but (pardon the good old man he was no Grecian but only desned a Greek, and a strange name, as having abandoned the native affection of his Country,) This man in his 
t Philopater Sect. 2.  Philopater, delivereth not well-nigh, as strange doctrine as Coquaeus, but in some respect far worse; because he maketh his Doctrine an article of faith: and by consequence, all the Pontificians of England; that believe him (ipso facto) are traitors, and such as believe not, heretics. Hinc etiam infert, universa theologorum etc. Hereupon saith he, the whole school of Divines and Ecclesiastical lawyers (to wit Canonists) infer, and it is certain, and of Faith, any Christian Prince, whatsoever, if he shall manifestly decline 
Posscuine in his biblioth: would feign cast this book from Parsons and lay it upon. D. Stapleton doubtless 'tis the brood of a pair of Fathers.  from the Catholic (that is in his sense the Roman) religion, and shall draw and call others from the same, presently thereupon, by the very force of law both divine and human; to lose all power and dignity, and this, before any sentence, of the supreme pastor, and judge given, or pronounced against him; and all, subjects, whatsoever, to be free from all obligation of oath, which they had made to him of obedience, as to their lawful Prince, and that they may and ought (if they have strength) to cast out such a manner of man, as an Apostata, and Heretic, and a forsaker of Christ our Lord, and as an Enemy of the Commonwealth, out from all rule of Christian men. Thus far that Pseudophilopater in his Ignatian saith. What true English heart, is not awaked with such a seditious sound? and do you think O ye loyal Britain's and faithful of jesus: that his brethren the Ignatians, have not the same Doctrine, they have it, they have it, believe me, and they teach it also, where they sinned ground convenient and fit for such seditious seed. In Rome it was taught in effect as very probable above 16. years since, when I myself refused, in open school to receive & write any such doctrine. But I leave to stir this filthy sink any longer. I humbly beseech jesus Christ to vouchsafe to illustrate the eyes of such, who have often told me, that if they thought, the Ignatians did teach such Doctrine, as I have here, expressly and truly delivered out of Pbilopater, they would little regard them in other things. So it is (Christian Reader) that these most egregious Equivocaters do not deliver 
§ This doctrine is not the milk but the solid meat of the Ignatians easily swallowed by those, as are inclining to the impious doctrine of the damned crew; of which was Catsby etc. Another Priest was in like sort denied absolution for the same cause of the Oath by an Ignatianed Priest; who not withstanding easily absolved and admitted to the dreadful Sacrament one who often fell into the sin of Bestiality: and to deny absolution for allowing or taking the Oath of Allegiance, is the ordinary practice of all Ignatian Priests in this land, & almost of all other ' excepting some few honest loyal & learned Priests, who are therefore extremely hated and avoided as Spies by the Ignatians.  this doctrine, but to their Privates, and old acquaintance; which maketh many moderate recusants to suspect that they are unjustly charged with such seditious & heretical doctrine as this: is but such as myself who have conversed too long with them, know assuredly, that they teach both this doctrine, yea some of them as bad as the very worst of Coquaeus which I only glanced at above in this Motive. And that they are in this matter egregiously equivocaters, understand by this, within these 3. years & less, * A principal Ignatian amongst them denied, me absolution, and to take my confession. (I protest before the heavens I lie not, neither do jagravate against them) because forsooth I only held this general position that the Pope could not cause & authorize subjects to depose their lawful Princes: and yet this man, who dealt thus with me, and who (as I know) taught this doctrine both at his residence, and in other places, that the Pope might depose princes, and deprive them of their kingdoms: yet in some other places and before some persons, would speak very coldly thereof, yea and he seemed to deny it in that very house where he so dealt with me, where also he refused not, to admit a notorious concubiner to both the sacraments.   

The fifth Motive.  
THe fifth motive, is their most pernicious, impious doctrine concerning the adoration and worshipping of Images with the same worship, and adoration, wherewith the Persons themselves, whereof they are Images are adored, save only, that the persons are adored and worshipped without any extrinsical respect, (and only for the intrinsical dignity which is in them) but the Images are adored and worshipped for the dignity and excellency of the persons, which they represent, This doctrine is delivered, by the English Priests, and Ignatians very 
* Bell. l. 2. de imag. 22.  fearfully, nicely and mincingly, and therefore I find that many devout people of this kingdom, have not yet perfectly drunk of the impurity of this cup; but it is the most express, & self doctrine taught by the most Pontificians and learnedest Ignatians in their schools, and books (they are only wary in respect of scandal, how they preach it in their pulpits) taught 
t 3. q. 25. art. 3. Council of Trent as it is expounded by Vasq. lib. de adorat. 2. Suares. Tom. 1. disput. 54 Navar. in manual. cap. 31. Num. 32. yea Vasq. apud Eudaem. in parralel pag. 292. teacheth that a man may worship God with a sincere faith in a stonc, or by a stone. He teacheth also that a man may worship God by the devils substance (as he is cited by Eudaemon) l. 3. number 31. Caieta. in 3. q. 25. art. 3. Azor institut. lib. 9 cap. 6. Valentia. lib. 2 de idololat. cap. 7. Bananent. Albertus. Richar in. 3. dist. 9 al●i poene omnes.  by Thomas Aquinas their Angelical Doctor: by the very Council of Trent as Suares and Vasquez expound it, of divine adoration of Images, and other Ignatian Readers of divinity at Rome, as I have often heard. It is the most express doctrine of their famous Casuist Navarre, and almost all their Summists, of Valentia, wherein he is most vehement, of Vasquez who as Eudaemon citeth him, teacheth that a man may worship God with a sincere faith, (per lapidem vel in lapide) by a stone, or in a stone, and if I forget not, he affirmeth that a man may sincerely worship God in and by the devils substance. u Bellarmine would seem to have an opinion and explication by himself, but wherein he would seem to differ, he affirmeth as badly, if not far worse, than others do, he would have forsooth, the prototipon, or person to be worshipped directly, and (per se) for itself, or by itself: but the Image, (per accidens) accidentally and indirectly, as it is considered and used as an actual representation of the Prototipon: by which doctrine he composeth in truth a certain Idol of Christ's Images, and the Images of Saints with their persons making of them and their Images one object of adoration: 
x Valentia. lib. 2. de jodol. cap. 7.  Valentia seemeth in this doctrine to be impudent, persons for the good Ignatian will not stick to affirm, that divine worship & honour, may and must be given directly, & per se to the Images, so it be not given to them as to Gods themselves and so (saith he) it is not Idolatry, (O curuam animam:) O earthly and crooked soul: It were impertinent to cite. Authors for this purpose, it is generally by them all most expressly affirmed: by famous Cardinal Palliotto; and Azorius the Ignatian (my master in Rome) delivereth 
y Azorius. lib. 9 institut. cap. 6.  that it is generally the doctrine of all their doctors, that Images are to be adored and worshipped with the very worship of the Persons which they represent, for the People sake. But I here protest before God, that as often as I have read this doctrine in the Pontifician doctors, yet I never received it, and ever I have persuaded my acquaintance neither to believe it, nor to practise it (and therefore as I hope I have the sooner found mercy:) but yet I am blameworthy, that I would so long continue in communion with such impious and most abominable Idolaters, yea, and also sometimes do some external worship before Images, but my intention was ever carried from the Images to God and his Saints. I call this doctrine of adoration of Images, most impious and abominable, because most expressly, against the sacred 
z Deut. 4. Exod. 20. Sapi. 14. ad Rom. 1. Epist. joh. 1. cap. 4. Isai, jerem. Baruch. Psalm. saepissime.  word of God, and his second eternal commandment of the decalogue which they curtalled and maimed, do deliver in their Catechisms, because they would not have their ignominy discovered: it is also a-against the authority of all ancient Fathers whatsoever (and I challenge all the adorers and worshippers of Images, to produce but one authentical sentence on't of some ancient Doctor of the Church for their adoration and worship.) They that will understand what the ancient Church did believe concerning the adoration of Images, may read Saint 
a August. in Psal. 113. epist. 119. & 59 Tertul. lib. de idololatria soepe. Amb deebitu Theodosijs in epist. ad Valentinian. 31. non ●ult. se deus in lapidibus coli, God will not be worshipped in stones. Et in epist. D. Pau. ad Eph. And in his comment upon the Epistle to to the Romans by what reason, or by what authority may the Images of Saints or Angels be adored, when as the Angels and Saints would not suffer themselves to be adored? Lactant sapissime. Hieron. m 2. Dani Minutius Felix. in Octavio alii omnes.  Austen with other Fathers, fully and clearly pronouncing against the adoring of such creatures. The Council of Frankford consisting of all the Bishops of the West, assembled in the time of Charles the Great, against the Nicene Speudosinode under Constantine and Iraenes, where the adoration, and worshipping of Images (although not so abominably as is now taught by the Pontificians & Ignatians) was decreed, utterly condemned, and detested the adoration of Images. But it is a world to see, how 
b Bellar lib. 2 de imag. cap. 14.  Bellarmine endeavours to shift of the authority of this Council of Frankford, which sometimes he would gladly have ●o be counterfeit, sometimes he endeavoureth to say, that the Fathers at Frankford did not condemn the second Nicence Council, which commanded the adoration of Images, but another Council of Constantinople, which consisting of almost all the Bishops of the East, did command the abolishing of all Images, in respect of the horrible abuses committed in the worshipping of them (the which Council ought to take place, as being both before, and as frequent an assembly of Eastern Prelates, as that of Nice was) but it is too too apparent in the Council of 
c Liber Caroli magni prafat. See Roger Hove den continuat. Bedae. anno. 792. & Regino adann. 594. Hin●ma. Archbishop of Rheims in his Epistle against Hin●mar. of Laoun affirmeth as much. clonas Episc. Aurelian. lib de cultu Imag. Abbas Vrsper. Also testifieth as much, although the word Constantinople be foisted into his Historic Chron. 793.  Frankford, that they condemned that Eastern Council of Nice in express terms, which had commanded the adoration of Images, and therefore the Fathers, with joint voice concurring, pronounced that although sacred Images, were to be kept, yet notwithstanding they would not adore or worship them, lest by so doing they should make ᶜ Idols of them. Observe Christian reader, the cunning impiety of the Pontificians: God having proclaimed in the institution of his law by Moses in the second commandment against the adoration and worshipping of any Images of any thing in heaven above, or in the earth beneath, yea and of himself, as is there most perspicuously delivered according to the exposition of the ancient 
d Origen. contra Celsum. lib. 4. Damasc. de orthod. fide. lib. 4. cap. 17. Theod. in Deuteron. q. 1 Synod. Nicen. 2. Act. 3. 4. 5. 6. 7. August. de fide & Simbol. c. 7. Nicet. lib. de imaginibus. Abulensis in 4. Deutron. Lira. Arnobius contra gentes. lib. 8. Omnes antiqui & ex recentioribus quamplu. res.  Fathers, and their own best later doctors they have to blind the eyes of the simple, deprived them in their Catechisms, of the second commandment, yet because they must deliver a decalogue of God's commandments, ten in number, they have divided the last (as having most words in it) into two, in which division, although they pretend Saint Austen for them, yet the whole stream of other Fathers (some doubt is only made of Dionise of Alexandria) is against them, therein who all otherwise deliver and expound the same: I urge them not so much for their division, as for that they being so continually reproved, for this their abuse, yet they will not 
* Thou shalt not make to thyself any graven thing, nor the likeness of any thing that is in heaven above, or the earth beneath, thou shalt not bow down to them, nor worship them, for I thy Lord God am a jealous God, etc.  set these words down in their Catechisms, at least as a part of the first commandment, that such simple persons as by them are forbidden to read the Scriptures, might at least be instructed, the law of God in their Catechisms: who conceiveth not, what is the cause of this? truly their horrible and Paganish abuse of making and worshipping Gods pictures, which they would not have discovered to the simple and ingenuous Papist. But, how do these profane pagan Philosophers, (Divines and Christians I dare not herein call them) defend themselves from the sin of Idolatry? justly as 
c Dio. Chrisost. or at. 12. de prima dei cognit. maxi. Tir. serm. 38. Lamprid. in Alexand. see Austen. in Fsal. 113.  Dio, Chrisostomus, Maximus, Tyrius, Mercurius, Trismegistus, Lampridius, and other heathenish Philosophers did defend themselves against the ancient Christians, objecting unto them idolatry, in their Image and Idoll-worshipping, (an Idol and an Image adored is all one.) For as they said, summum primum maximum etc. We worship and adore the chiefest, first, greatest God, creator of all things, and conserver of all things, in and by the Images of gold, silver, and ebony: not as though they did believe those Images to be God himself, but the representations only of him: even so, do our Pontificians excuse themselves. The Tridentine Fathers in their 
f Catechis. Trident. in expos. primi praecepti. See Ferus in 17 Act. Apost. Caietan. in 3. q. 25. art 3.  Catechism, do seem to acknowledge, that the wisest Ethniks did set divers of their Images to represent the true God, and that the jews also did by their golden Calf, which they worshipped, represent the true God of Israel: which also most clearly agreeth with holy Scripture, where Aaron saith, that the 
g Exod. 32.  feast which he appointed (having dedicated an Altar for the golden Calf) was a feast instituted to jehona: the same also was done, and professed to be done, by Micheas his mother, 
h judg. 17.  who protested of the silver, whereof she had made her Idol, she had sanctified it to jehonah. And truly it is a matter so clear in the old paynim that there is scarce any ancient 
i Eusebius in l. b. de praeparat. evang. soepe, Var ro apud August. de civit. lib. 7. & Scevola apud eundem ibidem. lib. 4. Plato in Phoedon. judaei. in Egypto apud jerem. cap. 44.  Historian with Eusebius, who delivereth not their Pontificianlike excuses for their adorations of Images, when the ancient Christians objected Idolatry to them. So these men, Vasques, Cajetane, Paliot, Navarre, Zuares, Valentia acknowledge, that they give divine honour to the Images of Christ, but they commit not idolatry, forsooth, because they do not give their worship to Images as to Gods; or for that they believe any divinity to be in them: but this their excuse maketh them more inexcusable, as 
k jonas Aurel. lib. de cultu imagine.  jonas, Aurelianensis worthily showeth, because, not esteeming them as Gods, nor believing any divinity to be in them, yet notwithstanding they yield unto them the same worship, as to God himself, for God's sake and respect. (O ye heavens be astonished) they bow, they adore prostrate, groveling upon the ground, to dead Images, senseless papers, blocks; they burn incense, lights, and candles to the same; and yet forsooth they must not be called Idolaters, because they worship God, with the Images, and all the worship they give to the Images is for his sake. (O most crooked, metaphysical conceits,) Heathenish Philosophy is the parent of most blasphemous idolatry, which is so generally observed amongst you that there is no Church, no Chapel, nor private Oratory, where you commit not these idolatrous fornications.  
I remember how conformely to this their idolatrous divinity, the famous Ignatian 
l Valent. lib. 2. de Idolatria. cap. 7.  Valentia writeth, whose saying I could never read without astonishment: thus it is: Neque absurd profecto putaveres, B. Petrum, etc. Neither shalt thou absurdly think, blessed 
m 1. Pet. 4.  Peter, to have insinuated some worship of (simulachrorum) graven things, (to wit, sacred Images) to be lawful, when as he would by name dehort the faithful from the unlawful worships (Idolorum) of Idols: for what 
* See how this doctrine of Valentia agreeth with sacred Scripture. 1. ad Corinth. 12. Act. 7. & 15. 1. joh. 5 where the Latin word fimulachrum is used for Images worshipped, that is, for Idols.  needed he, so determinately to note unlawful worships (simulachrorum) of graven things, Images, or Idols; if he had altogether judged, no worships (fimulachrorum) of Images, or graven things lawful? Thus far most absurdly their Morish and pagan Valentia: alas Christian Reader, into what extremicie are these men driven, when they will thus deprave Scripture, to maintain their superstitious kind of image- atrie or Idolatry to be lawful? Their own consciences tell them, that traditions they have none, (if they have, I challenge them to produce them) 
n Grego. epist 111. lib. 7. & ep. 9 lib. 9  Saint Gregory the first hath Traditions for them. I wish them to read him; and when they shall have read him, I give them leave to adore Images if they regard his authority: I ask them also what tradition Saint 
o August. in Psal. 113. epist. 119. alias soepe in lib. de civitate dei.  Austen delivereth, commenting upon the Psalms, and writing to januarius, who in the later place hath this saying: Precepto primo prohiberi, ne quis colat ullam imaginem Dei, nisi unam candem, cum ipso, videlicet Christum: It is forbidden (saith he) by the first commandment, that any man worship any Image of God himself, but one and the same with himself, to wit Christ: and here you see by the way, Saint Austin's division of the ten commandments, maketh nothing for them, whose doctrine is so express against all adoration of the Images of God himself, as nothing can be clearer, but belike they will expound him with all the ancient Farhers, forbidding the worshipping of Images; to wit, that they must not be worshipped as God's themselves, but may be worshipped for God's sake, with divine honour. So most vainly, the vain Ignatian Valentia answereth, and Cardinal Bellarmine the Roman 
p Cardin. Bellar. lib. 2. de Ecclesia triumph: writeth thus, Si imagis, etc. If the same worship be given to an Image which is given to God, the creature is worshipped alike with God, which certainly is Idolatry: for idolatry is not only when an Idol is worshipped, & God is forsaken, but also when an Idol is worshipped together with God: thus Bellarmin: by which it is clear, that by his own judgement he is an Idolater giving the same worship to the Image of God for God's sake as to God himself.  pillar for Idolatry. But I demand in good earnest of these Pontificians, whether Carpocrates, who worshipped the Images of Christ, with incense and adoration; and Alexander Severus the wise and learned Emperor, who also worshipped the Images of Christ and Abraham, with those of some Philosophers, whether they reputed those pictures of Christ, to be Christ himself? can they be so shameless, as to say it, of such intelligent persons? and yet was not Alexander, reputed an Idolater? and Carpocrates by Saint 
q August. de haeres. cap. 7. Epiphan. haeres. 27. Irene. lib. 1. cap. 24.  Austen accounted an heretic, for maintaining such worships of Images, for the holy persons sake, which they represented; and what may, and must we esteem of such, who are obstinate and pertinacious approvers of their doctrine herein? what else, but account them idolatrous heretics, and avoid them as Carpocratians. And surely whensoever the ancient Fathers and Scriptures do seem to attribute to the heathens, that they esteemed their statues, and Images for Gods, they are to be understood (interpretative) by interpretation, (to wit) because by their honours of adorations, incenses, sacrificing and such like, done at and before the presence of their statues, and to them for the God's sakes which they did represent; they were by the same adorations interpreted to make the very statues and Images their Gods (like as now the Pontifician Images are called by many, the Papists Gods) for otherwise it is most clear in all 
r See Eusebius lib. 2. 3. & 4. de preparat; evang. August. in Psal. 113. the civit. lib. 8. cap. 26. & alibi soepe Diodor. Sicul. lib. 16. Pausan. in Aread. & alij, agreeingly to sacred Scripture. Sap. 13. & 14. ad Rom. 1.  ancient records, that the wiser heathens, did not believe the very massy statues, and other pictures of their Gods, to be the very Gods themselves; for although they did think that in some of their principal statues, where the devil gave Oracles sometimes, that there dwelled some spiritual powers, in them, yet most commonly, and for most part they protested of all other their Images, and statues, that they were but representations of the Gods which they worshipped; as of the Sun and Moon, which the Egyptians worshipped, and as the jews in Taphnis in Egypt, sacrificed to the Queen of heaven, for which jeremy so grievously reproved them. jere. 44. And truly, this their divinity for adoration of Images, in respect of their representing, doth quite overthrow all such 
s Such arguments are used by Bellarmine, heskin's Harding Coccius, out of S. Austen. Epist. 118. & in Psal. Areopag. de High rarch. lib 3. Op. tatus. lib. 6. Chrisost. Homil. 24. in 1. ad Corinth. Ciril. Catech▪ mistag.  arguments as are brought by their divines, for transubstantiation and real presence of Christ in the Sacrament out of those Fathers who (as they pretend) say, that the Sacrament, itself is to be adored with divine worship and adoration: for if divine adoration and worship may be given to the pictures of Christ, and God the Father, because they do represent their most excellent & divine persons: why may not those dreadful mysteries of bread and wine, instituted by Christ, to put us in mind by reverend and religious use of the same, of his death and passion, and of himself hanging upon the Cross, (by which also the worthy receivers have a true and real communion and participation of Christ's body and blood, and a real communication of the infinite merits of Christ's death and passion) be, for such their effectual representation, remembrance, and lively signification of Christ himself, agreeingly to their divinity, adored and worshipped with divine worship? not because they are by consubstantiation as the Lutherans, or impanation as Rupertus and some others, or transubstantiation as the Lateranistes, really and carnally, the very body and blood of Christ, or Christ himself: but because they were by Christ himself instituted, as most lively Images of himself, crucified and dead for mankind? a far more holy dedication, than the dedications of the Images of Sichem, Mount Serratto, Loretto, etc.  
A diversity and difference herein I demand; the which, because it cannot be showed, down to the ground, fall, all their pretended Authorities, for Adoration of the Sacrament itself, to prove their pretended real carnal presence, and novel transubstantiation; to their no small loss. For the mystery of the Mass, is one of the gainefullest traffics, they do use: as in like sort, not a little profitable is the adoration, and worshipping of images, which causeth such a confluence of gifts at Loretto, nostre Dame de Hall, and at Sichem etc. A great inducement, doubtless, to many, to uphold with their utmost power such like worships, both there and in many other places. When I myself was last at Sichem, some year since, I was with my admiration informed by a Reverend Priest of that place, that there was very small credit to be given to the wonders, that were reported of that Image; before which I saw such adorations, prostrations, invocations, that as in some I suspected superstition, so in others I lamented their indiscreetly zealous ignorance, and many their unprofitable offerings. At Florence, in a field, hard without the City, some sixteen years since, I myself, saw before another like Image, of the blessed Virgin, such invocations, Implorations, Oblations, of all sorts, not without my astonishment, that I was in conscience affrighted, to be present at such their superstitious devotions (and yet I myself, at that time was in heart, most strongly addicted to the present Roman Church & Faith) but when I consider the superstitious confidence, that was then and is still put in that image, I do not marvel that 
t ●neas silvius. lib. 2. Comment. editorum a johann Gobell●o.  Aeneas Silvius (afterwards called Pius the second Pope) delivereth in his Commentaries, how the Florentines, with other People there about do (mira religione venerari eam imaginem) with wonderful religion, worship that Image, esteeming the same, (beneficam plwiae donatricem) the liberal and bountiful giver of rain; and therefore many religious pilgrimages, are made unto it, by those superstitious people, to the great profit of the Priests of that place. If I had not seen these things I should have hardly believed this Pope reporting them.  
Not many years since, there was a certain piece of wood, of the tree, where the Image of Sichem stood, which being framed into a picture, and representing the image of Sichem, was at Saint Omers by the Bishop of that City, superstitiously dedicated and set up to be adored in the French Ignatians Church, with such often incensings, adore, bowings, prostrating, lifting up of hands, that truly it might justly be marveled, how God's vengeance, did not fall upon such impudent Idolaters, or the earth not open & swallow them up: but great was the commodity and profit which thereby redounded to the Ignatians: and therefore the rather such contemptible creatures may and aught to be honoured with divine worship, though they have neither tradition, Scripture, nor Ancient Father to justify their proceeding herein. The Clerk of a poor Church, 
A pretty prank of a Saint Omeristian Clark.  in that City observing, what immense profit, came to the Ignatians there by, to bring some commodity to his poor neglected Church, deviseth a pretty prank for that purpose. He cunningly and secretly removeth a picture of the blessed Virgin, from an obscure place, in which it stood, into a more eminent, and principal place of the same Church, making and giving out, as though the blessed Virgin's picture, discontented with her former standing, had removed itself, to a place, fit for adoration, and worship. This picture was by some superstitious people presently admired, and frequented, and the miracle by the Bishop and the Ignatians also defended as probable; considering, said the wise men of S. Omers, the daily wondrous operations of the Images at Sichem, and Loretto: but the Estchevines, and Magistrates of the City, suspecting some legerdemain, very shortly by great diligence found the knavery, and according to his deserts, caused the villainous Clerk to be punished. But here I observe how easily the superstitious Bishop and Ignatians, might have been seduced, and how credulous they are in such things. Like credulity, was observed certain years since, in the learned and Peerless University of Douai, where in a certain small and poor Chapel, was the picture of the blessed Virgin Mary, as lying in Childebedde after travail (such fopperies were permitted in that famous University) the which also, was with a linen veil covered, as the fashion is for women lying in Childbed: this image, upon a certain time to some devout and simple women which came to supplicate for happy deliverance, seemed to move, and stir itself: the report whereof, flew up and down the City, as if the Virgin herself had been come down to lie in childbed again. This report caused admiration, amongst the Dowists: admiration, caused great devotion; devotion, frequentation to the picture: frequentation a necessary purpose to remove the picture, and to place it in some more capable Church or Chapel: the remoovall whereof, being attempted; those Masons who went about it, instead of the Mother of Clemency, and Virgin Mary, felt the wrathful vengeance of the just judge; for one of them was with stones that fell down upon him, presently slain, the second wounded, and the third very hardly escaped. Torment a paucorum, exempla sunt omnium, the Torments of a few are examples for many. But 
a 2. ad Corin. 2.  the God of this world hath so blinded the eyes of these men, that seeing these things, they see them not, but still most eagerly, give themselves to believe lies; doubtless these are the times of which 
b Greg. apud Paterium. expos. in 2. ad Thessal. 2.  S. Gregory so lively discourseth, showing that Antichrist, and his Ministers, shall work so many lying prodigies and wonders, that all which the true Church shall do, in comparison of them shall seem nothing at all.  
But to proceed, although this Adoration, and worshipping of creatures in this sort, be most inexcusable, yet more inexcusable is their invocation of the pictures, & cross itself. I do not here impute this error, to the learned, who are acquainted, with the figure of Prosopopeia, taking one person for another, and invocating one, in steed of another but in respect of the simple, and ignorant; for how can they without manifest danger of idolatry, understand that invocation of the Cross itself, (O crux ave, etc.) All hail O Cross, the 
* In passion week the cross or crucifix is the only hope, but at other times when Salue regina is sung the blessed Virgin is their hope and life also. It is not imaginable what like abuses of prayers were used in the old time devised by the superstitious monks.  only hope in this time of Passion, increase justice to the pious, give pardon to the guilty? And how can they understand, that the Cross should increase justice, give pardon? But there is a prayer to be made to the face itself of Veronica, to the devout rehearsing of which john the 22. Pope gave Indulgences of a thousand years as it is expressed in a book entitled Antidotary of the soul. This prayer cannot be excused by the figure of Prosopopey by one person being taken for another: for the prayer is directly made to the corruptible figure; that it would bring the suppliant to the incorruptible face. Thus it is in meeter.  

Salue nostrum gaudium, in hac vita dura,  
Labili et fragili, cito peritura;  
Nos deduc ad propria, O foelix figura  
Ad videndam faciem, quae est Christi pura.   

All hail our joy, in this hard life,  
Both slippery, frail, and swift in her decay,  
O happy figure, bring us all to our true life.  
To see Christ, his pure face, for ever, and for aye.   
In which prayer I cannot but wonder, what excellency john the 22. could find, to grant to the devout rehearsing thereof a 1000 years pardon, it may be, because he held that the blessed Saints should not see God's face, until the general resurrection; the same persuasion moved him, to give such a liberal pardon to those, who would devoutly behold, and invocat e a material, and corruptible shadow, and figure, of that infinitely resplendent, and shining majesty. Surely this kind of invocating figures, and pictures, was in some sort practised by those three (of ten wicked Devils, cast out of one Catharine Bus as 
* Robert's Chambers in his book of the miracles of Sichem page. 214. that the devils words were these in french Uine● nostre Dame de mountagu qui nous sait sortir. Which he englisheth thus. Honour be to our Lady of Mountagu who maketh us to departed.  Chambers reporteth, who at their going out, cried out thus, Vive, nostre dame, du Sichem. Uive, nostre dame du Sichem. Live our Lady of Sichem, Live our Lady of Sichem, who constraineth us to go out. What? may it be thought, these wicked Fiends did call upon the most blessed Virgin Mary of Heaven with the name of our Lady of Sichem? what meant they? tell me O Chambers when they called the Image of Sichem our Lady of Sichem? was it; because the same is there worshipped, and adored too too divinely? yea with more honour, than the most blessed Virgin herself would accept of, if she were conversant amongst us upon earth: doubtless, for no other respect, did they call that image (nostre Dame) Our Lady, but because therein, God is most profanely despoiled, of a great part of his honour, which is given to the Image, and taken from God. I should be blasphemous, to call any image, which may represent that immaculate Virgin, and sacred Mother of my Saviour jesus, in that respect only that it doth represent her, or put us in mind, of the great 
y Luke 1.  things which God hath done unto her and for which she shall be called blessed, for all generations I repeat and say again, blessed for all Generations: But I dare pronounce, with the Fathers of the Council of Francford and Constantinople, and withal the Ancient Church, that not only any of that blessed Virgins pictures, but even the Pictures of God himself, are to be accounted as very Idols; if they be adored and worshipped, with religious worship, such as is due to the persons, whom they represent: and that indeed, such Images being so adored, and worshipped, with religious worship, such as is due to the persons, may be deservingly so called by Belzebub, and all his crew (our Lords, our Ladies) O immortal God, what marvel, that they thus superstitiously abuse, and adore thy images, when they give such religious worship, to their holy water to their Agnus This? being small pieces of wax with a little Balsamum and Oil mingled together? What injury do they to thy precious blood, 
Missalia. in forma benedict. aquae.  when safety both of body, and soul is both prayed for, and hoped for by sprinkling of a little holy water, (salui facti sunt omnes, ad quos pervenit aquaista) they are all saved (say they) to whom this water cometh, or upon whom this water cometh, saith their Priest, sprinkling holy water. What blasphemy against the Merits of your sacred passion, that they should 
a Laber ceremonial. cap. de consecra. Agnus dei. Their late S. Boromey. did in his Council at Milan provide divers superstitious ordets for the worshipping of these Vanities.  teach thus of their Agnus This, little pieces of wax, with the form of a lamb upon them (omne malignum frangit sicut Christi sanguis et angit) they drive away all that is malignant and break sin, as the blood of Christ. O intolerable blasphemy: no marvel that our Pontificians, will keep them with the hazard of a praemunire, if they be of like force, with the blood of the lamb, that they think no plague, no pestilence, no 
* A prodigious huffing out of a Candle, by an Agnus Dei, is reported by a certain Ignatian doctor Nor. my old school-fellow. It is thus: two or 3. Gallants put to a burning candle an Agnus Dei, to make trial whether (as it is reported) it had force against fire or not. Hear the miracle; the candle was twice huffed out, the beholders left in darkness and at sight of the prodigy 2. or 3. of the beholders were converted to the Popish Church as the said D. glorieth.  fire no Devil can annoy them, if they have one of these jewels. But I protest here before the heavens, that I have known divers, much addicted to them, and to the wearing of them and yet inconsolably tempted, and afflicted, yea and it is most assured, the Devil hath not so much power over any as over such, that leave to put their whole asfiance in the invincible name and power of jesus; and do flee, to such base elements, and contemptible Creatures, devised by their Popes rather for wares of Merchandise, to their Courtiers, than otherwise. But as precious jewels, as they are, you shall scarce know any Priests to use them: I have interpreted, the neglect of them in Priests to their knowledge of the weakness of them; and the veneration of them in the laity, to mere ignorance, as likewise of their grains, which are so eagerly sought for by the most ignorant, but little regarded by the judicious, and intelligent: yet the Merchandise of grains, is so profitable, that many of their Priests, inculcate, and commend the use of them; to their Families amongst whom, you shall find some few, of that superstitious, Noble, japonians disposition and judgement, who being newly converted to the Pope's Faith, and baptised by one of the Ignatians, presently 
b Literae japonicae in which I have read this often.  was entertained, with the loss of all that ever he had by fire: but he found forsooth a full recompense and happy exchange: for one of the Ignatians bestowed a blessed grain upon him; by which he should assuredly get a plenary indulgence and escape the fire of purgatory. Although he had here lost all his worldly substance by fire: and he was so glad of ●hat grain, that (if it please you to believe the Ignatian relater) he esteemed the loss of all his wealth as nothing having gotten such a 
* An Agnus dei after loss by fire would have come too late: therefore a grain against purgatory fire.  jewel. O vanity of vanities, how forcibly doth the spirit of error, work with such, who have not received the Charity of truth: but, if the grain of the japonian stood him, in no more steed for a plenary, than the plenary absolution, which a certain Pope, appointed his Ghostly Father, to give himself at his death, he might perhaps escape purgatory fire and light upon a worse fire notwithstanding his grain. The History, of that Pope is thus written, by one 
jaco. de parad. Carthusi. in speculo magno Exempl. verbo indulgentia p. 424.  jacobus a Pontifician. The Pope being near his end, called a Priest, and gave him authority to give to himself a plenary pardon, the which he devoutly receiving so died with his plenary: not long after, he appeared to the Priest, like a man damned; to whom saith the Priest, what? are you damned? why? did not you receive a plenary indulgence? I did so, saith the Pope; but the Supreme judge, did not approve that absolution: doubtless the supreme judge, approveth none of their vain indulgences, by grains, by which they draw Christians from their only affiance in the blood of his son in whose name 
d Acts 4.  only is salvation; and to put hope of Sanctification and salvation where none is, nor can be. Dreadful are their abuses, in many of their confecrations: how horrible, that 
* For mae Orationum ad benedicendum in manual. secundum usum sarum in usu apud nostros Anglor.  when they require & beseech the divine grace, should come down into their Patents, the holy Ghost should come down into such books as they bless; the holy Ghost, should come down into their bells, which they most superstitiously, and vainly bless and consecrate, with an apish kind of Baptism. Yea they anoint the bells, with their most sacred oils, into which oils the very Holy Ghost by means of their invocations 
e Pontifical. in forma conserat. Chrism.  doth specially reside and dwell as they openly profess & pronounce in their Pontificals. Many of these things are found, In their ritual according to the use of Sarum and now used in England with Master Maihews the Monks and my old Roman Schoolefellows annotations upon it, and they have for conclusion of many of their fopperies this 
* Note of what omnipotency over the grace of the holy Ghost the Popish Church maketh her Priests to be.  sanctifying prayer by which any Priest may bless, or consecrate any creature, he shall please, so effectually that (to use 
f Benedictio ad omnia quaecunque volveris. A form of blessing upon what things soever thou wilt. Manual▪ used by English Priests page. 168.  their own words) by the coming down of the holy Ghost, upon it, by the religious uses thereof, any one, may obtain, both safety of soul, and health of body. Infinitely, are their corruptions and vanities, All which, when I now observe with myself not only as abuses and practices of private men, through corrupt affections, but as laws, and ceremonies, generally observed throughout the Roman Church, I do not without great confusion, and shame, lament and bewail my bewitching, to think with myself, that either I, or any one but of ordinary knowledge of Christ's doctrine, should have lived in the idle servitude, of such comtemptible creatures, and to have given any jot of that honour and confidence, which is due and peculiar to the immortal and everliving God, by joining or partaking with such, who have joined the adoration of divine Majesty, with the adoration of earthly corruptible creatures, his Images: surely, as the Saint omeristian Libel, which is out against me, calleth me for my writing the book for the Oath of Allegiance lunatic, I was so then, when I believed such trumperies, bewitched with Rome's cup. (Of what force, good God is education in any religion & present possession and profession of any faith) but now with heart prostrate, I adore that Clemency of jesus the man & God orient, who 
g Luke. 1.  through the bowels of mercy, hath illuminated me who sat in darkness, & directed my feet into the way of his peace.  
I could never whilst I was in Rome, and a travailer through other hot countries, hear of the overflowing and inundation of those most nefarious, abominable, and not to be named sins amongst them: nor never read the first Chapter of Saint Paul's Epistle to the Romans, where the exectable crimes of Idolatry, and the other nefarious, and not to be named crimes are by the Apostle coupled and associated together, as individual companions following each from other, either by corruption of nature, likeness of spirits, or Gods secret judgement: but I ever had withal some secret suggestions, lest as the old Paynims, and heathenish Philosophers, were delivered over into reprobate senses, to change natural use into abomination, for that they had changed God's glory, and given the same to corruptible creatures, and corruptible Images: so also the Romanists in respect of like changing of God's glory, and communicating part thereof, to corruptible Images, were given over, to such reprobate sense, as to change natural use, into almost nefarious abominations: Pardon me, O ye Pontifician Prelates, Laikes, etc. God knoweth, I writ not this to calumniate you, or to aggravate against you: what was the sin of 
h Ezech. 16.  Sodom? hear the holy Ghost telling you, pride of life, saturity of bread, and idleness of life O most merciful Saviour of mankind, open their eyes, that they may see and lament all the abominations which be committed within thy house within thy walls: and inspire into their hearts, to keep their vessels in sanctification: and rather to use, that remedy by thee and nature provided, then to commit one of those nefarious sins, for which only, thy most just wrath might be justly moved, to desolate the whole world, and to destroy not only the actors, but their associates and partakers in their idolatries, although otherwise themselves not to be touched with those enormous crimes, for which thy just wrath with fire consumed those five Cities of old, as in like sort within this thy kingdom, thou didst with fire consume, for like abomination, a Monastery 
Gen. 19  of certain religious as 
i lib. 4. hist. ca 25  Beda relateth: and as at Valencine in the Low countries it is fearfully and horribly reported by a 
k M. R. P.  reverend Priest there, that it is doubted in that City by religious persons, that thy wrath did consume with fire, the Church and house of the Capuchin friars, for some like abomination committed in their Church: although by some others it is given out, that the heretics (so they call those of the reformed Church) did for malice cast fire upon their Church, which was first of all with that revengeful flame consumed.   

The sixth Motive.  
THE sixth Motive I deduct out of certain observations touching the Mass. These 
The sixth motive.  sixteen years and upward, having practised the same, I have oftentimes had clear suggestions against the authority of it, as not to be Apostolical, and of Christ and his Apostles institution: as they most eagerly (not without cause it being the very foundation of their religion) pretend, but any substantial reason for their pretended Apostolical tradition herein I could never read, I rather found in Platina, Gulielmus Durandus, Stephanus Durantus, Almarius, Sigibertus, Gabriel Biel, Polidore Vrgil, and divers other their Pontifician Doctors, who either have commented upon their rites, or mentioned the institutions, and beginnings of the substantial parts of their Mass, that they did attribute, all the parts of the Mass to the institution and ordaining of such Popes as lived, after the Apostles times, yea many of them divers hundreds of years; yea they related these things so weakly, and with so small show of proof out of antiquity (just none at all) that sometimes I greatly suspected the Mass, to be like a garment, of rags patched together, and gathered from divers places unknown, so the Mass to be patched up, with divers prayers and parts, the Authors whereof could not possibly by any means certainly be produced: but that which most of all troubled me, was to read in Saint 
l Grego. lib. 7. Epist. 64.  Gregory himself confessing that the Apostles did consecrated with the Lords prayer only: and withal acknowledging that one called Scholasticus, had composed the office and Canon of the Mass: not withstanding, all these doubts I rejected then as temptations, not doubting but that the Canon of the Mass was of the Apostles instituting: although I saw evident demonstrations to the contrary, so powerful with me, was the authority of the present visible Roman Church: but (quia ignorans feci misericordiam consecutus sum,) because I did it with most zealous ignorance I have obtained mercy. I now plainly see, that it is a thing morally impossible that the Apostles should be the authors of the Roman Canon of the Mass, and yet should never use the same, (being so much 
m Acts. cap. 6. & 13.  given to prayers, and preaching) but celebrate the divine mysteries, with our Lord's prayer only: as not only 
n Greg. lib. 7. Epist. 64 Cardin Cusan. ep. 7. Amalarius de Eccle. officies lid. 3. Rupert. de divinis off. lib. 2. Hieron lib. 3. contra Pelag. Naucler▪ Platina Cassander alii.  Saint Gregory, but divers others do deliver, using a liturgy, as it is described, by Saint justine, doubtless, more like the English liturgy then the Roman Mass: I observed also, that down must the authority of all those Historians, Platina, Almarius, Polidore, Durandus, Durantus, and very many others, who attribute the institution and ordaining of all parts of the Mass to divers Popes living long after the Apostles: down also must that notable miracle, written by 
o jacobus in vita Grego. primi.  jacobus à Voragine an Archbishop amongst them in Italy at Genoa: the miracle was thus, and showed in the time of Adrian Pope, when there was great contention in the Church, about the Canon of the Mass. Thus it was, the missal of Gregory was laid, with that of Saint Ambrose together upon the Altar, in Saint Peter's Church, and left thereupon all night: that God would vouchsafe by miracle to demonstrate, which of those two he would approve for the use of the whole western Church: God did so, accordingly, saith the wise Archbishop. For the missal of Saint Gregory was 
* The Roman Canon hath ever worst success at such trials, for as it was here rend so Don Rodrigo Archbishop of Toledo, above 300. and 40. years ago reporteth, lib 6. cap. 25. of his history, that when trial was made betwixt the Gothian and Toledan Canon, and the Roman, first by private combat of two Knights, after by fire et both trials the Toledan Canon prevailed, the Knight for the Roman Canon was overcome, and at the second trial the fire consumed the Pope's Canon, that of Toledo being untouched.  rend into leaves, and cast up and down the body of the Church: but that of Saint Ambrose laid open upon the Altar ready to be read: and so those ancient sages, with Adrian their head, gathered, that the renting of Saint Gregory's missal, and scattering of the leaves of the same about the Church did show, that it was Gods will, that the same should be used throughout the whole western Church, but Saint Ambroses' missal (because it was laid open in Saint Peter's Church upon an Altar, as ready to be there used:) therefore the same forsooth must be used only in Saint Ambroses' Church of Milan. What wise coniecturer would not rather have gathered the contrary, that the missal of Ambrose should be used, but that of Gregory despised, but had you gone O ye Pontificians (ad legem & ad testimonium) to the law and testimony, to the divine Scriptures (as you 
p Isai. 8.  are commanded) and not tempt God with expecting of testimonies from the dead, which is, dangerous, superstitious, damnable you would never have so shamefully forgotten yourselves. And how is it imaginable, that if the Apostles instituted a Canon of Mass delivered to the Roman Church (which also Saint Ambrose being made of a Catechumen a Bishop could not but find used, and practised in his Church of Milan) (how durst that Bishop afterwards, attempt to frame a new Canon for his Church, omitting to use that of the Apostles?) but perhaps he used theirs in the forenoon, & his own in the afternoon or else the two Canons had their turns one after another. Alas how are the sages of Pharaoh, caught in their conjecturing. And consider Christian Reader, how can this miracle stand, if the Canon of Mass had been instituted by the Apostles, and accordingly had been practised both in France and Italy, and other Churches (for I hope Mass was said throughout Italy and France before the miracle) what needed than Charles the Great to have assisted with his Imperial authority, Adrian the Pope for the bringing in to use the missal of 
* It is mere vanity to think that the Canon as it is now, was so in Saint Gregory's days.  Saint Gregory? and the exclusion of that of Saint Ambrose (Milan only excepted where it is now used) from all other Churches? away, away with these vanities: Again, I demand how could Scholasticus a private person of the Church or City of Rome, or some ot●er Church (although 
p Bellarm. lib. 2. de missa. cap. 12.  Bellarmine the profound Cardinal, would to the laughter of all, feign 
q Bellarmine called great pillar of the Church, and the Auflen of our time by Eudaemon in his confutation of Anticott. pa. 48.  have Saint Peter signified under the name of Scholasticus) compose the Canon of the Mass, if the Apostles had made it, and the whole Christian western Church, had practised it before? Did Saint Gregory know that the Apostle made the Canon, and that Scholasticus was only gatherer, or setter together in some better method of that which the Apostles had composed, and the Church of Rome in some sort perhaps neglected till Scholasticus his time, and so to need his ordering and amending? (doubtless S. Gregory nameth 
r M. Thomas james worthily observeth out of S. Gregory that Scholastians' was a usual name, and often mentioned in S. Greg. lib. 2. epist. missa scholastico duci. & lib. 9 epist. 14. epist. missa. scholastic. defensori. & lib. 7. ep. 32. lib. 6. ep. 26. lib. 3. ep. 38. lib. 6. cp. 45. & alias.  Scholasticus as a man well known to john of Siracuse, to whom he wrote that Epistle: and I think it would prove the wits of Bellarmine and all the Ignatians to find where S. Peter, or any of the twelve Apostles were surnamed by the name Scholasticus) if S. Gregory knew this, why doth he not express it? nay why doth he most expressly insinuate the contrary affirming expressly that the Apostles celebrated the dreadful mysteries, only with the Lords prayer? In his 64 Epistle of his 7. book these are his words! Orationem vero dominicam, etc. the Lords prayer, we therefore said presently after the prayers, because it was the custom of the Apostles, that they did consecrate the host of oblation at our Lord's prayer only: and it seemed to me very inconvenient, that we should say the prayer, which Scholastious had composed, over the oblation, and should not use the tradition, which our Lord had composed, over his body and blood. Thus most expressly Saint Gregory, the which authority must down to the ground, or else S. Gregory be appeached of equivocating or of ignorance, that he knew not the tradition, upon which the Canon of Mass was founded; as our present Romanists would now persuade the world: But nothing, be it never so manifest, must overthrow the Canon of their Mass (which indeed is the very life of the present Pontifician Church, and the livelihood of their Priests, Monks, and Prelates) and yet through the many impertinences, contradictions, contrarieties which are in it, down it will. For, if 
s Introit. ad altar.  the very first prayer almost, which is this, (Oramus te Domine, etc. We beseech thee O Lord, by the merits of those Saints, whose relics are here, that thou vouchsafe to give us pardon of all our sins) may take place, and that by the merits of Saints sins are forgiven, and pardoned; what need to expect a further propitiatory sacrifice in the Mass? I proposed not long since, to the 
t M. G. Bl.  chief in this house, how, a certain prayer in the portesse which hath thus, (ut merit is sanctorum aeternitatis gloriam consequamur, that, by the merits of Saints, we may obtain the glory of eternity) was to be understood? Considering and pausing a while, he yielded this answer; by their intercessions; to which I replied, out of their own doctrine, thus; that intercessions of Saints in Heaven are not merits; and 
u Rom. 8.  that glory being first due unto us, by virtue of justification in Christ jesus, through 
x Galat. 5.  faith working by charity, it was not in any sense, to be given to us, for the merits of Saints: some replies passed betwixt us, and in the end he came, to affirm this proposition, to be Catholic, to wit, (Saluamur meritis sanctorum) we are saved by the merits of Saints, of which proposition, demanding the opinion of a 
y M. A. H.  learned Priest sitting by, his answer was, that it was a sound proposition, (sano intellectu) being well understood. Thus they. O jesus only Redeemer, what vile wrong is done to thy infinite merits, when thus they associate with thy merits, the merits of Saints, to have a real and meritorious concurrence, for remission of our sins? And when jointly of thy merits, and the merits of thy servants, is by them composed the treasure of the Pontisician Church: by which they pretend to deliver souls from Purgatory? But alas, rather they delude many simple fools, and despoil them of their treasure and wealth.  
To proceed, whereas in the 
z Offertorium.  Prayer, when the bread is offered up to God upon the Patten, it is expressly called, (Haec immaculata hostia,) this immaculate host, and is said to be offered, (pro innumerabilibus peccatis) for innumerable sins (pro vivis & defunctis,) for the living and the dead: (ut illis proficiat ad salutem, & vitam aeternam) that it may profit them to eternal life and salvation: and likewise, when the Chalice is offered up with wine only in it, in their own confession, as being long before the time of their imagined transubstantiation it is thus said of the same Chalice of wine (pro totius mundi salute in conspectu, etc.) that it may ascend as a sweet smell before the sight of the divine Majesty, for the salvation of the whole world, by the two which oftertories it is evident, what manner of sacrifice, the Authors of them two believed to be in the mass: truly the very same, that 
a Finitis ab eo, qui prefectus est, saith justine Apolog. 2. thanksgivings & prayers being ended by him, who is the chief as perfect, and acclamations being made, by the whole people, the Deatons, whom we so call give to every one present, a part of the bread, and of the water and wine, consecrated, and do carry to those, who are not present. Origen in Leuit. hom. 7. Irenae lib. 4. cap. 32. & 34. Chry●ost. in Psalm. 22. Amhros. de sacramentis lib. 4. cap. 5. August. de doctrine. Christian. lib. 3. cap. 16. & in Psalm. 98 & tract. 59 in job. Hieron. 26 in Math. Author. operis imperfect. in Matth. Homel 11. clarissime. Bertram. lib. de corp. & sangu. Domin. Theodoret. in cap. 8. ad Hebre. Fulgen. de fid. ad Petrum. cap. 19 Lyturgiae Ambros. Basil!  Saint justine, Irenaeus, and other ancient Fathers, deliver, to wit, of thanksgiving, commemorative, and of God's creatures, not of the very body and blood of Christ, transubstantiated. But observe, now cometh Clement the eight, and he in his missals (what mystery is in it, God knoweth) in that short prayer of offering, which the people make, being thereunto invited by the Priests, and in which, they pray thus, (suscipiat Dominus hoc sacrificium, de manibus tuis, etc.) Our Lord, receive this sacrifice from thy hands to the glory of his name, for our profit, and of all this holy Church: he hath commanded the article (hoc) this, to be left out: the mystery of which subtraction, who may not conjecture? because the demonstrative article (hoc) this, in this place, doth most specially and peculiarly demonstrate, the sacrifice offered up to God for the honour of his name, & benefit of his holy Church: therefore lest the people, who pronounce that prayer, should by the same be brought to understand, what manner of sacrifice the ancient authors thereof delivered, the word (hoc) this, must be razed, and they left to expect another sacrifice, truly propitiatory forsooth in the Mass. Such a Sacrifice as the authors of this prayer, and of many others that go, both before consecration, and after, never knew nor taught: so that if a man will understand them ingeniously, and with an unpartial eye, read them, it will be morally impossible, for him to think that they believed the Laterane transubstantiation, as it is descended by the Pontificians: I will herein only except the authors of the rubrickes in the Masses, which are almost contiovally more or less, changed as now of late in the last edition, 
b Missa. Clement 8. in. rubric.  Clement forsooth (mark a pretty trick) will have, the Priest not loudly to the people and elevating of the Chalice, (as the former 
* Clement also hath lately instituted that the Laics must receive at their Lotions wine mixed with water per haps to imitate that of S. Chrisostomes' liturgy where it is appointed that after consecration sodden water is to be mixed with the wine consecrated that the people were to receive Missa Chrisost. edita â Plantino & translata a leone Tusco.  custom was) but secretly, and at the setting down of the Chalice, to say those words of Christ: (hac quotie scunque, etc.) as often as you shall do these things, you shall do them in remembrance of me: wherefore, is this change now made?  
Doubtless, for no other end, (if there be any other mystery let it be showed) but lest now in these times, when the only and infinitely inestimable, sacrifice of Christ's Cross, is so daily, by the true Catholic Church, and her Ministers extolled, and set forth, and the liturgy of our Lord's Supper, delivered to be a lively, holy, and express 
c Bellar. lib. recog. pag. 85. To show that in his first book of the Mass & last Chapter he had justly denied any true sacrifice of Christ's body to be offered upon good Friday in their Church, answereth thus an objection that is made against him out of their service of good Friday. whereas that days oblation of Christ's body (as it is by them believed and there adored) is called a sacrifice; he saith, that is to be understood, improperly; & there, to prove that, he compareth their offering of Christ upon good Friday with the Sacrifice of incense and paschal candle, which is offered by them the next day, and in this his assertion he is so eager, that he heapeth authority upon authority, out of his brethren Pontificians, to prove it. Bellar. lib. recog page 85. 86.  commemoration, and remembrance, and commemorative sacrifice, of that which Christ did and suffered for us;) the sincere, and religious hearer should perceive, by those words, (as often as you shall do these things you shall do them in remembrance of me) appointed in all former Missals, to be loudly and distinctly pronounced, by the Priest, at the time of the showing of the Sacrament, that the ancient authors of that part of the Canon (which is the principallest) did understand, that all which was there done, was only a commemoration of that, which Christ suffered upon the Cross, but not to be Christ himself, truly, verily, carnally, really, there in body, by a communication, or transubtantiation of Elements present. But what marvel that they have corrupted the Rubrics of their Mass? when some of their Popes, if not Scholasticus, have most shamefully corrupted the words themselves of consecration: for in the consecration of the Chalice, they do put to Christ's words, all these, (novi et eternitestamenti, misterium fidei) of the new and everlasting Testament, the mystery of Faith: the which words, although they do yield a very godly sense, and do directly impugn their transubstantiation, yet to bring in Christ, as speaking those words, which not one of the 
d Math. 26. mar. 14. Luc. 22. 1. Corinth. 11.  Evangelists, or Saint Paul, describing the manner of blessing, and the very words which Christ used at his last supper have set down: it is too to improbable. To say that either the Evangelists, or S. Paul, should omit to set down any of the necessary words, or integral parts of the form of consecration & that Scholasticus, or some other illuminated Pope, should be so diligent, as to supply the 
* And as they have thrust into their forms of consecration the word (enim) for: so they have left out in consecration of the bread these words (quod pro volis tradetur) which shall be delivered for you.  negligence of the Apostles were vain: here is a most manifest, and heretical abuse, and yet rather than the Mass, which Scholasticus as they falsely pretend composed, shall down: down must the Authority of God's word, as not sufficiently delivering the form of consecration of that life-giving life-quickening, and inestimable Sacrament, by which Christ crucified, is most lively commemorated, and all his graces, most really and effectually received, by the faithful, and worthy receivers, who come unto that divine Table, with a resolved Faith, a burning Charity, and a pure Contrition, and bewailing of their sins; but to others, who come unfaithfully and with purpose, or half inclination to wallow still in their sins it will be, as it was to judas (buccella intincta mortis) a dipped morsel of death: but in the worthy receiver, (O miracle! O in estimable benefit!) there is a real conjunction, and participation of that Christ, who sitteth at the right hand of his Father; like as the Regenerate in Baptism, are truly 
c joh. 3.  and really regenerated, and borne of the holy Ghost, not because they have the substance of the Holy Ghost, anew imparted to their souls, to their sanctification; but for the real graces, which they by that Sacrament receive of the holy Ghost; even so, in this most divine Sacrament not the flesh itself, which was crucified, to use S. 
f Aug in Psal. 98  Augustine's words is carnally eaten, but the virtues, and graces of the flesh, which was crucified, is really eaten by the soul, in that sort as the soul can eat; that is spiritually & really by her affections, & other immanent real & internal operations, so here: as the food is spiritual, so the manducation, by faith, love, and thanksgiving, is spiritual, here the mind, not the belly or stomach, is to be prepared: Like as Saint Augustine speaketh.  
And like as before their consecration, so after their transubstantiation, and elevation, such prayers, and actions are used, by him who composed their Canon, that either he, must be reputed an egregious Arian Impostor, or some Nestorian seducer, making Christ either a Creature, or a sanctified man only: or else, he did not believe that real presence of Christ himself, and the most Blessed Trinity, which is now imagined, and taught by the Pontificians; For if he did believe, that after their elevation, Christ in person, was really present, as a Complete, and Consummate sacrifice, what Arrianlike impudence, was it in him, to 
g Per totum Ca no. in missal.  appoint so innumerable signings, and cross by the sinful and earthly hands, of sinful Priests upon, and over Christ, and the sacred Trinity itself? (but be like his many cross did sanctify before consecration, but not after, when they are only used as significations, or else because Christ himself the sacrifice, needeth no sanctification, they are used only to drive a way Devils, from the sacrificing Priest, (for Zuares & others will not deny but that the Dinels may and do come so near to their Sacrament, that they can both carry it away, and abuse it also) doubtless, Scholasticus would not have been so Sacrilegious to have ordained 
* Without all question the lesser is blessed of the greater. ep. ad Heb. 7  Christ himself to be signed and blessed so often, by sinful hands, and therefore if he appointed so many cross, he did not believe a reail presence of Christ, but only a commemorative sacrifice, in his Creatures. And in good earnest, I put a certain demand to the Pontificians, whether any one of them or their Priests, believing Christ, to sit, at the right hand of his Father; may without main Sacrilege offer to sign and bless him with one of their cross? or whether the blessed Virgin Mary, or Saint Mary Magdalene beholding Christ upon his Cross actually consummating that Sacrifice, that oblation, by which once offered (to use the words of the 
h Ad hebr. 10.  Apostle) he hath sanctified, and consummated all those who believe in him, (in aternum) for ever: might without in explicable presumption, and sacrilege have offered by blessing, crossing, or prayer, to have given him any sanctification or assistance in that his dreadful sacrifice, manifest it is, that as in that sacrifice, he would endure no helper, nor suffer no compartner, so neither in this, if he were, as truly sacrificed, and offered upon the Altar, as they pretend.  
But Scholasticus the Composer of the Canon, doth yet more perspicuously, show, that he did not believe the Pontifician Transubstantiation; for beside, that he calleth the Sacrament (panem vitae aeternae, et calicem salut is aeternae) the bread of everlasting life, and the cup of eternal salvation; he also desireth God, to behold the same sacrifice, with a propitious and favourable countenance, like as the sacrifices of Abel, Abraham, Melchisedech etc. The which Priests being of the Law of nature, did justly, and necessarily desire God, to look propitiously upon their sacrifices, because they were not perfect with any absolute perfection, being only creatures, and only acceptable, for the devotion of the offerers, which might be tainted, with sin and imperfection; but to say the same of the sacrifice of Christ himself, if he were really present and really sacrificed, were horrible blasphemy; and I demand, whether Saint Magdalen, kneeling at the foot of the cross, might without sacrilege have desired God the Father, to have looked down with a propitious and a favourable countenance upon the sacrifice of his infinitely beloved son jesus, as he did upon the sacrifice of Abel? (to wit a lamb, or a sheep) undoubtedly if Scholasticus believed as the Pontificians do, he was an egregious Impostor to rank the Creator of infinite Majesty with his creatures, and to equalize, or compare the sacrifice which was both acceptable, and satisfactorious, (exrigore institiae) in the very rigour of justice, with those imperfect sacrifices of Abel, and others, which did not, nor could not sanctify the Offerers.  
But further, yet in that which followeth, he quite overthroweth the Papists, presence of Christ, in the sacrifice: for thus he prayeth 
i Ibid. in Can.  (Suppliceste Rogamus etc.) We humbly beseech thee Omnipotent God, do thou commanded these things to be carried by the hands of thy holy Angel, up to thy high Altar, into the sight of thy divine majesty: thus there: Here I demand of them, what in their consciences they think the Author understood by those words of the prayer (iube) command and (haec) these things: who is here commanded? What, Gods special Angel, Christ himself? but if you please, to understand Saint Michael, or some other Angel, mark the Consequence: Christ himself, or Saint Michael must carry up these things; either Christ Christ himself, or Saiut Michael Christ, up to the high Altar, before the sight of the divine Majesty; then what a profound Grammarian was your Scholasticus, to call Christ (haec) these things, or else what a Sacrilegious impostor, to desire God the Father, to command Michael to bring up and offer up his infinitely beloved son before his Majesty, who ever 
k Heb. 4. 1. Col. 3.  sitteth at his right hand, 
l Rom. 8.  making intereession for mankind, and all those who seek to him. And if you will understand your demonstrative Article, (haec) these things, of the only accidents of bread and wine, they are in good sooth not worthy carrying so high, neither by Christ himself, nor his Angel Saint Michael Charge not therefore, O ye Pontificians, Scholasticus with such sacrilegious imaginations: had he believed as you do, he would have prayed either in this or the like sort. O most morcifull Father, here before me upon this Altar lieth only dear son jesus, (of infinite dignity and unspeakable Majesty) by me sacrificed to thee; him, in respect of his infinite dignity, thou canstinot refuse nor reject: for his sake, reject not, refuse not me, thy Priest, offering him to thee, make me partaker of his graces. etc.  
But thou wilt say, perhaps Scholasticus did undoubtedly believe Transubstantiation: for he saith, that there is a participation, of Christ's body, from the Altar; true he saith so, if he be not corrupted: but what then? Christ said more, Eat, this is my body: know ye not O ye Pontificians, that it is a great mystery? It is a Sacrament of the new Testament, and as a Sacrament it must be understood, used, & practised? remember S. 
m 1. Corin. 10.  Paul, twice repeating, do this, or do these things in commemoration of me? without all question within this space of a 1000 years. the canon, and liturgy of Mass hath been so often pared & clipped, that it is hard to say, what Scholasticus composed: and therefore unless Scholasticus were a contradicting Scholar to himself, he must needs be corrupted if in any place of the Canon he seem to speak for your transubstantiation. But I will acquaint thee by the way, courteous Reader) with a certain accident: when I was writing upon this very matter, in cometh to my Chamber 
n M. 1. Col.  one of the Ancient Priests of this place, pretending not to come to confer, but conferring with me, perhaps to draw somewhat out of me touching my resolution: but he ingenuously confessed to me at last upon conference that the Apostles did not institute the Canon of the Mass: for arguing with him about some other points and about traditios, he acknowledged that traditions Apostolical, must be carried up, hand in hand, from Author to Author, until the Apostles times: what then (said I) think you of the Canon of the Mass? is it a Tradition Apostolical? yes, without all question (said he), a tradition Apostolical: show me (than said I) how, this Canon is carried up, hand in hand, from Author to Author, from Record to Record, till the Apostles times: he failed, (as Bellarmine himself, must fail) for he could not go higher than the time of Gregory, and yet not authentically, and sufficiently, to him neither (as I easily showed) and so fell down, the Apostolical Tradition of the Canon: but he replieth (for they are resolved to see and not to see) yea but the Doctrine of the Canon, was a tradition Apostolical and may be carried up to the Apostles times: where said I, find you then the elevation and transubstantiation mentioned in, or before Saint Gregory's time, or in Saint Gregory himself? I came not to reason, (said he) well then I replied; at least you grant that the very form, of the Canon, as it is now used in the Roman Church cannot be carried up, from record to record, from Author to Author, until the Apostles time; he ingenuously granted it, and so fell down the Apostolical tradition, of the Canon of the Mass, and withal, so ended our conference.  
And here also, concluding, to speak any more concerning transubstantiation out of Scholasticus, I pass over to another observation in this their Canon; and will show that their Scholasticus did not believe Purgatory flames, etc. And so down, must their suffragative, and propitiatory sacrifice, for the burning souls in purgatory; if the Authority of their Mass must stand.  
I find expressly, that those dead persons, for whom prayer is now pretended to be made by the Roman Church, as though they were in the flames of Purgatory, are 
o In Canone msse in erati●: que incipit mement. domi. etc.  here most significantly said, to rest in Christ, to sleep in the sleep of peace; now I pray the Pontifician Reader to teach me what peace in Christ, what sleep in rest is it to be tormented incessantly, in that dreadful fire of Purgatory? (for extremity and anguish equalized by the Pontificians with the fire of the damned) dost thou understand Christian Reader? dost thou think, that Scholasticus if he were the Author of this prayer, would call the burning flames of purgatory, the rest in peace: the sleep of peace? a very sweet rest of peace, doubtless, for such especially as shall continue in it, until the day of judgement: for they affirm so much that some who are burning in that rest, shall restlessely there rest, until the general resurrection: and perhaps, when they end their Masses of purgatory rest, and of requiems they 
p In fine miss●.  thus conclude them, (requiescant in pace) let them rest in peace: desiring thereby, that the souls departed may rest in Purgatory, yea rest in Purgatory still. Doubtless, whatsoever they mean in their daily requiem-Masses, the Author of the Prayer whosoever he were, desired that they might rest in peace, and in the sleep of peace, to wit in some place of rest, until the day of General judgement, and resurrection: For most probable it is, that the Author of this prayer for the dead, was of opinion, of many of the 
q Tertull. lib. de anima cap. 55. delivereth it as a matter assured in his time that all souls of the faithful departed are kept in some lower part until the general judgement Laotant lib. 7. cap. 21. Yea in Saint Bernard's time this error was rife he held it Serm. 3. De omnibus sanctis and who is ignorant that john the 22. Pope held it and would have defined it and caused preachers publicly to teach it. Gerson Serm. de pasch. joh. Viltan. in Historia. See S. Austin in Psal. 36. and his Enchirid. cap. 108. the like have S. Chrisost and Theoph. in 1. ad Corinth. 11. justin. lib. Questiq. 60. et. 67. r Grego, Niss. orat. 3.  Ancient Fathers, of the Church, and some latter Popes, to wit, that the souls of the Faithful departed, remained in some certain appointed place of rest, until the day of judgement; which place some of them call under the Altar, but most manifest it is, that if the Author of the prayer, were in his wits, he would not esteem the dreadful flames of purgatory for a sleep of rest, peace of Christ, sleep of peace, unless it may be said, that he thought that souls departed, do put on the natures of Salamanders, small little beasts, who as fishes do swim in the waters, so they live and breath in the fire itself. Or else perhaps, he was of Saint Gregory Nissenes opinion; with some of the other Ancients of the Church, who in one of his Orations, upon the resurrection of our Saviour Christ writeth thus: (animam vero, per se separatam, etc.) But the soul being by itself, and separated from the body, fire cannot touch, neither can darkness be irksome or grievous unto it, because she wanteth eyes, and therefore with these agreeing considerations, and reasons, we are compelled to approve the resurrection of the dead, thus be; proving by the impassibility, of the souls separated, a resurrection of the body, that in it, the soul might be punished, and afflicted, and so according to this Father's opinion, the flames of purgatory should nothing at all afflict the souls departed, and therefore they might be said to rest in them, and to sleep also a slecepe of peace in them.  
Or else most probable it is, that he thought, the state of the souls departed, in respect of damnation or salvation, was in some sort uncertain, until the general judgement, (according as many of the ancient Fathers seem to have taught) and this until the sentence of damnation, or salvation were by the judge pronounced: and therefore, although they were in a kind of rest, and expectation of that which was to come, yet in respect of the communion of charity, which is, betwixt all members of the Church, he might think that prayers of the living might be available for them, so that by them they might find their judge more propitious. And this very aptly, yoa necessarily accordeth, with other like evident matters in their Masses for the dead: for as by their 
f Missal. in comemorat. omnium fideliu●● defunct.  sequence, which beginneth thus (diet irae, dies illa, etc.) A day of wrath is that day, they have often relation, to the day of general judgement; and to the general account, which is to be made that day, and therefore, the whole sequence is purposely pronounced, as in the persons of the dead, who 
t See all this most evidently in their sequence. dies Ire, etc. ibidem.  desire ●● favourable, and a merciful judgement at that day, and to be delivered then, when the Goats shall be set on the left hand, and the sheep upon the right hand, so that there can be no tergiversation at all, but that the author of that sequence, prayed that the souls of all faithful departed, (for be prayeth for all faithful departed, none excepted,) might find a merciful judgement, at the day of the General account.  
And agreelingly to this, are livers prayers also of the dead: And most expressly is their 〈◊〉▪ in their daily Masses of the dead: which is thus: 
u In missis quotidianis pre defunctis.  (Domine jesus Christ, etc.) Lord jesus Christ, deliver the souls of the faithful departed, from the pains of hell, and the deep lake deliver them from the mouth of the Lion, that hell may not (note this sentence) swallow them up that they fall not into the dark; but let thy flander bearer or Signifer Michael, represent and exhibit them into that holy light which thou hast promised to Abraham and to his seed for ever; Thus there: he who seriously considering this prayer, pondereth those words, (the souls of all faithful departed) and those, that they may be delivered from the deep lake, and that they be not swallowed up by hell, nor fall into the dark, he cannot easily be persuaded to think otherwise, then that the Author of this prayer, did think (as many ancients did) that the state of the souls departed, 
* August. lil. 1. retract. 14. & 12. the civit. cap. 9 epist. 111. ad Fortunat. Irenae. lib. 5. cap. ult. Ambros. lib. 2. de Cain. cap. 2 & lib. de bono mortis. cap. 10. Chrisost homel. 28. Haeb. Origen hom. 7. in Leuit. Hilarius, in Psal. 138. Theoph in 1. ad Corinth. 11. & in 11. ad Hoebr. Theodor. ibidem.  was not certain until the day of judgement: and that none of them were to see the glory and face of God, until after the day of judgement, and general resurrection, when they should receive the promises as Theophilactus proveth and discourseth. This error had very many and ancient patrons, as Bellarmine himself cannot deny; and without all question it may be thought the parent of another error, of praying for the souls departed, to deliver them from the fire of Porgatorie. Doubtless, a Novel error, and no Apostolical tradition, because not clearly known, nor received in Saint Austin's time, who most expressly in the learnedst, and perhaps the last book he ever wrote (except his Retractations,) affirmeth that 
y August. lib. de civit. dei. 21 cap. 26. see also the 16. chapter.  perhaps it is true, (note the word perhaps) that there is a purging fire after death; by which, it is most manifest according to other places of him, that the Church in his time did not make Purgatory sire a tradition Apostolical, or article of faith: but of late, the Pseudosinode, and Schismatical Council under Eugenius the fourth gathered against that of Basil, which had deposed Eugenius before, and substituted Felix) contrary to the ancient faith, of the Latin and Grecke Church determined Purgatotie pains for a point of faith. But of these imaginary, and fatuous flames else where perhaps more largely. The word of God, as it is expounded of the ancient Fathers, doth dispel, condemn, explode them, for if there 
z Epist. ad Rom. 8. & 2. add Corinth. 5. ad Thes. 1. cap. 4. Apoc. cap. 14.  be no damnation to those, who die in Christ jesus, believing in him with faith, working by charitier? and if all those who die in him, even from that moment of death rest from their labours? and that no sooner the earthly habitation is left off, but an heavenly habitation is put on? and those who believing Christ love Christ, desiring to be dissolved, and to be with him, are with him? and if generally the Apostle exhorteth and commandeth, that Christians should not be so much as contristated, for those who die in Christ? in jesus, and by jesus, by whom, and in whom they sleep; with many such like sayings: who, that is not either seduced by his education in popery, or else for his overcredulitie to their Priests misled, will believe, the imaginary flames of Purgatory? And here I constantly affirm, and the contrary cannot be showed (to wit) that all those Fathers who allowed prayer for the dead, were more or less to be touched with some one of these errors, either that the states of the faithful departed, could not be certain until the day of judgement, and that they were to be kept in certain receptacles till that time, and that none of the departed were to see God's face, until the day of judgement: 
a Austen, writeth doubt fully here of in his Enchirid, cap. 109. where he affirmeth that sacrifice is offered for the dead, either that they may have full remission, or else that their damnation may be more tolerable. He teacheth the like, lib. 1. de orig. enime. cap 9 & 10. & lib. de cura pro mortui● cap. 1. Azor. lib. institut. 10. cap. 22. affirmeth that it was the doctrine of certain ancient that their Mass did profit and ease the souls damned in hell.  or else that the very souls of the damned in hell might be holden by prayers, as john 
b Damascen, erat. de mortuis. ciacon. Aquinas alis.  Damascene approvingly, relating the history of Trajanes soul dolivered by Saint Gregory seemeth to hold: and all those who account the history of Falconillas' delivery, by the prayers of Tecla to be authentical, seem to affirm. And as for the history of Traian's delivery by Saint Gregory's prayers, although it be impugned by some later authors, yet the history is to be seen painted, in Saint Gregory's Monastery at Rome, the which also, the great Ignatian Salmeron acknowledgeth: by which it is most manifest that the opinion, teaching that damned souls in Hell might be helped or eased by the prayers of some living, seemed not so extravagant and improbable in the Roman Church, when time was: by all which, and much 
* Cyprian seemeth to show how the commemorative sacrifice was offered for martyrs in commemoration of them. Cyprian epist. 62. lib. 3. & lib. 4. epist. 5. in like sort Ciril. speaketh in Cateches.  more, that might be said to the same purpose, the courteous Reader may observe how one error breedeth another, to wit, uncertainty of estate of the souls departed, until the day of judgement, prayers for them; prayers for them, Purgatory fire; Purgatory fire, requiem Masses, and Purgatory sacrifices for them, and their fabulous Indulgences with such like errors.  
There be many other things which I might justly tax in the Canon of their Mass, as repugnant to all antiquity, and consequently not Apostolical: the dreadful elevation of the Sacrament (not only to be reverenced, as a Sacrament of God) but to be adored and invocated as the divine Majesty itself, their carrying up and down, the said Sacrament in their processions. But as execrable, rather than as inexcusable, I do abominate that Papal custom, and Novel fashion of theirs, by which, they set the Sacrament upon a white palfrey to be carried before their holinesses, whithersoever they shall make their progress, to show perhaps that they will be like the virginal Saints in heaven 
b Apoc. 14.  who follow the Lamb, wheresoe ver he goeth. O merciful Saviour of mankind, (
c Psal 118.  tempus faciendi, dissipaverunt legem tuam,) It is high time to do, they have dissipated thy law: in steed of thy divine Majesty, they have set up a God, dwelling in their tabernacles in their towers, and call the same, their God, the God of fortitude, the God of strength, and instead of that thy only sacrifice of the Cross (daily honoured, invocated commemorated, by thy faithful Servants) the chimerical and imaginary real, carnal, sacrifice of yourself, in bread and wine upon their idolatrous Altars. Open their eyes, thou who art the only Sacrifice, oblation, redemption, and deliverance of all mankind, by that oblation which thou didst once make for us all upon the Cross, look down and consider how they abuse thy holy rite, and institution which thy Majesty appointed, and all thy ancient Church received according as thy 
d Math. 28. Mark. 14. Luke. 22. 6. Paul, 1, ad corinth. 11.  Evangelists and Apostle delivered unto them, that all thy faithful, should receive the Sacrament, whole and entire in both kinds, yet now 
c Conc. Trident. sess. 21.  comes the Tridentine Fathers, and they do not only decree, one kind to be enough, but they also accurse, and execrate (they curse, and thou wilt bless) all those, who shall observe and teach as necessary thy institution, and shall practise according as all the Prime, and ancient Churches did: and this their treachery, they will excuse, by protesting (take a Helen without an excuse, so the Tridentine is named by Espencaus in his Commentary upon Titus) that the ancient Church never used the Sacrament under both kinds, out of opinion of necessity: as though your holy institution, your commandment delivered, and inculcated by the Apostles and Evangelists did not bind under necessity: But they will thus at their pleasures only like the 
f 2. Thess. 2.  Outlaw or lawless man (by whom they were authorized for this) described by your Apostle in his Epistle to the Thessalonians, change your law and dissipate the eternal league of the new and eternal testament.  
It will here be expected perhaps, that I deliver my sense, and Catholic belief touching this most venerable Sacrament: It is truly the same with that of the ancient Fathers of the Church, in whose words I will by and by express my faith, the which I see also most clearly agreeing with the reformed liturgy of the English Church: and the articles concluded and agreed upon by public consent, in the convocations of the English Church: which liturgy and Articles, when I lately most seriously perused, & considered, I saw a vehement propension & resolution in the authors of them, with all reverence to embrace what was most agreeing to the word of God, & to that which the ancient Primitive Church taught & delivered: the which had I never read, I could never so have thought of them: the english church & liturgy thereof both, are in such vile obloquys with the Pontificians. But I now perceive that the adversaries 
g Isai. 28.  (posuerunt spem fuam mendacium) they have made not one , but infinite lies and calumniations against the Church of England, their hope: for in their schools and Seminaries they commonly make their adversaries speak what they list, and so to impugn and confute them, and teach their young soldiers of Sanders his holy quarrel to do the like. But to return to my purpose, my Catholic faith concerning this dreadful Sacrament, I will deliver in the words of some of the ancient and Catholic Fathers. Saint Austen expounding that 
h job. 6.  sentence and commandment of our Saviour, (nisi mandus averitis, etc.) unless you shall eat the flesh of the Son of man, and drink his blood, you shall not have life in you, 
i August. lib. 3. de doctr. Christ. cap. 16.  saith thus: he seemeth to command a crime, and a wickedness, it is a figure therefore, commanding us to communicate with our Lord's passion, and that we profitably and sweetly lay up in our memory, that his flesh was wounded and crucified for us. The same he confirmeth in his 
k Tractat. 27. in John.  Treatise upon S. john, where he greatly taxeth the ignorance, and mistaking of the Capharnaites, who thought, that Christ intended to give them such flesh to eat as themselves were, that is, true flesh, whereas (saith Saint Austen) Christ in those words, covered a grace. And in another place upon the 
l Psal. 98.  Psalms, thus he writeth most perspicuously, (Spiritualiter intelligite, etc.) understand that which I have spoken, spiritually, not this body which you see, you shall eat, neither shall you drink that blood which they, who shall crucisie me, will shed: I have commended unto you, a certain Sacrament which being spiritually understood, will quicken you. And how this Divine mystery being a Sacrament, taketh the name of the thing, whereof it is a Sacrament, hear him clearly declaring the same to 
m Epist. 23. ad Bonif.  Bonifacius an Earl in Africa. Sacraments (saith he) have a certain resemblance of the things whereof they are Sacraments 
* See Theodoret for this purpose in dialog. impatib.  and for that resemblance they take the names, commonly of the things themselves: and therefore, as the Sacrament of Christ's body, is after a sort Christ's body, and the Sacrament of Christ blood, his blood, so the Sacrament of faith (to wit) Baptism is faith, thus he, like is the authority related in their 
n De consecrat. dist. 2. cap. hoc est quod.  Canon Law, (Sicut ergo celestis, etc.) Therefore even as the heavenly bread which is the flesh of Christ, after this manner, is called the body, whereas it is truly a Sacrament of the body of Christ, that, which visible, palpable, mortal, was put on the Cross, and the very immolation which is done by the hands of the Priest, is called the passion of Christ, the death of Christ, and the crucifying of Christ, not in truth of the thing, but in a signifying mystery, so the Sacrament of faith, which is Baptism, is understood faith. Again: 
f Contra adimant cap. 13.  Saint Austen, (non dubit avit, etc.) Our Lord doubted not, to say, this is my body, when he gave a sign of his body, and therefore, upon Saint 
c Tract. 59 in john.  john, although he acknowledged judas to have received (buccellam dominicam,) the Lord's morsel, yet he received not, (saith he) bread the Lord, but the bread of the Lord: of which words, what other meaning can there be? But that bread of the Lord is only the outward Sacrament, which judas received: but bread the Lord, is the same Sacrament received by the religious and faithful, who withal believeth, thinketh, loveth, and hopeth in and upon Christ crucified as his Saviour, and so in soul by faith and love eateth him, and receiveth bread the Lord: according to that of the same 
u August. tract. 25. in joh.  Father, believe, and thou hast eaten: and that of Saint 
x Bernard. serm 3. in Psal qui habitat.  Bernard, when they heard him, say unless you eat the flesh of the Son of man and drink his blood, they said, that this is an hard speech, and departed from him, and what is to eat his flesh, and drink his blood, but to communicate with his passion, and to imitate that conversation, which he held?  
To these Fathers, for this purpose, I adjoin Saint 
y Ephrem. in Harding against the challenge of D. lewel.  Ephrem, thus confessing, Inspice diligenter etc. Behold diligently, how taking bread into his hands, he blesseth and breaketh it, in a figure of his immaculate body, and in a figure of his precious blood, he blesseth and giveth the Cup to his disciples: thus he. 
z Lib. 4. contra Marcio. cap 40.  Tertullian, when he was a sound Christian Catholic, thus pronounced: jesus Christ, when he took bread and distributed it to his disciples, made it his body, saying this is my body, that is to say, the figure of my body. And a gain in another 
a Lib. 3 cap. 19 contra Mar.  place he speaketh thus, to Martion: God in your Gospel called bread his body; that by the same thou mayst understand, that to bread he hath given to be a figure of his body, but a figure it should not be, if it were not a body of truth: thus he.  
I will adjoin two places out of Eusebius, who lived then, when the Pastors of the Church were most vigilant against all errors and heresies: and therefore they would not have suffered this doctrine in Eusebius, touching the Sacrament, if it had not been agreeing to the Catholic faith of that time. Christ having offered, 
b Eusebius de demonst. evang. lib. 1. cap. 10.  saith he, himself for a sovereign sacrifice to his Father, ordained that we should offer a remembrance thereof unto God, in steed of a Sacrifice: which remembrance we celebrate by the signs or symbols of his body, and blood upon his Table; and pleasing God well, we offer a Sacrifice without blood, and reasonable, and acceptable unto him: thus he. In which authority of Eusebius I note that the Greek word (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) is to be translated without blood, to wit, a Sacrifice without blood, though not without the signs of blood; and the same Greek word therefore in our English tongue is to be translated without blood, not unbloody, for that word doth not sufficiently express the signification of the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Secondly this Father constantly 
c Lib. 8. the demonstrat. Euanli●a demonst. 1.  teacheth thus: jesus delivered to his disciples the signs (or symbols) of his divine dispensation; commanding them, (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) to do or celebrate the Image of his true body, for since he hath no more received the Sacrifices of blood and divers creatures, ordained by Moses; he hath appointed, to be served, with bread, for a figure of his body, thus he. 
d Ambr. de sacram. lib. 4. ca 4. S. Ambrose did not believe Transubstantiation, because many more wondrous actions should concur to Transubstantiation than were in Creation, and his argument is from a greater wonder to show a less, a ma●ori ad minus as it is said  Saint Ambrose, thus. If there be, so great strength, in the word of our Lord jesus, that all things began to be, when they were not how much more shall it be of force, that the (elements) should be the same, they were before, and yet be changed into another thing? S. Ireneus is often cited by the Adversary for a propitiatory sacrifice and transubstantiation, but it is not possible for any one to write more effectually to overthrow their imagined propitiatory sacrifice & transubstantiation than he doth, and I desire the Christian Reader, with patience, and with an unpartial eye, to read what I shall, somewhat more largely, deduce out of his express doctrine, in two of his 
e Irenaus lib. 4. cap. 32. et 34.  chapters, of his fourth book against heresies.  
For first, he not so much as once mentioneth either propitiatory sacrifice, or transubstantiation, but rather he expressly compareth the same sacrifice of bread and wine with the sacrifices of the old testament, and maketh that the same is no more needful to God than those were. He also most significantly avoucheth that it is a sacrifice of the things which are from us; and having made a general asseveration, that sacrifices do not sanctify the man, but that the pure conscience wherewith the Sacrifice is offered, doth sanctify the Sacrifice: he presently addeth thus, that therefore, the gift of the Church, is called a pure sacrifice, because the Church with simplicity offereth, it (would he have spoken thus, if Christ the Author of all sanctity, had been really present?) further observe, those words of him.  
This oblation, the Church, only offereth, pure to the maker, offering to him, with thanksgiving, of his Creature: and in the two and thirtieth chapter, he calleth the oblation, (primitias, ex suis creaturis) the Primicies of his own creatures, and there he further addeth, that God, who giveth us his gifts, for nourishments; the Church offereth the first fruits, of those gifts; which, (saith he) is the very oblation of the new Testament which the Church received from the Apostles: and of these gifts, in the five and thirty Chapter, he saith, (terrena quidem, etc. the earthly things, which are disposed for us, it behoveth to be types of those things, which are celestial, yet made of the same God; and disputing against such Heretics, who offered of the same creatures, of bread and wine, with the Church to God, the Father of Christ, and yet denied God the Father of Christ to be the 
Courteous Reader observe all this discourse clearly and truly gathered out of that Ancient Father, or for proof hereof vouchsafe to read him and for the same purpose, see S. Chrisostome and Theodoret in Epist ad Haebr.  maker of them, but another God, he twiteth them thus: that they make God who is the Father of Christ as it were needy, and to be desirous to be served and honoured with the Creatures of another God (would he have spoken thus, if Christ himself really offered had been the sacrifice)? And in his 32, and 34. having clearly showed, that God, rather requireth innocency, and integrity of conscience, than sacrifice, yet in respect of gratitude (saith he) not as though God had need thereof, sacrifice must be offered unto him: and then addeth these words, speaking of the Church, offer oportet igitur, etc. It behoveth therefore to offer to God, the first fruits of his creatures; even as Moses speaketh, thou shalt not appear empty handed, before the sight of the Lord thy God, that in those things in which man hath been grateful to God; in the same things, being so deputed, he may receive that honour which is from him; and it is not the kind of oblatious which is refused; oblations were there, and oblations be here; sacrifices in the people; (to wit the old Testament) and sacrifices in the Church, but the special manner, is only changed; because it is now offered, not from servants, but from such as are free. Thus he; and also expressy, in the first lines of this Chapter, he saith that therefore, the Church offereth a pure sacrifice, not as though God had need of it, but because, he that offereth the gift, is honoured in the gift, that is offered, if it be accepted of. Would he have spoken thus, if he had believed, that Christ himself were really present, and really offered by the Priest's hand? nay expressly, he addeth, that the Church offereth by Christ, and by the (Word) Christ, a pure oblation. By all these and many such like observations in that learned and holy father, it is evident what manner of oblation he thought the Church had received; to wit of God's creatures, of bread and wine. But the adversary, notwithstanding all these evidences, insisteth upon these words of him: Christ taking that, which of a creature is bread, said, this is my body, and the Chalice, which is of that creature, which is according to us; confessing it, to be his blood: these be the words, upon which they insist: which may seem to make some what for the Lutherans Consubstantiation, but nothing at all, for the transubstantiaters. Tell me O Christian, did Christ in verity, make the creatures of bread and wine, which are according to us, to be his body, and blood? that implieth contradiction, and is of those things which cannot be done; (as the Pontificians themselves will confess) but tell me O Christian? did not Christ, when he said, bread was his body, and wine was his blood? did he not institute a Sacrament? it is clear. Who will not therefore thus infer? that bread must be his body, and wine, must be his blood, in that manner, in which Sacraments, are called, and said, to be the very things, whereof, they are Sacraments, to wit, Sacramentally, in signification, operation, efficacy. Saint Irenaeus meaneth (as it is most clear) that natural bread, and natural wine (which are the things offered, as he most often, and significantly affirmeth) Christ, confessed to be his body, and his blood; the which because they can not be truly, and really, without implying of contradiction, or without destruction of the creatures; (which he most clearly denieth, and is most evidently, against all, the whole discourse of that Father,) they must be therefore the body, and blood of Christ, sacramentally, according to the doctrine of Saint Austin, in 
E●pist. 23.  his Epistle to Boniface: and according as Baptism, wherewith we are regenerate, is called water and the holy Ghost; not as though the substance of the Holy Ghost were a substantial part of the sacrament. And whereas the same Father expressly delivereth thus: (Quemadmodum enim, qui est etc.) for even as the bread which is from the earth receiving the invocation of God, is now no more common bread, but the Eucharist, consisting of two things, earthly and heavenly: so our bodies, receiving the Eucharist, are not now corruptible, having hope of resurrection. It is here manifest, that he will have the Sacrament and Sacrifice of the Church, to consist of two things, one earthly, the other heavenly, that is of bread▪ which is earthly, and of the earth: and the heavenly which is heavenly, because sitting in Christ, at the right hand of God his Father, and so according to the nature of Sacraments, it is easily conceived how this Sacrament may consist of two things, one earthly the element, and the other heavenly the thing of the Sacrament: (like as Baptism consisteth of 
g john. 3.  water, and the holy ghost) one signifying, the other signified; one present, the other absent; one visible, the other invisible; one corporal; the other spiritual; one touching the body, the other working in the soul: but it is against the nature of Sacraments, to have them truly, and really, to consist both of the things signified and signifying as together: by an essential and real conjunction of presence; as is manifest in all other Sacraments with them: but especially in baptism, in which a moral and virtual union only, not a real conjunction, and 
* Although the substance of the holy Ghost by his infinity and immensity be present in all things even in the water of baptism: notwithstanding Formally, and in respect of this presence he worketh not in the Sacraments.  presence of the holy Ghost in substance with water, and in water is necessary. Moreover this holy Father affirmeth, that like as the bread of the Eucharist, is not common bread, ●●ter invocation of God, so our bodies, receiving the Eucharist are not corruptible, having hope of the resurrection: consider courteous Reader how our bodies are by this Father's saying incorruptible, to wit by hope of Resurrection, not because they are by substance, or any intrinsical quality in them, made incorruptible, but only for the relation, and the respect, to incorruption, which they shall put on, at the general resurrection; even so, the bread and the wine, are still earthly, & after consecration, they lose not their natures: as 
h Dialog● Impatib.  Theodoretus saith: but, in respect of the sacramental conjunction, respect, and relation which they have to Christ's body, and his blood, they are said with the same body and blood to make the Eucharist: and so the Eucharist, to consist only of two things, one Earthly, and the other Heavenly, as this Father delivereth: and this is that which 
i Cyprian de unctione Crismat. If this book be his, the Adversaries use it.  Saint Cyprian saith, (speaking how bread and wine are the body and blood of Christ) different kinds (saith he) and names induced to one essence, and the signs signifying, and the things signified, called by the same names. And saint Ambrose thus; 
k Amb. lib. 6. ca 1. de Sacram.  therefore for a similitude, thou receivest the sacrament, but obteinest the grace, and virtue of the true nature.  
I will yet, with thy patience, (courteous Reader) add one sentence, of an African Father, in his book de fide ad Petrum, which book, many assign to Saint Augustine, but the Author is 
l Fulgent. de fide ad Petrum. c. 19  Fulgentius, an Ancient Father and Saint, (firmissime tene etc.) hold most firmly, neither in any sort doubt of this, that the only begotten Son of God, taking our flesh upon him, did offer himself, as a sweet smelling Sacrifice to GOD; to whom, and the Father, and the Holy Ghost, the Prophets, the patriarchs, and Priests, in the old Law, Sacrificed bruit Beasts, and to whom in the new Testament, now, with the Father and the Holy Ghost, the Holy Catholic Church, throughout the universal World doth not cease, in Faith, and Charity, to offer the true Sacrifice of Bread and Wine: in those carnal Sacrifices, there was a figuration of the flesh of Christ, which he should offer, and of the blood which he should shed, for the remission of our sins: in this sacrifice, there is a thanksgiving and a remembrance, of the flesh, which he hath offered, and of the blood which he hath shed for us: thus he, describing the faith of the Apostolic Church in his time, and of the Reformed English Church now.  
Weighing all these authorities with infinite like, which may be brought out of all Antiquity, I have greatly marveled how Transubstantiation hath crept so far into the Church, as to have the same defined in so great a Council, as that of Laterane was: doubtless, it is to be imputed to some hiperbolicall speeches, of certain Fathers; and to that disposition of all sorts of people, who (like as the 
m Exod. 32.  jews in the wilderness,) desire some visible God to go before them, whom they might adore as present, and invocate, and offer sacrifice unto him: but doubtless most of all, it is to be attributed to the pride of the Roman Bishops, in whose Sees the mystery of iniquity hath been ever working more or less, within some small space after the Apostles times, that thereby the Prophecy of two Apostles 
n 2. Thes. 2. et Apocal. 17.  S. Paul, and S. john, might take place: and Rome with her spiritual whor● domes might apostatate from Christ, and fornicate with the Kings and Nations of the world: and that of Christ be fulfilled, that when the Son of man cometh, he should hardly find faith upon earth. It cannot be doubted, but that there have been always some, still succeeding the Ancient Fathers; such as Bertram, Berengarius, Scotus, Wallafrid, Alfrike Archbishop of York in his Epistle to Wolstane, who more or less, have written against Transubstantiation: the books of whom, as well as of divers others, we may think have been suppressed, as well as that many others for the supporting, of Transubstantiation, and of many other Popish Positions, have been devised, by some Popish Monks, of the Roman Church, before the Art of printing was used in Europe, or the West. I have lately perused, the painful, and commendable labours, of one Master james in a certain book of his, in which out of the works of the Pontificians themselves, he hath showed, a 187. Treatises, to have been counterfeited, and set forth in the names of Ancient fathers: & out of my small reading I am assured, he might have added many more which may be proved alike counterfeit, out of the confessions of the Papists themselves; whereof when I spoke unto him, he told me, that there was above 300, or 400. more treatises, which with like probable reasons, will be hereafter showed to be supposititions: One thing, I have specially noted, that the most pregnant authorities, which are commonly brought by the Pontificians, for confirmation of their errors, are, for the most part, taken out of the supposititious & counterfeit works of the Fathers. Heer, in this place upon this occasion of their counterfeiting fathers, I will tell you, of a certain devised Miracle (devised for their transubstantiation) which was carried up and down this Kingdom, by some Ignatianed Priests, some two years since. A certain Church, (saith the relation) with all that was within it, with the very Tabernacle, and tower itself of the sacrament was consumed with fire, (the Sacrament only, remaining untouched, and hanging in the air, until, that an Altar, being by order of the Bishop of the place erected, & a Priest appointed, to say mass under it, the same Sacrament of itself, descended down, upon the Altar:) (but mark, what is delivered also, in the same relation) & forsooth also at time of the elevation, when the priest, that said Mass, elevated that host than God (which he had 
* My master valques in Rome taught, (& it is the opinion of divers Spanish Divines) that Christ is truly and really produced by as many new and several substantial act on's productions, & make as there be consecrated Hosts in the world: otherwise said he (and that most truly) transubstantiation cannot be defended.  made and consecrated) the miraculous host, hide itself, and could not be seen, till after elevation; when it showed itself again as before, hanging in the air: this, is the substance, of that miraculous narration, if I do not misremember, but, for the name, either of the city, where the miracle was wrough, or of the name of the city of the Archbishop, who was sent unto, upon the appearing of the miracle, I do not remember; neither could I, when I read the narration, twice or thrice seriously over, think in what country those cities should stand; neither could any of the three Ignatianed Priests, who were in the house, conjecture where the Cities should stand: And the names of the Cities, were so obscure, that (I protest) I could hardly carry them out of the Chamber, where I read the narration. I was some year since at my going over into Flanders very inquisitive, of this miracle (because, as the Priests said, the miracle came from out of Flanders, or France, from some of the Ignatians there) but I 
If any one shall say, Christ is in penitrals (in Pixes) or if any one say lo he ere is Christ (at Brussels) lo there is Christ (at Louvain) do not believe them saith Christ, for many falls Christ's shall arise. Mat. 24. Mar. 13.  could not by any means possibly hear, any the least news thereof; by which I esteemed it as a mere tale (like those of Brussels, & Louvain) as I indeed suspected also so much, when I read it, though the three Ignatianed priests could not endure to hear any doubt to be made thereof, because both they, and their great Family, in which they were resident did believe it. Vouchsafe O Saviour, to open their eyes, that they may understand, how thy infinite love did appoint and ordain, at thy last supper, a venerable sacrament, and a most holy commemorative Sacrifice, as all antiquity & the true Catholic Church, hath ever taught: but not 
* The superstitions Mexicans were accustomed the eve of their God Vitzilpuitzli to make a massy image of wheat, honey & the herb blit mixed together like the wooden image of their God in the Temple: the women also made certain bones, and pieces of paste, the which with their Massy image after divers invocations and prayers of their Priests over and upon them, having first carried them up and down in procession they did eat with dreadful and horrible reverence; believing the same to be the very flesh and bones of their God Vitzilpuitzli. Botero: Relationi universali. part. 4. lib. 2. fine.  acomestible God, not a Visible God, not a Sensible God, not a tractable God, proposed as thy divine majesty itself to be adored, invocated: who wet to ascend up to heaven, & not to be found here, or there in the desert, or in the secrets of houses, upon earth (as at Brussels, Lovane, etc. (untilthy glorious appearing, in all majesty, with millions of all Angels: and if your humanity, and Majesty, bad intended to have remained lying in the Sacrament, where you should need bearing up: & lying in the sacrament, (not able to go itself) should need security, as locking up under lock & key: need adorning with gold silver, and precious stones, to trim you up, thereby to procure devotion: 
* Math. 26. Mar. 14.  how could you have said, to your Apostles, and in them to us: the poor, you shall have always with you: but me you shall not have always with you? Good jesus, if you were truly, really, and transubstantially, to remain in the Sacrament, how should you not be always with us? yea, and in more need of our help, of oil, and lights to burn before you, of lock and key to defend you, of Tabernacles made of gold and silver to bear you up, and to lodge you, etc. then the poorest lazare, that is, who more or less, can help himself?  
No, no, sweet jesus, you were not to remain in this sort under such sensible signs. A Sacrament, a divine Sacrament you instituted, and even as you told, 
o john. 3.  Nicodemus, and in him, all, that no man, unless he be borne again of water and of the holy Ghost, should enter into the kingdom of heaven, (not as though the substance of water should be regenerated in them, or transubstantiated into them, nor their souls be sanctified, with the substance and the essence of the holy Ghost; In whose divine person, there is nothing which is not an infinite substance, & an infinite essence) but that the regenerate should be washed with water outwardly, and their souls be inwardly sanctified with graces of the holy Ghost: so also in this your divine Sacrament, all the faithful, were with their mouth to eat corporally the elements of bread and wine, and their souls to be inwardly fed, and sanctified by the graces of your body and blood efficaciously working in them. And seeing the adversaries great Champion 
p Harding in his answer to jewels challenge. pag. 139.  Doctor Harding, commendeth and produceth to prove the Roman presence in the Sacrament, the similitude, wherewith Martin 
q Bucer in comment. in 16. Math.  Bucer used to express the manner of Christ's presence, and how his body worketh those graces in the souls of worthy receivers: I will (it being as fit as similitudes use to be) here use the same: (ut sol vere in uno loco coeli visibilis, circumscriptus, etc. Even as (saith he) the visible Sun is truly circumscribed in one place of heaven, and yet, as present in his beams, is truly and substantially exhibited throughout the world: So the Lord, although he be circumscribed in one place of the arcane and divine heaven, that is, of the glory of his Father: notwithstanding by his word and sacred symbols truly as whole God and Man; he 
* Observing this sentence out of Bucer, may not Parsons his calumniating spirit, be called in question, who reporteth that Martin Bucer should affirm to the Duke of Norfolk (who asked his opinion of the real presence) that if all the Evangelists had written were true, than Christ's body must needs be there: what presence he taught, you have here heard by himself confested, and by Harding approved: but Parsons bringeth his answer to the Duke, as though that worthy man had doubted of the truth of th' Evangelist, a manifest calumny as you here see: but Parsons is ful of such stuff.  is as present exhibited, in the sacred Supper, and for that really, substantially: which presence the mind doth not, less certainly acknowledge, believing these words, and symbols of the Lord, than the eyes see, and have the Sun presentially demonstrated and exhibited by the corporal light. This is a hidden thing, and of the new Testament; a thing of faith; therefore hither are not to be admitted cogitations of the presentation of a body, which is consisting after the manner of this passable and fluxible life; we must simply adhere unto the word of our Lord, and faith must yield supply to the defect of senses: thus far that learned man: and I wish the Reader to observe the simplicity of Doctor Harding, who produceth this place against Bishop lewel, as proving the Roman transubstantiation. It proveth indeed, that Christ in his graces is truly and exhibited to the worthy receivers of the Sacrament, which the Church of England in her I●yturgie, and articles of the convocation, constantly with all the ancient Church Catholic delinereth. O how happy had it been for Christendom, if learned men leaving off too deeply, to search into this dread. full mystery, had with a Christian simplicity, applied themselves only to the devout and frequent use of the same, and not so peremptorily to have defined Christ, really & corporally to be present, either by impanation, as Rupertus Abbot, or consubstantiation, as the Lutherans, or transubstantiation, (which is most improbable: and against the very light of all antiquity) as Pope Innocent and his I ateranists: but such is the pride of the Roman Bishops, all their Doctrines forsooth must be uncontrollable all their uses unreprehensible, all their sentences unappellable: but if they would have vouchsafed to have squared their faith to the ancient Church, they would have persuaded and inculcated the reverent and devout often receiving of it, as of a divine Sacrament: but as for the manner of Christ's presence, (seeing his Majesty hath not more expressly delivered it, then as in a Sacrament) they would have been reverently silent. But the 
r Apocalip. 17.  Cup of abominations, was to come from Rome; for which one day, she will be consumed and destroyed, even by those Kings and Kingdoms who have been drunk with the Cup of her fornications and abominations.   

The seventh Motive.  
ANother Motive with me, and very forcible, 
The seventh Motive.  is their intolerable, or rather execrable abuse in their vain indulgences, the which being void of all foundation in holy Scripture, are nothing at all, to be grounded 
s See cajetan. lib de Indulgent cap. 1. Roffensis consutat. assert. Lutheri Act. 18. Alphons. adversus herese. verb indulgentia.  upon any Apostolical tradition, or authority of ancient Fathers. Those pardons lay as hidden, & little regarded until that profane Pope Boniface the eight, (of whom his predecessor Celestine, reputed by the Romanists for a Saint prophesied, that as he had entered like a Fox, so he should live like a Lion, and die like a Dog, as accordingly it fell out) did by his impious, and superstitious Bulls give pardons, to the visitors of Rome in the years of jubilees, 
t Platina in vita Bonifa.  appointing the same, to be kept every hundredth year, (although they are now ordained to be kept every five and twenty, by Sixtus the fourth, as a little before they were kept every fifty year, by the ordinance of Clement the sixth,) and in the same his Bulls did cast abroad the dregs of the filthy Cup of his abominations: I call them dregs of the Cup, because being so injurious to the death and passion of Christ, so perniciously overthrowing all discipline, and as a canker destroying good life, that I can hardly think of a name, vile enough for them. dregs they are, therefore, because partly founded upon the imperfect and impure defects of sinful men, of whom there was never yet found one without many sins, or so perfect that he could 
u Psal. 48.  make redemption for himself, much less for his brother. Dregs, because this treasure, upon which papal Pardons, are grounded, is blasphemously compounded, jointly of the infinite merits of Christ and his Saints: they seem to acknowledge Christ's merits, to be inexhaustible and infinite, and yet they will needs have compartners with him, as Saint Laurence, Saint Paul, etc. in the founding of this Pontifician treasury: Dregs and most vain dregs, because this treasury is founded upon the actions and merits of Saints, not as they were meritorious, for so say they, they are rewarded in their own persons, but as they were satisfactorious forsooth: (as though an action, in that it is painful, may not be, and is not also meritorious according to their own principles,) and therefore, because there were some Saints, who had more satisfactions than their sins required, (as though every sin, though in Saints, had not an infinite malice, according to their own principles, and every action, in that it is satisfactorious according to their own principles also, had not a finite, and a limited virtue) these their satisfactions remaining in the Pope's Vatican treasury, he may dispense thereof, to whom he shall think meet. What need then of the pecuniary tax of the Apostolical Chancery, or penitentiary, if there be such a treasury? yes, that is to fill the purse, but not to enrich the spiritual treasury of merits of Saints: and rather to buy some of them which are inexhaustible. I demanded not long since of the 
x M. G. B.  Archpriest that was, upon what authority of Scripture, the Pontifician treasury of Indulgences was founded: considering seriously, he produced that of 
y Ad Colless. 1.  Saint Paul, (adimpleo ea quae desunt, etc. I fulfil those things which are wanting of the passion of Christ, for his body, which is the Church. I replied that according to the exposition of ancient Fathers S. Paul was said to fulfil what was wanting of the passions of Christ, because Christ was to suffer in his members until his Gospel was peaceably planted: and therefore the 
z Act. 9  passions of Christ's Saints were called the passions of Christ, and I added that it was mere blasphemy to say, that Saint Paul added any sufficiency to the passions of Christ, as though they were not sufficient in themselves: this and some like replies, he took so hamously (for he is exceeding troubled, if you seem to call in question any other Popish error, then that which is contained in the Pope's 
a Brevia. Paul. 5. contra iuramcatum fidolitatis.  briefs against the oath of allegiance) that since that time I never had any conference at all with him, and whosoever shall confer with him shall find little profit thereby, for he is a man who can endure no replying. A just Pythagoras, ipse dixit. Again dregs; because whereas the Popes protend by them to deliver (à pena & culpa) from sin & pain, they deceive the simple, for they themselves teach, that pardons do deliver only from pain or punishment, but they must forsooth needs here also equivocate, and that in their holy Bulls, to make their merchandise more sailable: and yet perhaps the ancient 
b Bonif. apud Platin. in vita.  devisers of Pardons & most expressly Boniface the 8 did hold that they did deliver from sin also, for their most express words be (à pena & culpa) from pain or punishment & sin; but now they are refined forsooth, & they do deliver only from any pains, whether already enjoined, or to be enjoined, or to be suffered in fiery Purgatory, but not from sins.  
dregs, for where as they all generally teach, that as they are like in efficacy and virtue as they are in sound, so they do give plenaries, and most full plenaries of Pardons, 
c Indulgent. concess ad in stant. collegij. Anglica.  for very trifles and toys; and I could not but think myself to trifle the time, if I should stand to set down any of their particulars herein, especially of those most large vain pardons, which the late Empress, mother to this Emperor, obtained for herself and all others, unto whom she should vouchsafe to bestow for a favour one of her silly grains of glass or horn: I myself had some forty of them by that Empresses own hands delivered unto me as a special jewel. One thing I note in one of their Pardons obtained by the English College, that whosoever will obtain the same, 
d 13. Pardon.  must say the Litanies before God, or some Image; they well make a distinction betwixt God and the Image, for as Lactantius long ago said, where an Image is set up to be worshipped, God cannot be there.  
dregs, and most vain dregs, because these pardons, are tied to little grains of glass or horn, etc. so that if a man call upon the name of jesus devoutly at the hour of death, he shall have a plenary, (provided he have an English grain) I call it not a dreg to say, that whosoever calleth upon the name of jesus, at the hour of death, beleleeving in him as in his redeemer, by that saith which worketh with, and in charity, that he shall thereby have remission of all his sins in Christ, and consequently of all pains; for (exempto reatu, eximitur & pena) the guilt of sin being taken away, the punishment is taken away also: as ancient 
e Tertul. de baptismo. cap. 5.  Tertullian pronounceth. But I call it a vile dreg to say that such a one shall have remission of all pain, provided he have a grain (a very character of the beast) as though Christ's passion were to work by grains. The Pope's trea fury indeed may, but not Christ's passion, which worketh no otherwise then by faith and love, in his word, and his holy Sacraments by him expressly instituted, & not by man devised. I noted not long since, how Ignatius the Parent of the Novel society, (unworthily called of jesus) is painted upon his deathbed, breathing out the name of jesus, but to assure us all, that he escaped Purgatory, it is expressed in the same pictures, drawn according to his life written by 
f Ribad. in vita Ignat. and his pictures according to the same.  Ribadinera an● Ignatian, that he died not, without a plenary indulgence: belike he, who is already beatified by Paul the fifth's authority, and shall doubtless ere it be long, be sainted, when the Ignatians shall have provided money enough for the Charges of canonisation, had not satisfaction enough for himself when he died, and therefore had part of the Roman treasure given him: but when he is sainted, he will have such store of merit and satisfaction (having gotten it in heaven belike) that there is no doubt, but he will greatly add, to the treasures of the Church: and this addition had been made long before this, if divers thousands of Masses offered for his canonisation to a certain Pope's Nephew, could have procured 
It is a complaint which I and divers others have often heard from the Ignatians, perhaps the purse for good uses posted up and down, is intended for these charges.  the same. But* want of money is the cause why he is not, yet sainted, as many of themselves have complained: and I suspect, that the time of his sainting doth approach, because now the Ignatians begin every where, to broach abroad those commentitious wonders, the which less than some two decades of years ago, were scarce known or not to be heard of in Rome. But Saint Richard Holdcorne, and Saint Henry Garnet have already greatly increased this treasure, for they did great satisfaction, dying as glorious Martyrs: and how glorious and potent a martyr Saint Henry Garnet is you may gather, by the picture of the strawface, which they have procured to be drawn of him beyond Seas: in which his face is drawn, as if it had appeared in the straw most shining with a crown upon his head, (to show perhaps he is a king in heaven) with a star in the forehead (to associate him perhaps with the twelve stars of the 
g Apoc. 12.  apocalypse, signifying either the twelve patriarchs or the twelve Apos●es) with a Cherub also, (to show perhaps that he is assumpted, to the second choir of Angels, of the intelligent Cherubin's,) but they should rather have exalted him to the Seraphins, for surely he had more good will for the Pope's cause, than he had learning to defend the Pope's Monarchy, as it was evident at his trial when he gave not satisfaction as was expected. For my part I greatly lament the man's case, knowing that he was otherwise of a civil conversation, although not deserving the applause which is now given him, his conversation being very ordinary, & himself much given to drink hot Sacks, (of which also he took very plentifully the day before his death, as very honourable persons do testify) a liquor not fit for such as live with ease (studying little, and praying little) and have saturity of bread, and converse much amongst women: but he is with his judge, & hath received accordingly as he was found going hence either good or bad, and if his repentance were sincere, doubtless he hath found mercy.  
Again dregs, because this their Papal 
h Antonine a Saint with them holdeth that the Pope by his absolute power can deliver all souls out of Purgatory. Anton. 3. titulo. 22. cap. 5.  Monarchy of the Pope over the souls in Purgatory, is not to deliver them there out by way of impetration or intercession only, but by way of suffrage, & just exchange by paying pain for pain, debt with debt, the pain of souls, with the pain of Christ, and his Saints; and yet I call these dregs, because as it seemeth few Pontificians, do believe them, to be of like force, as they sound: for the most of them, after they have procured trentals of Masses upon trentals for their departed friends souls, yet still they remain in doubt of their friends states, and do procure new Masses upon Masses. Doubtless it were good his holiness would determine what number of Masses is sufficient (b'ing accompanied with his powerful grains) to deliver a soul out of Purgatory, as well as he determineth, what number & manner of miracles are sufficient, for the enrolling one into his Calendar of Saints, for otherwise the judicial & discreet Pontifician will easily grow to suspect, that neither Mass nor grain are of so great validity, and valour, as is pretended, if after so many of them celebrated for one soul, yet still more are required. Surely Robert Parsons who died not long ago in Rome, had one of these grains & plenaries for you shall seldom hear any Ignatian (according to their fashion for others) pray for the rest of his soul: perhaps they repute him a Saint as some seemed to do in Rome, who got some of his hair, to keep it for a relic, (therein some what more wise than a certain person within this City, of no very good name, who washing (the night before his death) Roberts the Monk's feet lately executed at Tyburn, pared off, some of one of his nails, to keep the same for a great relic) but Robert Parsons, as his life and conversation, was but ordinary, not passing virtuous in any respect, as all indifferent persons will say who have conversed with him, so his end was but ordinary, in respect of Sanctity, and in some respect not like a Saint, because as I have been credibly informed, by those that were there at his death, he talked idly, and raved some whole days before his end, (a thing though very ordinary with such as die of burning fevers as it is reported he did) yet not usually in Saints: and it is thought, that his sickness, first grew upon him, for that there was a question made, about the having his books examined in the inquisition, & it had so been, if their great Cardinal Bellarmine, with Aquaviua their General, had not stood for him, as is reported. But, to return to indulgences, it seemeth, that Popes themselves have little better esteem of them then dregs, who make such havoc of them. Great is that privilege of the Carmelites, who have obtained of some holy Pope or other, that no one of their order, shall abide longer in purgatory, then until the next saturday after their death. This their privilege was publicly defended in Paris, in the year of our Lord 1601. by james Rampont a Carmelite, under the moderation of their most wise and learned Master Bartholomew Girart a Navarricke as Mounsieur Pierre Moulin delivereth in his defence of his majesties 
Pierre du moulin en sa defence Article vingtuniesme.  most Christianlike and learned premonition to all Christian Princes. As liberal, if not more liberal, was Innocent the fourth, who granted to all such, as fought by his authority, and command, against Conradus, forgiveness of all their sins, not only for themselves, but for their friends also, as 
k Paris. in Henrico 3. add ann. 12●1.  Matthew of Paris recordeth: like was the great liberality of Pope 
l Epist. leodien. contra Paschalem  Paschall to the Earl of Flaunders, if he would upon his commandment, despoil and afflict the Church, and Clergy of Leedes, for joining in true obedience to their lawful Emperor Henry the fourth, with innumerable such like dregs, have Christian People and kingdoms, been bewitched, since the time of the devils rage and losing. Who can sufficiently deplore, the miseries of these times? Who will not cry out? O manners, O Times! and bewail these crooked and distorted souls of men; bewail such merchandising & traffic of souls, which is now grown so usual, that at Rome, there is a book printed, called the 
m Liber intitulatus Taxa cancellariae. seu penitentia. Apostolicae.  tax of the Apostolical penitentiary; in which book, there are taxes for dispensations, for absolutions of all sorts, and according to the greater or lesser difficulty, of the dispensation and absolution, greater or lesser is the mony-taxe; for money is all in all and all is vendible at Rome for money, God, Altars and all, as Baptista Mantuanus long ago deplored: yea & 
n Beru. de considerate. ad Eugen. lib. 4. cap. 2.  Saint Bernard, challengeth Eugenius Pope thus. Give me but one, in all that populous City of Rome, who gave consent to thy election, to be Pope, but either it was for present payment or for hope of pa●ment. If so o holy B●rnard, then hardly was Eugenius an Apostolical Pope: for if Simon, who would only have bought for money, power to give the holy ghost, lost all the lot and part he 
o Acts. Apo. c. 8.  had with Christ, as that Peter said, which could not deceive: then Eugenius, who really came into the Papacy, by Simony (as almost all others now do, as both Heaven & earth will witness) hath no lot, no part, (in sermone isto,) (saith 
p Ibidem.  Peter) in this speech, in this Faith and Church of Christ; and so Eugenius no Pope, and so neither his successors.  
There was lately in this City, a very unlearned Franciscan Friar, who had store of this treasure, out of the merits of his Parent Saint Francis▪ (for all men who knew his conversation, will swear, he had no superfluity of merits of his own, to bestow upon others, and yet he 
The worst Pontifician Priests commonly most ●ought after.  was daily more frequented, and visited, than the gravest in the prison where he was, (for so it is that many English pontificians, seek such ignorant, and intemperate Ghostly Fathers, as by experience, can have compassion of others infirmity, be it in any sin of etc. This brother forsooth, had the life of his holy Father, he had also certain girdles with certain knots upon them; the which, whosoever should wear, and devoutly say some certain prayers, upon every 
* Mark the Practices of this Pardonmonger:  one of those knots, he should for every one of them, have some great pardon by the merit of Saint Francis; and by the wearing of the girdle, he should come to Heaven, and should have so great a bléssing, never to diesodain death. These bald pardons when I read in a copy out of his own hands, with astonishment I admired thereat, and procured an Assistant in the house, to speak with him, and to persuade him, to desist from selling such merchandise any longer: but I profited nothing, for whensoever, his sheep came to him, (not unlike those, who in the field were wont to hear his Father S. Francis preach, when men neglected the same) he would still in steed of setting forth the infinite merits of Christ's death and passion, inculcate, unto them the Merits of Saint Francis, and of his miracles, & of the knots of his girdles, upon the which holding them in his left hand, he would with his right hand point out the attributes and perfections of them, not without the laughter of some of them that have beheld, & contemned the man's superstitious folly. That this is true, I appeal to the consciences, of such, who have often heard him, and who have also sent him better Angels, for his girdles, than any he could give them: God pardon him; and open his eyes, and convert him, to his mercy: if the man, did not perniciously, still labour to bewitch others, with such trumpery, and if he were not a most vehement enemy against the Oath of Allegiance (so vehement that to my face he hath judged me worthy to be burnt for my book of the Oath of Allegiance) I would not so much as have once glanced at his proceed; but if he hold himself discontented, and if the glory of God require it, there is much more behind, and he shall, if he desire it, drink the dregs of his own cup, until he surfeit. But lea●ing to discourse longer of this matter, I insinuate this one thing, that there are of my acquaintance, some English pontificians, as worshipful, as ingenious, and as zealous (yea too to zealous,) as the best of them, and yet as they have often professed unto me, they could never understand, nor conceive, the mystery of indulgences, which divers have often laboured to inculcate unto them. jesus vouchsafe it may be in the end for the salvation of their souls, and that they may understand with what trumpery they are still pestered from Rome, and I entreat the courteous and Christian Reader of these my Motives to pray for their conversions.   

The eight Motive.  
ANother Motive is their manifest abuse, in commanding and decreeing, the public Liturgy of the Church, (in, and at which, with common consent, and concording devotion, God is to be honoured, by all sorts present) to be celebrated, and done in tongues unknown to the Laity, which cannot, but be a most intolerable and inexcusable abuse, to any one, who with an indifferent eye, shall peruse the 14. Chapter of Saint Paul's first Epistle to the Corinthians: where he so strictly chargeth (adding that 
q 1. Corin. 14.  they are the Lords commandments) that Church, and in her all other Christian Churches, that their public service and Liturgy, (which consist of preaching, praying, exhorting, and ministering of the Sacraments) should be done to the edification of the whole assembly: which he in that Chapter, most earnestly and effectually, laboureth to show, could not be, if their public preachings, exhortations, prayings, conferences, singing of Psalms and other liturgical actions, were performed in tongues, not known, nor understood by the assembly, and especially, (to confound the Roman tyranny, against the Laity in whose ignorance their victory standeth,) mark, those words of the blessed 
r Ibidem.  Apostle: But if thou bless in the spirit, (to wit in an unknown tongue.) he that supplieth the place of the vulgar, how shall he say, Amen, upon thy blessing, because he knoweth not what thou sayest? for thou indeed givest thanks well, but the other is not edified. Doth he not in these words evince, that in the service which is public, (especially in the commemorative sacrifice, offered by all, and for all) such it ought to be, that the La●ty, the Vulgar, may understand, and thereby be edified? and he expressly speaketh of edification, by understanding the service: and I challenge any adversary, to show that the Apostle here speaketh of edification, by dumb Rites, Ceremonies, or unknown tongues: upon this Chapter of Saint Paul, the 
s Annotations in 14. 1. corinth.  Rhemists have made many impertinent Annotations, and those very long (for that is their fashion, when they are in a Labyrinth of difficulties, to make many large windings, and turnings, either to confound the Reader, or else to make him think they can say much, and so cunningly slide away) but if it please the Courteous Reader to peruse them, he shall find, that they do not cite, any one sentence of Ancient Father, Commenting upon this Chapter: their consciences telling them, that by citing of the Fathers, they should therein discover their own turpitude. For if it would have pleased them to have read Saint Hierome, Saint Chrisostome, Theophilact, Haimo, yea Thomas Aquinas, and all those Ancient Fathers, who have made Comments upon that Scripture, the fourteenth of the first to the Corinthians, they would have seen their own turpitude, discovered, and their mystery of unknown tongues, in public service condemned; and that subverted, which most of them with other Roman errors, swear to observe, and ke●pe in their ungodly oath made by their unpious, Pius the fourth Pope of that name.  
But I must tell them also with their patience, that this their practice, is against a certain Canon of their great and Admirable assembly of above a thousand of Prelates under Innocent the third, 
t (one. Later. c. 9  where it is decreed, and appointed, that where di●ers people had sundry rites, and languages, there should be Priests provided, to minister them divine service, according to their rites and languages; and in the end of the Canon this reason of this constitution is added, as cause of the constitution itself, that the Priests might preach and edify the people, (verbo et exemplo) with word and example. But the Roman Bishops, in practising against this, seem to imitate the old Roman Ambitious Conquerors; who in such lands as they powerfully subdued, did egregiously endeavour to exile the ancient, and natural tongues of the inhabitants, and to bring their own in use: being wisely persuaded, that it is the politikest, most peaceable and surest way, to obtain secure possession of the conquered. So these later Romans, in their stiff and obstinate requiring, to have their language, reign in the divine, and public service throughout all Churches of the West, what else do they intend, but that the Pope may reign throughout all those Churches? which more or less, through his excommunications, interdicts, promotions, presentations, and through the imbecility of Princes, and the blind ignorance of Christian people, he hath conquered to his tyranny: Baptizing them after the name of his See of Rome, Roman Catholics, not after the name of Christ, Christian Catholics: for Christian is a name now out of use, unless it be in the reformed Churches of Christ, where Christ is truly, and only honoured and glorified: but howsoever, the Pope's tyranny, be applauded in service of unknown tongues, doubtless the 
u 1. Petr. 5.  Roaring Lion, laugheth thereat, to see by his institution, wars to be proclaimed against God's Scriptures, and all Antiquity; God to be deprived of his Honour, (which consisteth in the understanding, service, and religion of the heart: for he being a spirit, 
x john 4.  in spirit and truth he must be adored) the Christian flock to be despoiled, of their spiritual devotion and comfort, which is not possibly to be had, without the conceiving, and understanding of such things, by which the spiritual comfort is to be brought and engendered in their souls. They pretend forsooth that the mysteries of their Mass, will be had in greater admiration, if they be not in a tongue understood, by the common people. Alas, how wisely? for I hope, their people must understand the mysteries of the Mass, and therein be instructed, as their Tridentine Catechism commandeth, and as the Rhemists' glory in their preface to the new Testament: and if they must be instructed, to understand the Divine rites and Ceremonies; Why may they not be permitted to have the service in a tongue that they do understand? Their goodly argument, that some of the ancient Fathers, carried the mysteries of the Church closely in the primitive days, falleth of itself: for was not that done in respect of the Infidels and Catechumen? but as for the faithful, they all well knew that phrase (norunt fideles) the faithful have known; and they understood all the mysteries for the most part. The primitive Church, practised faithfully that of Christ, (
y Mat. 8. Luc. 12  quod in aure etc.) that which you hear in the ear, preach upon the tops of houses: but although you were justly afraid to have your Mass mysteries celebrated, in known tongues, in respect of infinite impertinencies, and contradictions that are in it; why should you not suffer so much, as is read of holy Scriptures in your Liturgies, to be read and sung in tongues, known to the Church? And what may be thought, that Christ's Apostles, would write their Gospels, and Epistles, in the Greek tongue, (Saint Matthew in his Gospel, and Saint Paul in his Epistle to his Countrymen, writing in the Hebrew tongue, only excepted), but for that the Greek tongue, was most common, throughout the East part of the world where Christian Religion was, first planted? And in the Primitive Church all 
* I desire the learned Pontificians to tell me whether the Apocryphal Liturgies of james, Basil, Chrisostom, Ambrose, yea of S. Peter also (which they falsely pretend) were not written by them in the most vulgar tongues used then in their churches? confess your tyranny O ye Romans and abuse God's Church no longer.  church-service, was in this part of the World of Europe, and that of Asia for most part in the Hebrew, Greek, or Latin tongues: because the same were more or less common, where Christianity was first planted: as for other countries, where the Gospel was preached: as first in AEthiopia: who is ignorant, but that the Church's Liturgy, was from the time of the Eunuch, until this day, in the AEthiopian tongue? slavonians had the like, Armenians the like, Egyptians the like, Grecians the like, Latines the like, Hebrews the like: and what doubt can be made, but that the Indian Converts by Saint Thomas had the like? And wheresoever the Apostles planted any Churches, what question can be made, but that they did observe the rule and 
z 1. Corin. 14.  commandment of the Lord, to his Apostles, that every thing should be done to edification, and that glorious prophecy should be fulfilled, every 
a Philip. 2.  tongue shall confess to his name: yea, the very Forms of all Church-seruices, do clearly show, that the People and Clergy were answerably to conjoin their prayers together, and to answer each other, as it is delivered in the 
b Constitut. Apostol. Clementis. Cirill in Catech. mistagog. justin. Apolog. 2. add Anto●mum. liturgiae jacobi. Chrisosto. Ambro. Basil saepe.  constitutions of the Apostles, the old Liturgies, and other Ancient Fathers: and what else did the coming down of the Holy Ghost in the forms of so many fiery tongues, at Whitsuntide, else portend and signify, but that every tongue should confess the name of our Lord JESUS? and where this more meetly, then in their public assemblies, where they were to honour GOD, and yield to each other all spiritual Comfort, and consolation? which could not, nor cannot be performed, in dumb and barbarous shows.  
I cannot here omit to set down a point of simplicity of their great Doctor, Doctor Harding, who answering an objection, made by D. jewel out of Saint 
c Basil. Hexamer. hom. 4.  Basil, affirming that the people together, men, women and children made a sound in their answers in the Churches, in the public service to God, like to the sound of a wave, striking upon the Seabanks: This profound 
d Harding answer to Bishop jewels challenge. page. 8.  Doctor would have Saint Basil understood only, of the people's sounding the word Amen: wisely insooth. Doubtless, the Doctor was in a dream, or else forgot what Countryman Saint Basil was, or of what country people, that Father speaketh: 
e August. in Psal. 16. expos. 2 Harding. supra.  if he had remembered Greece, or ever read any of the Greek Liturgies, or seen the Greek public service, which upon the day of Saint Athanasius, the Grecians are permitted to celebrate in their own tongue, in Rome, he would have well understood, that the Grecian Christians make longer answers and responses, in the public Church service then Amen. But his answer to an authority produced by that learned Bishop out of Saint Austen perhaps is wiser; no insooth, more fond, hear it: (Quid hoc sit, etc.) what this is (saith Saint Austen) after we have prayed to God to make us clean from our private sins, we must understand, that we ought to sing as with human reason, not with voice as birds do, for Owsels, Popinjays, Ravens, and Pies, and such like birds oftentimes be taught of men to sound they know not what: thus Saint Austen. Now it is manifest that these words are to be taken, of understanding what is sung: but what answereth Doctor Harding to them? marry thus: These words are to be taken of the understanding of the sense (saith he) not the tongue, which the service is sung in. Now, the Vicar of Saint Fools should be his ghostly Father, were he living. How is this Rabbi taken in his folly? these words are to be understood, that the People must have understanding, of the sense of the words, but not understand the words. Help out your Doctor you of Douai: for doubtless he is graveled: what would here become of him, if more of the sentences of the ancient Fathers which comment upon the 14. Corinthians first Epistle: had been by himself produced, and other out of Saint Austen upon Genesis ad literam: he would doubtless have run out of the field, or else have been strooken down to the ground, especially if he had heard that miraculous voice from heaven, which Pius the second Pope writeth of. The Doctor was much delighted with visions in his life time, and therefore I will now for his sake set one down for the Dowists to demur upon it. There was a great controversy betwixt the Pope and his Cardinals, (as a 
f Pius. 2. hist. Bohem. cap. 13.  Pope relateth) whether the Moravians and the Russians converted to the Christian faith, by Ciril, should be permitted to have the public liturgy, and service in their known tongue or not. Their Apostle Ciril was earnest for it, with some of the Cardinals: others contradicted it, which contradiction miraculously was checked with a voice heard from heaven, speaking thus to them; Let every spirit praise the Lord, and every tongue confess him: and so the Pope with his Cardinals were by the Angelical vision, instructed how to understand those Scriptures by the Angel cited, and thereupon gave way to Cirils request; that the Moravians & Russians should have their public service in their own tongue, which they have to this day: wherein they doubtless find such a comfort, that by no means they will relinquish that holy use, though some have often attempted against it. I have observed how since the English Pontificians have had their Primers set forth both in English and Latin together, that they do far more willingly, and more devoutly read their prayers in the English tongue, them in the Latin: protesting that they receive far greater comfort thereby; wishing also that the public church-service might to their like comfort be proposed in that tongue which they understood. Before God of his mercy, first touched my heart to listen unto his gospel, I would sometimes out of a contemptuous kind of curiosity (where I was not known) hear a piece of a Sermon in some of the English Churches here in London: but by no means would I stay or listen to the hearing of the singing of their Psalms, (for I did both loath and detest them) but when God vouchsafed to touch my heart, first with consideration of the Roman abuses, both for doctrine and discipline, I began sometimes to commune with myself, whether perhaps, the English Church liturgy were not calumniated? Whereupon I would sometimes more considerately, and (where I was not to be known) begin to give more careful, listening unto the English Preachers, and also most curiously observe the manner of the singing in the Churches: both which at very first me thought were performed with that simplicity, integrity, and gravity, that I began to think thus: perhaps God is amongst them; but when upon often, and further more curious observations, I found that all their service (except some few prayers, and those very holy also) was composed out of the infallible word of God, his holy Scriptures: I resolved that the same must needs be good, if no essential part of service, were otherwise wanting. And when I found also that the Preachers continually did inculcate to their Auditors, integrity of conscience, and holiness of conversation with necessity of good works, and of that faith which 
g Ad Galat. 5.  worketh by charity to salvation: I well and clearly perceived how the Church of England was most egregiously calumniated by the Roman Doctors. And when I found also the ministration of the two principallest, (and singularly so termed) Sacraments: to wit Baptism, and the holy Eucharist, so sincerely and evangelically, and so void of all superstition, ministered in their Churches, and withal found that Confirmation, Penance, Marriage, Orders, Visitation of the sick, were for the substances thereof, religiously used in their Churches, I was not a little edified. But that which most edified me, was to observe, how in their public Liturgies, their minds seemed to me, (or at lest that they might) to concur jointly with their tongues, and with their religious and pious sounds, to beat the gates of heaven, and beg mercy at his hands only: whom, with the most blessed Father, and the holy Ghost, I saw only worshipped with divine worship in their Churches. And although I wanted in some sewer that lowly, humble, and religious carriage, which the place, the manner of prayers, and assembly required; especially in some of the young sort: yet in the ministers themselves, and the matrons with many aged men, and others of riper years, I saw them often kneeling with great devotion and attention to my great edification. There I observed not that drowsy oscitancie, leaning, and yawning, which is so frequent in the papistical Churches, yea even amongst the 
h Bern. in coena Domini. cap. 3.  religious Monks. There I observed not the impudent and shameless attending, court and observe of fine dames within their Churches, the which how intolerable it is in the papistical Churches, especially in Italy and at Rome itself, I refer to the judgement of all indifferent travailers: doubtless their Churches there be still replete, with 
i 2 Pet. 2.  adulterous, lascivious, wanton, and incestuous eyes. Observing these things: O how happy thought I, art thou O England, if as thou enjoyest the light of Christ's Gospel, so also thou wouldst more and more by holy and pure conversation, labour to excel the Churches of Sodoma, and Gomorrha, where all impure Idolatry, and abominations do reign? Hear I observed also, the glory of God ever commended. Faith, Hope, and Love in jesus Christ, incessantly inculcated, the Fathers of the ancient Church reverently cited, the memories of the most blessed Virgin Mary, and Christ's Apostles reverenced and honoured: yea in their public Prayers, and Sermons their virtues and noble acts, preached, commended, inculcated, to be followed, and imitated: The burial of the dead, very religious and pious, and altogether Apostolical: which observing, me thought these men sure do strive only for truth, rejecting all uncertain traditions. And then with all I could not, but inwardly be moved in my very soul, against Stapleton, Sanders, Allen, Parsons, Bellarmine, and other like Pontificians, for their horrible calumniations, against the Church of England, and the government thereof, as though they buried their dead like dogs; persuaded not their people to good life, but only to faith; that they ministered their Sacraments, very irreligiously, with such like imputations, all which I found to be mere calumniations. And I found the same Church so Apostolical, so Christian, that me thought I saw the very Primitive faith, and practise of the Apostles, and the very rites of their Church to be in it observed. And in these observations I began more inwardly to be moved, because as my knowledge and inclination to allow of the Church of England, and to abhor the Roman heresies and abuses increased: so also my soul increased in the love of God, detestation of sin, and avoiding the occasions of sin, the loathing of this life, and an earnest desiring to be with Christ: whom (since my renouncing of Papistry,) with the Father, and holy Ghost (as my soul, evidently testifieth unto me) I do most sincerely love and esteem above all things in this world, and so fully with my whole soul & heart, that me thought I could comfortably and confidently say unto it with the words of the holy Prophet, 
k Psal. 114.  (convertere, etc.) my soul be covert into thy rest, for the Lord hath done well to thee. And I could not, me thought, hinder the working of God within me, nor refuse that testimony of S. Paul: the holy 
l Ad Rom. 8.  Ghost giveth testimony unto our souls, that we are the children of God, yet so if we suffer with Christ, that we may also reign with Christ.   

The ninth Motive.  
I Should here add somewhat largely of their pernicious 
The ninth Motive.  doctrine, of equivocation, which hath been another, no small Motive with me for my conversion: which doctrine the Ignatians have specially set a foot, at least in practice within this kingdom: they forsooth, who will not permit that the Scriptures of God, should be promiscuously read by the vulgar people, have in their vulgar language, in Pamphlets (rather libels being without name) dispersed throughout this kingdom, the pestiferous doctrine of equivocation, with their strange and paradoxical half propositions, & Amphibologies: propositions (forsooth out of their 
r Treatise of equivocation written or published by Henry Garnet.  Ignatian Logic) half written, half spoken, half concealed: and why, bring they not in also as well propositions of a triple difference? whereof one part may be spoken, a second written, a third concealed, and not uttered? and why not propositions of a quadruple difference, as part written, part spoken, part by signs, and part by concealment? and so make mental, verbal, written, and dumb or silent proposition all in one, to set up their vain doctrine of equivocation. Some ingenious Pontificians of my acquaintance there are, who do what you can, yet you cannot drive this doctrine of equivocation into their heads, but such as have been brought up under the Ignatians, and are devoted unto them, they have their lesson at their finger's ends. Not long since there was 
s john Koome.  one of these Ignatian Priests, who being examined by the Archbishop of Canterbury not long before his death, did not only deny himself to be a Priest, but also by religious oath, did forswear the same: being challenged for it, he excused the same by the art of equivocation, stoutly avouching that he had been so taught by his master, a reader of the society of Ignatius, and indeed it is the doctrine almost of them all, that any proposition whatsoever is or may be allowed, by the art of equivocation, the same also may be confirmed, and averred true by religious oath: and yet this equivocating swearer so ready to forswear and deny his Priesthood was a most bitter enemy against all such as would take or allow the taking of the oath of Allegiance in any sense whatsoever. I could produce many such examples of equivocating Ignatians, one I will not omit of a friend of the Ignatians, who wouldfaine have been an Ignatian, before this, but that Master Strange the Ignatian lately banished 
* R. C. the common collector for Recusants by the art of equivocation protested to certain Priests in the Clinke (cóplaining of their wants) the very day before the 1000, and certain 100 of pounds were taken from him that he knew not in the world where to fetch 20 shall. this man had not sorgotten his Accidence rule, huic habeo, non tibi, I dare avouch there is no day passeth, in which he doth not religiously use this art. Some three days since the 9 of january he hath sent in writing an equivocating super sedeas that because he was the sick (with an ill stomach for the oath of allegiance) he would provide for the Clinke prisoners no longer  out of the tower, told him that his imperfections should not be laid upon their order, being of such rare pharisaical perfection forsooth. This man is gracious with divers worthy persons of the feminine sex, into whole favours, he hath wound himself, so greatly that he can obtain one of their favours to wear next his skin, and over his whole body a whole week together, yea in the time of his holy imprisonment to comfort his imprisoned corpse: Freshly upon the discovery of the damnable powder-treason, it was his chance to be taken, & to be brought before the honourable Lord Mayor of London, by whom being examined upon suspicion of his person, and religion, and asked whom he thought to be head of the Church of England, without any difficulty, he answereth thus, the King: which his answer might well have deceived, that honourable person, if he had not more narrowly, observed some other of his answers, in which he found him faltering: and thereupon committed him to the Counter, where he stayed not long: he being afterward questioned withal, by some zealous Roman Catholics, how he could without denial of his faith concerning their article of the Pope's supremacy, acknowledge the King to be supreme head of the Church: what? replieth he peremptorily: I meant not the King of England, but the King of heaven: (the truest word he ever spoke, for the King of heaven is indeed the only supreme head of the Church of England) and he added that he thought in respect of the dangers of the times, that he might justly use such equivocation. Pardon me courteous Pontifician Readers, that I thus, particularise this man (there is more in store) I do it only that our English Ladies, and some worthy persons of the devout sex may know, what manner of men those are, to whom they commit their secrets. And if he hereafter deal with some of them, as he hath already dealt with a very worthy Lady, (too worthy for him or any other Pontifician Priest) they will have no great cause of Comfort in him or his like: I could decipher the spirits of some other equivocating, and dicing western Priests (to conceal the rest) God turn their hearts to consider the states in which they stand, and vouchsafe O merciful jesus in 
t 1. Pet. 2.  whose mouth was found no guile nor deceit, rather to confound them, then suffer them to defend their equivocating practice by your most sacred doctrine, and immaculate examples of your purest conversation.   

The tenth Motive.  
TO proceed, the tyranny, by which they deny 
The tenth Motive.  the indifferent reading of God's holy Scriptures, in the vulgar tongue, is most inexcusable: doubtless the cause is, they do fear the taxing of their most manifest heresies, even by the simplest: I cannot blame them, for their policy herein. For manifest experience teacheth, that wheresoever the word of God is translated into vulgar tongues, and the same devoutly read, there popery still falls more or less, an invincible argument, that the spirit wherewith the holy Scriptures were written, worketh in the humble readers. Have ye forgotten ye Pontificians, that the jewish Church, had the holy Scriptures written, and read unto them in their vulgar tongue? why therefore shall the Christians of the new Testament be debarred of the use of the same? are not the holy Scriptures, their riches, their treasure, and the cause of all consolaion to the devout readers? why do you not then permit unto them the use of that, which is their own? but I must cry you mercy: for the Scriptures are only the treasure of the Romans, and only as part of the Pope's Patrimony, are at his disposing: Would God also he would seriously peruse them and practise them, for in them is his Religion condemned: if you say, they are abused, by some of the simplest; and that promiscous reading of them breedeth heresies: alas, alas, as though the simple people were the Devisers or Authors of many heresies: how many heresies can you reckon, devised by such as understood none of the learned tongues? and what if some do abuse the holy Scriptures? so innumerable abuse pletures; innumerable abuse confession to horrible and abominable projects: innumerable abuse your Masses and indulgences: and what is there, in the world, which is more abused, than the chair of Peter itself, which is so continually bought and sold? What must we away with it therefore? and is there no abusing of your voluminous decrees, decrees, your decrotals, extravagants, Clementines, & c? I) there no abuse of your Philosophical learning in your Churches? What? must all things, that are abused my our Church be removed? if so, doubtless, you would have a single-souled religion: for then away with the pictures of God the Father, in the form of an old man: which to my knowledge and experience, hath possessed many in this kingdom with the Anthropomorphitan conceive, as though 
* In the same Pictures and many idle apparitions: one I note in which it is expressly, that when Ignatius elevated the Host, Christ appeared miraculously not in the Host: but over the Host, in certain clouds in the form of a man. Apud Ribad.  God himself had limbs and true members may I not say that some of your Ignatianed with Ignatius were so persuaded? in the 
u Ribadiver. lib. 1. cap. 7.  pictures of whose life, there is lately described, how the mysteries of the blessed Trinity was revealed unto him, in which God the Father was portraited like an old Man, with a Globe in his hand, & the holy Ghost drawn like a Dove, and Christ jesus with a Globe also in his hand. O Vanities, O horrible abuses: O ye Ignatians; is this the mystery, of the most dreadful Trinity revealed to your holy and beautified Father Ignatius? Doubtless the Devil deluded him: and if, his Revelations from Christ, and Saint Peter; and his Elevations up in the Air, prove no sounder, they will prove but rotten and superstitious ware.  
But to proceed, if you fear seduction of your simpler Sheep in reading of the Scriptures, why are not your learned Priests, more daily in them? Why have they no set Lectures, upon them? Why are not your Divines, bound to study some Comments upon them? The true cause is, your Spirits, your Traditions, which you must not leave, (unless you leave Rome and her very word of God) agree not together: yet for a fashion forsooth, the Scriptures must be read (as in Rome and Spain) in your refectories: when your Scholars are at Dinner and Supper: and somewhere, upon full stomachs (so full as short Commons can permit) after Dinner and Supper, in one of your Seminaries, (for it is not used in all) and then they must hear some quarter of an hours commenting, upon some piece of scripture, (the study of one piece whereof requireth a man's life) in which exercise, how greatly your Priest's profit, one who lately came from your Famous Dowyan Seminary, will lively discover. It was my fortune lately to see, and read a letter directed from this Priest, out of the North, unto another Priest, remaining in this house with me: in which letter he excuseth himself, with the other Priest, his friend here, and defendeth (as well as he can) himself from touch of inconstancy in friendship, which the other had objected unto him: using these and the like words: do not think good sir, of me, as though I were inconstant in my love to you, I am still the same, according as the 
x Hebrews 13.  Apostle saith, jesus Christ, yesterday, to day, and the same for ever which application of Sacred Scripture, when I read, I could not but laugh hearty, and I pitied withal, the state of the English Seminaries, and English Roman Catholics: (for I was not then alienated from them in my heart) and I think that whosoever shall read this, will easily observe what a profound Scripture-Clerke he was; many such like Clerks there are in this Kingdom: pardon me Courteous Reader, if I glance at one other, who hath a good will: for he will forsooth preach commonly every holy day in a certain Cathedral residence of his. But his preaching is commonly out of the Legends forsooth, or else out of the great looking glass of examples, for, as for scripture, he is so penurious, that one day hearing of him preach upon the Gospel of Christ's tempting in the wilderness, he cited a sentence or two of that days Gospel, and both times broke Priscian's head: but he scandalised as I think 
Speculum magnum exemploris.  no man's head, there being scarce one, besides myself there, who understood Latin, and such a good ●lde Harry perhaps 
y Math. 4.  as did think that the Scripture might use sometimes, false Latin for a mystery. I would not glance at this man's insufficiency, but that he is so 
* The Pontifical Spirit of this man, you may gather by this: being in a Vitling house upon Tower Wharfe and ready to departed the land (being banished with some nine other Priests) he puts his Arm out of a window, & (contrary to the liking of all his brethren) publicly and Bishoplike he blesses & crosses all the people, which caused shame in some, & loud laughter in others.  egregious a Champion against the Oath, damning all that take it, yea and not allowing confessions of those, who have gone to such Priests as allow it, he is surely a very worthy Merchant to tell a fable to a Gentlewoman, but enough hereof now all things have their seasons. But to conclude, this my Motive, it hath been by myself ever observed, that such as addict themselves to the reading of holy Scriptures, are ever more or less inclining, to think well of the reformed Churches, and of their doctrines, which are so lively delivered in them: and out of my reading of holy Scriptures, which I have ever daily used more or less, it hath fallen out that I have many times contended (for argument sake) against some doctrines and practices of the Roman Church, and therefore it is, that the wise men's libeler chargeth) me with the spirit of Contradiction: blessed be that spirit of contradiction, which hath brought me to be a child of adoption, as I humbly trust, and believe I now am. 
z 1. Peter. 2.     

A second General Head of Motives out of their wicked Laws.  
COnsidering, many and unjust Laws, unto which the Roman Bishops, have against all Christian holy liberty, and to the subversion of many souls, and the great dishonour of God, tied their followers: the which, as I have oftentimes heretofore greatly admired, not seeing how they might be defended, so God, now vouchsafing to open my understanding, I do greatly detest them. For me to express all those which are both paradoxical, and pernicious, were too great a labour: I will therefore touch some few of them, which are in truth very many and yet I marvel they are no more. Considering the pernicious, and shameless Doctrine of Cardinal 
a Bellar. lib. 4. de pont. cap. 5. lib. Pecog. in recog li. de sum Pont. cap. 19  Bellarmine, who both in his controversies, and in his recognitions reacheth, that although the Popes, should command any things in their Laws, as Virtues, which are Vices: yet the whole Church, is bound, to obey the voice of their pastor, and to receive the same vicious Laws, as if they were Laws of Virtues; but, he will seem to mitigate this his strange position forsooth; by adding that this his doctrine is to be understood of laws concerning doubtful Acts, of Virtues, or Vices, not in Acts necessary, Thus he very wisely breatheth hear and cold together, and what 
c Bellar. columen. Ecclesie. et 〈◊〉 tempestutio Augustinus. ●●d●mi confutat. l Anti. p. 48.  O Bellarmine tell me, you that are by Andrew Eudemon your Cretensian Ignatian brother, called the Pillar of the Church, and the Augustine of this our time: cannot the infallibleness of the Pope's Spirit, so guide, and assist him, that he shall not err in proposing any universal law to the Church, the which, she is bound to receive, as you say? And tell me O Ignatian pillar, what mattereth it to salvation, or damnation, whether the things of themselves, be necessary or not? if the Pope by his Commandment, make them so necessary as the whole Church shall be bound under pain of mortal sin, and consequently under pain of damnation, to receive them (though vicious) as you teach? alas, how perplexed is the state of Pontificians; if this Bellarminian doctrine be true? they must commit vice, to obey the Pope, and so be condemned therefore; or else for the Pope's sake, God will favour them so much as not to judge them according to their works, but according to the Pope's corrupt affection, contrary to his general decree, delivered by his 
d Ad Rom. 2. & 13. & Psal. 61. & job. 34.  Apostle, that every man shall receive according to his works.  

The first Law.  
AMongst many of these Laws first occurreth to my mind, that, wherewith the uncharitable Popes straightly charge, that 
e Caput à vobis secundo, & cap. sacris de sententia excomm. Concil. Trident. Sess. 22. cap. 2. & 6. Aqu. 3. q. 79. art. 7. ad 2. Sotus. lib 9 de instit. q. 2. art. 2. ad 3.  the sacrifice of their Mass (the which they believe, to be the propitiatory oblation, and self same Christ, which was sacrificed for the whole world, upon the Cross) to be offered by any of their Priests, for any excommunicated person, or by name for any Infidels, and Heretics, by them for such reputed, whether they be subjects, or Sovereigns. A law and custom most contrary to the nature of the propitiatory sacrifice of the Cross; the which as it was once most sufficiently, and abundantly offered, for the redemption of all, so it should be continually remembered, and faithfully believed for the salvation of the whole Church of God's Elect; yea, and most religiously to be invocated, and prayed unto, for the conversion, and salvation of all sinners whatsoever, Turks, jews, Heretics, or Infidels, for so much as may lie in us to do and procure: considering that it is the holy 
f 1. Tim. 2.  will of the most immaculate and pious sacrifice of the cross himself, that all men should come, to the knowledge of his truth: for which cause also his blessed Apostle, the vessel of election ordained, that obsecrations, orations, postulations, and thanksgivings, should be made for all Men, for all Magistrates, and all such as are in Authority; and he giveth the reason of this his ordinance: because, as much, as in him is, God would have all men to be saved, and to come to the knowledge of his truth.  
And although the Pontifician 
g Remists Annotations in 2. Tim. 2.  Remists themselves, do vehemently challenge by these four different kinds of prayers, that the whole order of their Mass is comprehended, and specially distinguished; citing 
h Aug. Epist. 59  Austin's authority for the same: yet malice suffereth them not, to see their own errout, most clearly condemned in this ordinance of the holy Apostle: (even as it is by themselves expounded) in which he expressly appointeth, that those four kinds of prayers (of which, the very second, the 
i Annot. ibidem.  Remists themselves eagerly expound, of that part of their Mass, when their Consecration is made, and when their Christ sacrificed, is most specially offered:) Obsecrations, Orations, Postulations, and thanksgivings, (and yet who conceiveth their Divinity, that the word Orations in English, in Latin Orationes, in Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, should signify properly their Consecration, Transubstantiation; or Propitiatory oblation) to be made for all men, for Kings (who were Heathens when this ordinance was made) and all that are in pre-eminency. But let the holy Apostle ordain what he will, let the Father St. Austen and others, even (in their own sense) expound this ordinance of their propitiatory Sacrifice; yet forsooth, the Roman Bishops will seem to be so pure, that they will not only refuse Communion with such persons as they do excommunicate, and with Infidels; but they will further also out of more than pharisaical contempt, renounce the communion of charity, due to enemies, and refuse so much as to pray in their public sacrifice and service by name, for the 
* Conflit. Clem. lib. 8. cap. 15.  conversion of Infidels, or any Heretics: much less for any Temporal blessings and prosperities, to them: yea, although they be their Magistrates, their Liege Sovereigns. Who knoweth not, how the zealous Pontificians, and Ignatians, will make outcries against such a man, as would in any public service pray but for the conversion of their Sovereign, by them reputed an Heretic? but to add a prayer for his prosperity or safeguard, it were not sufferable; but no more of this, it toucheth to the quick. Yet God, from whose knowledge nothing is hid, knoweth that this which I writ is true, etc. I have heard very credibly of a superstitious Monk, who hath often protested, that he will not by name in Mass, pray for the conversion of any one, no, not of his own Father: O hypocrisin blasphemam, O more than most blasphemous hypocrisy! damned Dives had in Hell greater charity, when by name, and specially in what he could, he desired, and procured the salvation of his Brethren upon earth. Some one will reply, perhaps, and say, that in special and by name they pray for all, jews, Infidels, and Heretics, upon Good-Friday: I grant it; but hear withal, that upon Good-Friday they have no Propitiatory sacrifice offered; which may be polluted with public prayers for the conversion of Infidels; and here by the way I marvel, what mystery is in it, that specially upon that anniversary day when Christ suffered, they will have no Propitiatory sacrifice offered, no receiving of the lords Supper, used in their Churches. For some one of their Priests in every Church receiving and offering of Christ (only under the form of bread) doth not with them offer a perfect and proper sacrifice: Christ, forsooth, must be under both kinds, else he is not a perfect and proper Sacrifice, according to the 
k Bellar. lib. recog. pag. 85. where he citeth many for the same opinion.  Bellarminian doctrine. Who detesteth not such fopperies? the wise are caught in their wisdom. Oh, that they were rather converted then confounded.  
Further, what a marvel, that they who pretend to be so zealous for conversion of sinners, that they willingly travail 
l Math. 23.  over Sea and Land for that purpose, and to make their Proselytes twofold more children of hell, should be so hypocritically pure, that in that sacrifice (which themselves make to be the propitiation of the whole world, there should not be some commemoration had, at least, for the conversion of such their Magistrates, and Sovereigns, whom they repute Heretics: The ancient jews, and their holy Priests, did pray in their public sacrifices, yea offered 
m 1. Mach. 12. & 2. Mach. 3. Esdr. 1. cap. 6. Baruch. saepe.  public sacrifices for such as were Aliens from the worship of the true God (although joined in amity with them) as the Maccabees do expressly deliver. The ancient 
n Clemens. l. 8. Constitut. cap. 15 Ignat. epist. ad Smir. Tertnll. Apolog. ad scapulam cap. 2. Ambros. & Chrysost. in hunc locum. Aug. Epist 59 & alibi saepissime. Prosp. de vocatione Getium, l 1. cap. 4. Chrysost. hom. 79 ad Pop. Antio. l. 6. de Sacer. & hom. 77. in joh. homil. de Adam. & Eua●●iturg. jacob. Basil. Chrysost. Some Ignatians to temper this uncharitable position so mince the matter, that you may pray for increase of faith, in that place, where none but Heretics are provided that you do not personat any. So my Master in Rome. Azor. aly.  Christians with their most religious Bishops prayed publicly, and offered sacrifice (so saith Tertullian) for the health and safety of the Emperor; and all antiquity concurreth herein with joint approvance of public prayer for all: If the Adversary reply, and say, such excommunicated persons, such Infidels, are not capable of any good from the sacrifice: what? not of conversion? not of repentance? not of reconcilement? apagesis: is your sacrifice so weak, that it is not potent, and powerful, to do any good that way? yea, but the Church hath forbid it, for a correction of the excommunicated? what? for a correction of the Infidels also? indeed, your Church, that is, your Pope, hath of later years since, they put on (tiphum secli) secular pride have forbid it, but it was not so of old: let us ask our Fathers, and they will tell us, it was not so of old: bring out one ancient Father, O ye Pontificians, that joineth with you in this? I am assured you cannot; God forbidden you could stain ancient Christian doctrine, so far, as that it should forbid any public prayer, to be used for the conversion of Infidels, Heretics, etc. or for the temporal prosperity, and safety of lawful Sovereigns whatsoever: by, and from such Priests and Prelates, as are their subjects.   

The second Law.  
Hypocritical also and vain, is that custom and law, by which they strictly forbidden the eating of flesh upon their appointed Fasts, and yet permit, and allow the drinking of wines of all sorts, and in what quantity it shall please; with eating also of preserves, and conserves, of any kind, marchpanes with spiced, and sugared cakes (only provided, there be no dram of butter nor cream in them, when they are used either in lent or upon fasting-nights) so that their fasts seem to pinch and afflict, only the poor (whose purses reach not to dainties) not the rich, who may drink wine, till they surfeit, and yet not break their Papistical fast. And whereas the Primitive Christians in their solemn fasts (according as the ancient jews) fasted till night, which custom continued a long time after, 
o Caput solent. de consecrat. dist. 2. Epiph. Haeres. 80 Tertull. adverse. Psychi. c. 14.  but was afterwards fully broken for above some 1000 years ago: since when, the time of eating upon public fasting days, began to be used about three of the clock in the afternoon: from which custom, they are now so far degenerated, that the Ignatianed Pontificians, will most commonly prevent noon, a whole hour, and the precisest of them (mark the superstition) say, it is enough to keep the fast, so that a man be, in the midst of his repast, just at noon: and now also, the precisest fasters will have their drink at night, and almost all of them will eat either a good quantity of bread, with sweet meats, with fruits, or some kind of broth: so that their fastings as they are now used, are indeed mere mockeries; I should say, as they are commonly used: and yet forsooth, these men must be reputed the precise 
* The Pontificians who stand so strictly for their manner of fasting; I ask them why have they broken the fast of the fourth & sixth Ferie, and Saturday in Rome which the ancient Roman Church held for a Tradition Apostolical? See Innocent. 1 Epist. ad Decent. & cap. Sabbato de consecrat. dist. 3. & cap. Quia di●s. distin. 5. de consecrat. Conc. Elibert Can 26. Clem. constit. lib. 5. cap. 16. 19 & vlt. Canon. Apost. Can. 68 Ignat. Epist. 3. ad Phill. Epiph. ●eres. 80. & 75. caput. de esu. carn. dist. 3. de consecrat. Pene omnes antiqui.  Imitators of the Apostles in their fasting, and none reputed to fast, but they, no, though they abstain all a whole day, and then make most sparing and temperate meals with a little flesh, at night only. With them, you may cram your paunch to the brim, you may drink till you be drunk (ten times a day if you please) and yet you shall not be reputed to have broken your fast, so you make but one (though lucullian) meal of Fish only in Lent; and of Fish and white meats out of Lent: but if you live never so soberly, fasting till night, and then eat but a morsel of flesh, a Lollard must be your name, a faggot your reward. O hypocrisy, simulata sanctitas, duplex iniquit as, dissembled sanctity, is double iniquity; yet herein I must needs Apologize, for some of the good, simple, and devout Pontifician Women of this Kingdom, who in very truth observe, sober, and godly fasts: for which I cannot but commend them, and will be glad ever therein to imitate them, as far, as the liberty of conscience, and Christian charity may permit. I have heard a very probable narration, how Robert Parsons (he who had provided rules of reformation, against 
These rules were most of them devised by Cardinal Allen, but he being dead, lest the child, should have been fatherless, Parsons challenged them as his own.  the conversion of England, as he speaketh) upon a fasting evening, commending a kind of order for fasting, which he had in his head, and greatly taxing the liberty used by the English Roman Catholics, spoke thus: Well said he, if England be ever converted, I make no doubt, but that I shall set down an excellent order for fasting: and that stricter, I hope, then that, which himself at that present used (or else it would have been easy enough) for that very evening for his part, he eat up a pretty box of marmalet. And here by the way, I must needs say that I have seen in that man more care of diet, than ever could justly be objected against Caluin (whom the Pontificians so calumniate for his spiced bread and purestwines; But surely Caluin could not be justly taxed more for his belly, than this man might be. But that you may know, how, many of the Pontifician Priests keep their fasts: hear what I also have most credibly heard. There cometh a certain Formal Priest to a certain Ladies, one fasting evening: for his entertainment, she provideth some two or three sorts of fruits, yet withal seemeth to excuse herself, that it was no better: this is well Madam, (somewhat solemnly) replieth the Priest; but at such a Ladies said he, we have seven or eight several dishes upon fasting nights, etc. but enough of these their Apostolical fasts: for my part I condemn none, (I wish my whole heart more fasting were used by such as are able) whose weakness requireth such favourable fasting; but I utterly condemn the hypocrisy of their Doctors, who challenge their fasts only to be Apostolical, and Christian, whereas it is most evident, that they are nothing less than such; and no where worse than in Rome the inerrable See.   

The third Law.  
THat there are permissive and tolerative laws, for houses of prostitution, in some Papistical Countries, I do not so much admire (although they are utterly to be condemned) considering the circumstances of those Countries, and dispositions of the people; but, that in the City of Rome, the mother-city; (the Mother-Church) in the City of the Apostolical See, there should be public toleration, and Papal permission, with a civil protection, both of bodies and goods, of such impudent prostituted Queans, that is wonderful; but more wonderful, and most intolerable, that the only Vicar of Christ, the Suffragan of the blessed Trinity, the Vice-God of earth, should receive toll out of such a Fair of prostituted Whores: but most execrable it is, that through permission of such abominations the hearts of Cardinalitian and Papal Courtiers, are so linkeed with those infamous persons, that they cannot live without them: I will not speak of the Clergies impurity; St. Bernard shall speak for me in their behalfs; 
p Bern. lib. 4. de considerate. c. 2. serm. ad pastors in Synod.  charging them with keeping of Queans in their private chambers. But hear how the souls of those lascivious Courtiers and Romans, are glued to those filths. When Pius Quintus (a man of many moral good parts) endevonred seriously to purge Rome of that sink, by banishing the Whores from out of the City, with them he drove away so many of the Courtiers, so many of ignoble Nobles, so many of the voluptuous Citizens, that Rome seemed almost naked and dispeopled, so that thereupon the irresolute Pope, by a connivency was content to permit the filths to return again to their old trade in Rome, & the Roman Bishops to receive still their customary tribute for that wicked liberty & impurity. O most abominable, & most filthy purpured city, thy sin is preached abroad, like that of Sodom and Gomorrhe, and thou art not ashamed (Frons meretricis facta est tibi) thou hast gotten the forehead of a strumpet: show me the like abomination amongst the reformed Churches. You pretend many great matters: but doubtless, in comparison of their Rome, the very serrals of Constantinople, Adrianople, are pure and chaste: yet who will excuse or defend the impurities of any reformed Churches? not I, amendment will be the best defence, God grant it.   

The fourth Law.  
HOw wicked and sacrilegious is that law of theirs, by which they will not upon any extremity whatsoever, celebrated or say any Mass, without their Altar stones, Altarclothes, Corporals, or Candles, etc. And although, they (almost all) hold, that to receive the Sacrament at the hour of death, is absolutely necessary (necessitate precepti) under necessity of precept, yea, and as my Master Vasques in Rome with divers others held, that it is necessary (necessitate medij) by necessity of mean, like as faith is, without which by God's ordinary power it is not possible for any one to be saved, yet forsooth, they must and will let their sheep go out of the world without this Sacrament, if so be they want either Mass Vestments, or Altar stones, or Altar clothes, to say their Roman Mass withal: O vain Traditions of men, against the Commandment of God: is it not here most manifest, that (
r Math. 15.  irritum fecerunt, etc.) they have made void the Commandment of God, for their own Traditions? their own Traditions, I said, for there is not one of them who can show any authentical record, that either St. Peter, or any of the Apostles, or any of the Primitive Priests, used at celebration of the divine mysteries, massing Vestments, Altar stones, burning lights, etc. it were a mere toy to challenge these things to be Apostolical, which they cannot otherwise prove, then either out of some counterfeit martial or Abdias, or else the commentitious Pontifical (as they pretend of Damasus) whereof the Author is not yet certainly known, and if he were known, yet their own Cardinals and Doctors have pared so much of his credit away, with charging the book with lies and fables, that his authority alone may not carry away such a matter as this is.   

The fifth Law.  
THat Law and custom, by which they command the Laity, to receive the Sacrament under one kind only, is sacrilegious (to use Pope Gelasius his phrase) and is an error in excusable. But the Tridentine Fathers have found out an excuse for this inexcusable error, this forsooth: that although Christ instituted, and commanded all to drink of the sacramental Cup, the Apostles ordained as much, and withal the primitive Church ever so practised: yet this was all done, not as a matter of necessity, but of election, or choice for the faithful to receive under one kind or both. 
s Epist. jude.  Imperet vobis Dominus. Our Lord command you, and let the mouths of such as speak so wicked things be stopped. What a doctrine of devils is this, to say that the institution of Christ, the commandment of Christ, ordinance of the Apostles touching the use of the chiefest Sacrament of the Church, maketh not a law of necessity? when their imagined transubstantiation came in, then also by degrees, brought they in the receiving under one kind (as sufficient for a man's whole life) pretending that whole Christ is really and substantially under both kinds, yea under any the least particle that may fall from the host, or any lest, moisture of wine-liquour that may hang and stick upon their Chalice side, or upon their Priests lips (which being by them thus professed & believed,) I marvel, and note by the way how Henry Garnets' great 
t M. A. V.  favouritisse in presence of him, and of other Ignatians, and divers worshipful did scorn publicly at table, one D. Cecil for his licking with his finger, the patten which he used at celebration of the Mass. I desire the reader to judge of their spirits. I myself hearig her derision excused the Doctor seriously, but since that time (some one and twenty years) I was never very grateful to her, nor to her reverend Father Henry Garnet: they had then opposition with that Doctor, and therefore he was derided for licking up such crumbs as they esteemed their God.   

The sixth Law.  
THey annex to holy Orders, the vow of Chastity (and yet few, who take Orders make the said vow expressly, although all such consent to undergo their law of chastity) by which they most strictly command neither Priest nor Bishop to marry, & if any were married before Orders, then after them they must abstain from the lawful use of their wives. This is one of their traditions, such a one as S. Paul spoke of, when 
u 1. Ad Tim. 4.  he foretold that some would come in later times teaching the doctrines of devils, forbidding to marry, etc. By occasion of this law, their presumptuous spirits have implied almost the whole Roman Clergy more or less, with all kind of impurities, yea some so nefarious, as are not by a modest pen to be expressed: perhaps, (though very rashly and inconsiderately) the first Authors of the Law, intended to have brought in Chastity and purity into the lives of their Clergy, but it hath fallen out far otherwise: for it is a shame to speak what is done by many of them in secret. It is a shame saith 
x Bernard. serm. 33 in Cantica. see him in serm. ad pastors in Sinodo congregat & lib. 4. de considerate. cap. 2. & alibi.  S. Bernard, to utter what they do in dark, yet what should I shame to speak that which they are not ashamed to do? O worthy Bernard might you justly writ thus in your time? A stinking contagion creepeth this day through out the whole body of the Church; all are friends, and yet all are enemies; yea all seek their own; they are the Ministers of Christ, yet do service to Antichrist. And a little after: these are the men, and yet they will needs be Church-governors, Divines, Archbishops, Bishops: & how do these men keep their chastity, who being given into a reprobate sense, do things, that are unmeet, for it is a shame to utter what they do in the dark: yet why should I be ashamed to speak that which they are not ashamed to do? thus Saint Bernard: the which with infinite much more that might be cited out of all zealous Pontifician preachers, as Cornelius , Panigarole, Ferus, Granatensis, Stella, Espencaeus, Genebrard, Bapt, Mantuan. Aluarus Pelagius, Nicholas Clemangis, Polydore, Matthew of Paris I touch only, to show what abominable impurities and filth hath redounded by virtue of that Law, into their vowing Clergy: (whom they permit notwithstanding to eat and drink liberally and indifferently of wines, and all manner of meats, as the laity, and to live also freely, and to converse indifferently amongst women.) They impose a necessity of that which Christ himself ordained should be free in such as have the 
y Math. 19  gift of continency: but they will perhaps say none is restrained to this law of Chastity, but such as do freely enter into holy orders, unto which this law of chastity is annexed: and such as have made trial of themselves before: good God, what trial is made of such persons whom they nourish, and mew up in the prime of their youth, in their Seminaries, and Colleges? far from all society of women, (whom if they would keep still at short diet, and without wines, I could not condemn their vowing) who never made trial of themselves, whether they had the gift of continency or not? how many are there of your Clergy, who either because their parents so appoint it: or else, because they find it a ready way, and step to promotion: are willing to addict, themselves to that course of life, before they know by experience, whether they can be continent or not? nay rather which of them is there, (I appeal to their own consciences) who by often yielding more or less, to some of the morosous cogitations, (as they call them) do not find by experience, before they take holy Orderrs, that they have not the gift of contivencie, but do more or less burn with their morosous desires, and cogitations. 
The Pontificians are such favourers of Vows of chastity, that I know some married couples, who living together commit horrible impurities, and yet they will not prevent them by the remedy of nature, because against their own vows. I know divers Ignatians are very forward to persuade married couples to vow such pernicious continency.  I could here particularise somewhat, but will not, having appealed to their own consciences, and the consciences of such ghostly Fathers, as hear the confessions of their Divines, who are at the next step to Orders.  
But let their ancient Histories be searched, and they shall find that the Church of the East, (where religion was first planted, and the ordinances of the Apostles well known) would never admit of the necessity of continency in Clergy men, which some endeavoured to impose upon them: In the holy Scriptures it is most clear, that married Priests and Bishops were permitted to use their wines, and also to perform all Church-offices: so clear this truth is in Saint Paul 
a 1. Ad Timoth. 3.  to Timothy, that he taketh order how the wife and children of such persons are to be ordered. And who is so ignorant a D●uine as not to know 
b Valentia. de celibatu. cap. 2. Th●●. 〈◊〉 2. 2. q. 88 Durand. lib. 4. dist. 34. 37. & alij. Scholastic. communiter ibidem Solus de iure & justitia. lib. ● & Petrus. â Soto in institut. sacerdot. lict. 5. Alphonsus â Cast●o adversus. heres. verbo sacerdot. Azor. institut. lib. 13. cap. 12.  that, with Valentia the Ignatian Divine, all the chiefest Pontifician Divines do acknowledge, that the Law, and Vow of chastity is only annexed to Priesthood, and holy Orders by man's law, to wit, by the laws of some Roman Popes, & by their Synodical constitutions at most: and that Christ and his Apostles appointed nothing therein. I have often marveled how Pope's, who have been so liberal to dispense in all Church laws, in all manner of Vows and Oaths (yea and with Laics most often in the vows of Chastity) either 
c Thomas is Aquin. 2. 2. q. 88 art. 10. ad. 3. Azor. lib. 6. cap. 1. Tom 1. & Theolog. omnes communiter.  for some great good, to the parties who had vowed or sworn: or to remove some evil from them, or else for some spiritual good, or temporal profit to others: or, to remove, some occasion of spiritual or temporal evil and hurt, or else in respect of impotency or unableness, to keep the Vows: yea, who have dispensed, & daily dispense, with promises, and oaths of fidelity, made to princes & other third Persons, will not, for the soul's healths, of some of their polluted Bishops, and Priests, & to remove so general, & Universal a scandal, from their Church, dispense with all such of their Clergy, who by their own confessions, and experience of the whole world, are so far from being continent, that they do like impure horses (hinnire) neigh after the Wives and Daughters of their Diocesians and Parishioners. I do here, constantly, and Christianly affirm, that it were more tolerable, and more agreeing to the use of the most pure Sacraments, that all Priests, and Bishops in the World, being dispensed withal or otherwise freed, should marry, and use marriage, then that one only, incestuous sin, or Sodomitical impurity, by occasion of the Law of Chastity, 
d This my discourse falleth, if there be sin in marriage, as the ancient Encratites and Tatians held: otherwise it is invincible, for doubtless dispensation must be granted when otherwise sin through impotency cannot be avoided. See Abbas. in c. c● olim de clericis coniugat. Sotus. lib. 7. de justit. q. 6. art. 2 Good old Azor lib. 12 cap. 13. granteth that for temporal peace, the vow of chastity may be dispensed withal, as though the removing of sin were not a greater cause for dispensation in any cause whatsoever.  should be committed. For as in the first (secluding the Law of Chastity ordained only by Authority of some Roman Bishops, not expressly instituted by God) there should be no sin, so in the other there is sin inexcusablie, which in malice, (because infinite) surpasseth all the good of Chastity, (because finite) that may be in all other Priests. Had it, not been better, that the impure Venetian Abbot (whose excesses, in soliciting of matrons, that worthy state would have corrected, if the Pope would have given them leave) should, have been dispensed withal, to have married, rather than to have been by his most impure conversation, part of that scandal, by which the whole Christian world, had like to have fallen into a most dreadful commotion? Had it not been far better for the Legate Cardinal of Cremona his soul, and more for Rome's honour: that he should have been dispensed withal; and have brought a wife with him, rather than he should the same night, after that day in which he most bitterly had inveighed against the Marriage of Priests, be found in bed with a common strumpet, as 
e Math. Paris in Henri. 1. ad. ann. 1125. Huntingd. Westmonast. Flores ad cundem annum.  Matthew of Paris, with others, condently deliver? had it not been far better for the Honour of the Apostolic See, that john the 12. should have dispensed with himself, and have had, one lawful wife, rather than to have kept three infamous strumpets, Stephana, Anna, Raynera? as Luitprandus 
f Luitprand. Tic. lib. 6. cap. 6. et. c. 7. Onuphrius in Annotat. in platinam in johan.  affirmeth: and accusing him also to have committed many other most impure villainies? What should I mention any thing of Pope Sergius, john the 8. john the 20. the 22. Alexander the 6, and divers other most impure Popes etc. But what care, these Pharisees, how impure and filthy that of the dish is within so that they may be thought at lest to vow chastity? and to have wills to be chaste and pure? I thought not, to name any particulars concerning this point in any living; but seeing the Ignatians are so holy that they will cas● off all such faults, upon others, as though they desired not so much as any conversation with women: (and yet who be they that now give first entertainment to the gallant women at Saint Omers? who those that daily converse with them? be they not Ignatians?) I will deliver here one certain thing which happened, (pardon me courteous Reader, if I abuse thy patience with relating of it) in their famous Dowist University and one of their Ignatian Schools, and by an Ignatian also, who was 
* Witnesses M. I. S. M. T. S. and M. W. C.  observed by Persons of worthy credit often to pollute himself most shamefully in the open schools, yea & so apparently, that it was thought the Reader could not but observe it: the like is testified, and proved of another in the same Schools, but he was no Ignatian; and the like I saw of another, in the Divinity School of Rome, but he was no Ignatian, but under their Government only.  
But what do I insist, to inveigh against their wicked Law▪ promiscuously binding all, that take Orders, whether they have the gift of continency, or otherwise, not to marry? they will doubtless object to me that I long after Marriage; they may Calumniate me at their pleasure: how I have conversed, it is well known (even, amongst many Modest, chaste, very worthy, and worshipful Gentlewomen) and I here protest before God, that I never found a more real & sincere detestation, against all carnal thoughts and molestations, or any desires of that kind, then at this present I do: yet, I esteem it far more meet and agreeing▪ to Christ's institution, and the Holy Apostles doctrine for any whatsoever he be, rather to Marry then to burn; yea so much as to have any least unlawful o● sinful desires, & rather (according to the General & Universal Doctrine of all their own Divines in all other Vows or Oaths) to be dispensed with his inconsiderat●e Vow, or else to have it interpreted, and declared unlawful, rather than through impotency, impossibility, or imminent danger of not keeping of his vow, to commit any other sins of impurity or to give any scandal to any other person. And so here I conclude this matter, with a saying of Pope Pius, the second, as 
g Platina in vita Pij. 2.  Platina reports him, that as there were many reasons, to forbid Priests marriage, so there were more to allow them marriage: how many there are, he that will read 
h Pelagius de planctu.  Aluarus Pelagius and 
i Clemangis de corrupto statu ecclesiae.  Nicholas Clemangis, will easily acknowledge: and the Verdict of that Pope to have been most just, and necessary.  
To Conclude this matter it is as clear as the Heavens that the Pontificians are favourers of all impudicity in their Clergy▪ by forbidding them marriage, and yet permitting them to eat, drink, and converse as indifferently as the married do. So are they also in many other cases, Authors, and Abetters of much Impurity: and here I observe, by the way (I know not by what secret spirit it comes to pass) that our English Ghostly Fathers, are for most part, easy interpreters and absoluers in case of most impure sins, but if a man disobey a Pope's brief, none or else very difficult is their absolution. A crooked deformed Priest, would not a Priest forsooth, allowing the oath of Allegiance; and that Ignatian who denied me absolution, for that I held the Pope, had not authority to depose Princes, yet could he absolve the Master of the house, who was more than thought to haunt common queans, himself also not unacquainted with the notoriousness thereof. He was just another Peer Cotton. God vouchsafe, to open the eyes of the seduced, to leave the society of that Congregation, which hath so shamefully Apostated from jesus Christ his sacred doctrines and most holy institutions, and hath thus repleated her congregations with all nefarious impurities.  
Sundry other Laws there are, which might justly be called in question: and whosoever will with indifferent eye consider all such laws and customs wherein the Romanists, do most differ from the reformed Churches, he shall find that they all have express respect to set up the Roman Monarchy; either in Temporals or spirituals: as for example, the Law and Custom wherewith they endeavour to exempt from all correction of Civil Magistrates all Clergy men, though their offences be enormous and such as cry for vengeance from Heaven. Like is their Law of reserving certain Papal Cases, which causeth many sacrilegious confessions: like is their Law and Custom for their Penitents to confess an entire number of all their sins with the Circumstances thereof (changing the nature of sin) which causeth inexpressible conflicts and scruples, especially in consciences of their Women Recusants. But I omit to write any more of these, and so pass to my other Motives.    

The Third General Head, out of the observation, of English Pontificians Spirits.  
THus having set down some of my chiefest motives, out of the pernicious doctrines, and most wicked Laws of the Pontifician Church: I am to prosecute the other two General heads, out of some observations of the Spirits, of the Chieftains of that profession, in the propagation of their Gospel; and of their lives and conversation. But for some respects I will at this present pretermit the latter (being not willing to descend into particulars of that kind) & for the other, my discourse shall 
* It were bootless to decipher the lives and spirits of latter Popes: they are far worse than those of whom Masson a famous Pontifician writeth so liberally in julius the 3. at whose boldness I marvel when I consider what the famous D. john of Paris lib. de potest. Reg. & papal. writeth: Every fact, saith he, of the holy Father, must be interpreted in good part, and if it be theft or any thing that is ill in itself, we must interpret it to be done by Divine instinct, thus he. So sixth▪ his pride, drunkenness, cruelty. Alexander the sixth, his impurity. Gregory the 14. hypocrisy and anarice, etc. all was by Divine instinct, etc.  only (omitting their Popes) touch the Spirits of such as have been Ringleaders, against the present state, and Church of England: in prosecution whereof; if I seem sharp and bitter, and to touch to the very quick, not the skin only, but the very soul of the Ignatious Spirits: I desire the Readers favourable construction, and to interpret that I do nothing out of malice, or for revenge, but only that Britain may see, what serpents she nourisheth within her bowels (would God, not too near & c?) & how extreme dangerous it is, for the public weal of this State, that Pontifician English are permitted to have such free conversation with them in Flanders, France, Spain, etc. and to demonstrate, that if Brittany, have just cause to fear Rome, and the Pope's Dominions; the last and least Cause, is not, because the Ignatians are there, powerful favourers of all hot and malcontented Spirits; providing Sanctuaries and Cities of Refuge, for Tesmonds', owen's, Gerard's, &c. which men also in Flanders, England, etc. change not their Spirits but the air; being every where the same in their undermining and indirect courses, for setting up, the Papal Monarchy.  
First therefore, whereas they pretend, to be Apostolical men in the manner of their amplifying and their planting of the Roman Religion (in which action if in any, man necessarily must be guided by God's Spirit) it is not possible, that their pretence should be sound; unless they therefore hold themselves Apostolical, because they do in the worst sort, imitate those two Apostles who desired of Christ, that fire might come down from heaven and consume those who would not receive him: 
a Luc. 9  to whom the good and meek Shepherd, answered: (Nescitis, etc.) you know not, of what spirit ye are, by which answer, he utterly condemned, the spirits of all such, who seek, to bring in Christ, and Christ's Doctrine, by subversion of States and Kingdoms. And what are the Pontificians tainted with this spirit? O ye heavens! speak for me; nay, the very stones will speak, that the 
b Of Gregory the 7. Paschall, Victor Alexander, Innocent, Boniface, etc.  Fathers of the Roman Church described, by them, that sat upon the red, black, and pale horses, have often, under pretence of religion, taken peace out of the Christian world, causing such dreadful Commotions, as the very memory thereof cannot but affright a tender and Christian mind. It is needless to recount the thundering sentences of Popes against Emperors; fresh in memory, are the impious sentences, of Pius the 5. Sixtus the 5. against our late Sovereign of famous memory; tending to the whole subversion of this Kingdom; who by their bulls of deposition, and excommunication 
c Bull. Sixti 5. Pij. 5. contua Reginam.  charged under the pain of excommunication, all English Subjects, forcibly to deprive that most Gracious Lady, and Queen Elizabeth: and although God of heaven had set her over us, yet the earthly god, with his triple crown, to whom all power upon earth was given (as one of them speaketh) sitting in the high throne of his See, did 
d Bull Pij. 5.  unqueene her; & make her as another ordinary Subject. But what? were the English Chiefe-leaders guilty of any one of these plots, and practices? Let Cardinal Allen, march first, who although he 
* Related by the moderate Answerer.  would seem to touch, and reprehend those, who gave information to Pius the 5. it was not for want of good will to the matter itself, but because the state of England did not then permit it ● the Pontificians, being not strong enough, to put in execution, Pope Pius his depositive sentence; for otherwise in his book called the defence of English Catholics, he doth most eagerly defend the Pope's power, to depose Princes, and constantly avoucheth that he may charge all Subjects, and authorize them to deprive Princes in case of Heresy, and other needful occasions of Church, and Common Wealth: the which doctrine as he doth, most politikly and cunningly seek to establish, by sophistical reasons and many devised untruths: so is he most learnedly confuted, by that singularly learned and judicious Prelate, the 
e Bishop Bilson of the supremacy.  Bishop of Winchester, so sound, that neither Allen himself, nor any of his Seminarists, durst ever, yet attempt to make any reply against that very learned and judicious work.  
Again, call to mind Cardinal Allens declaration, to the Nobles in England in 88, the which he himself conceived and dictated, in very great haste to three or four Scribes, together at once, to have with speed more copies to send hither into England, thereby to incite the Peers and all Pontificians of this Kingdom, to join with the Armado; which King Philip of Spain sent hither, for the conquering of this Kingdom: which Spanish fleet came also full fraught, both with Pope Sixtus his prophecies, his blessings, and curses,; and with the blessings of their maid of Lisboe, with a vain prediction of their victory; but through the power of God, both Horse and Horseman, were drowned in the Seas, where, most of their ships, with the Pope's blessings and curses, made shipwreck, God converting their curses upon their own heads. These books of this Cardinal, with many other of his discontented speeches, against the English State before 88 do discover lively, how much he had borrowed of a worse spirit, then that was which our Saviour ᶠ condemned in two of 
Luc 9  his Apostles: I say before 88 for I have observed since that time (God checking by that miraculous overthrow his spirit,) he hath been far more moderate, than Robert Parsons; into whose soul, how a double spirit of that kind hath ascended from below, it is almost superfluous, to stand to prove. His Doleman, which I know by some speeches that I have heard from his own mouth he purposely intended against the undoubted Title of our most Gracious Sovereign (whom jesus vouchsafe long to preserve) and to entitle as much as lay in him, the Archdutchesse with an imagined and chimerian title to the English Crown; and to that purpose he dispersed as many of those books into this kingdom, before the death of Queen Elizabeth as he could conveniently: earnest he was with me, some fifteen years since to have brought some of 
* How often have I heard this man rejoice at the shuffling and civil commotions which he foreimagined would light upon the English at Queen Elizabeth's death. How often have I heard him say and Ios. Creswell also with divers other Ignatians, that England will never be happy and fully converted, without the sword and a conquest thereof.  his Dolemans over with me into England, which I utterly refusing, highly displeased him therewith. Again his public rejoicing, when he heard by a false Alarm, that the Spaniards had safely landed in England in 88 and his dejected countenance, when that false news, by true report was checked: How joyfully did he troth up and down, to carry the first news amongst the Pope's friends and England's? Enemies But good God; how was he confounded, at the hearing of the second news, of the burning and drowning of the Spanish Fleet? All Elements concurring to the confusion of Pharaohs host. This 
* divers worthy persons have observed this spirit in Parsons, especially that worthy Deane of Life, D. G. who for his love to his Country, and openly disliking the Ignatians courses, was by Parsons & others of his fellows procurements, banished out of the low Countries.  man's spirit was ever thought to be plotting and devising, for England's conversion by England's subversion: against which time, he had provided certain rules of reformation; amongst all which I will tell you one pretty one. When England is converted, at first (said he) there must not be admitted into it any religious, excepting poor Capuchins, and the contemplative Carthusians and his own brethren the Ignatians, for some self pretences as is observed. A politic devise, that so he, and his, might have the shooting at the purse & the hitting of it; for 
* When in Spain by a witty libel the Capuchin Friars were described to shoot from the purse, the Franciscans wide of it; the Ignatians were described to hit it in the very midst; with this posy (teattino) which word signifieth (Theatine) and I hit thee Of this the Ignatians complained, to the present King, who wittily replied to them: Do ye not then his the purse Fathers, and all will be well.  the Capuchins having no possessions, shoot from the purse; the Carthusians being contemplative should not so much as draw an arrow to shoot at the purse; and so he and his might carry away the bell, and do all, and purse all.  
How joseph Creswell, another of that society, and an English Chieftain, hath been tainted with that spirit, it is too to manifest; he must forsooth, carry Priests, that come from Spanish Seminaries into England, up and down to visit the Peers of that Kingdom, and to take their leaves of them, that they may bring some comfortable news, to the oppressed English of their King's intentions, for England; he must carry them also, unto the late King of Spain, to kiss that King's hands; and to hear from the Kings own mouth, words of comfort, (not of patience) to carry to the distressed English Catholics; that he forsooth, would aid and assist them, as soon as possibly he could, etc. Oh, how did I myself see, and hear the same man about some fifteen years since, applaud, & commend a certain Spanish 
g Adelantado, is an Admiral.  Adelentádo, for protesting and vowing, that if his master the King of Spain, would give him leave and allowance, he himself would employ, all he could make, towards the subduing of England, (this was the Admiral, of whom I mentioned before, that he affirmed his King and Master, had no need of England) and the reducing of it, to the Roman Religion? Again the entertainment, and encouragement, which the same 
* The same Cres. caused a Te Deum to be said in the Roman College, for a false alarm of the Spaniards good success in Ireland.  Creswel gave to Winter in his traitorous project, standeth firm in our English records; and the acknowledgement of Garnet himself, to have been partaker of Winter's plot, do demonstrate, both, of what spirit Creswell was, and also, of what spirit the English Ignatians probably are, whereas their Provincial Garnet, was so deeply by his own confession tainted. By 
h The relation of the solemnity Wherewith Philip the third and his Queen were received by the College of the English in Valladolid. pag. 31.  those verses (amongst divers others set up in the college of Valladolid, in Spain, when the King that now is, with his Queen, was by the same entertained) with this posy over them, (fugient a fancy ignis.) they will fly from the face of fire; and over the same posy, being set also the Arms of England, the Lions; and the Arms of Valladolid, which are Fire. Those verses I say approved, by such Ignatians as did read them, and many since which have defended them, do demonstrate the Ignatians holy spirits, against this Country.  

These are the verses, first in Latin.  
Perdomat indomitos, effrenatosque Leones  
flamma; feras vincit, vincitur igne Leo.  
Angliacisaevo, ne lanient dente Leones,  
innocuas pecudes, innocuosque greges:  
Ferteciti Hesperias, Britanna adlittora, flammas;  
indomitasque feras Pincia flamma domet:  
Sic fugient timidi, posita feritate, Leones;  
sic poterit tutum, vivere mite pecus.   

In English thus.  
The untamed Lions, stern and bold,  
with fire are overcome.  
Fire tames them, when nought else prevails,  
with fire, it must be done.  
Lest English Lions, with their teeth,  
and with their cruel paws,  
Should tear the tender English flock,  
which are to near their jaws;  
Bring Spanish fire to British shores,  
bring forth your Pincian flame:  
So will they leave their cruelty,  
and fly away for fear;  
So shall the gentle cattle, live  
in safety, ever there.   
But William Hoult another, who in 88 was all in all, in Flanders; was not he to be touched with this spirit? doubtless the state of England, is not unacqainted with his proceed; but one thing I can here report of him, from the mouth of a certain English Ignatianed Priest, corrector of the press at S. Omers, to wit, that the said William Holt, in 88 sent into England as many currants, as stood him in five hundred pounds; by that means, to convey some letters, into the same Kingdom: (doubtless, those letters carried some mystery with them, that were so closely and with such great care to be carried.) But the practical spirit of that man, and his solicitudes for England, are to well known, therefore, of him enough. But one word with the Corrector, who jump at the time, when the damnable Powdertreason should have been acted, came down from Rome, and in the company of some five or six Ignatians, (a matter not usual to have so many Ignatians sent together in one mission for England) appointed and purposed with all expedition, to pass for England: but so soon as they understood, of the discovery of the powder plot, they all, and this Corrector, also, changed their courses and settled themselves elsewhere, one of the speciallest of them now playing the Rector at S. john's mount in Louvain. At the same time with like care, all the 
* The sudden, unexpected, and diligent inquity and search made after these books, was much noted by divers of the Seminary of Douai, and much descanted upon in secret, when the Powder-plot was discovered, and many thereupon inferred, surely the Ignatians fingers were in it.  books of Doctor Stapleton, were sought for with such haste, as though they should have been presently put into the possession of the Ignatians; to whom Doctor Stapleton, had bequeathed them, for the first college they should have in Oxford. What these things might portend, I would it were not too to easy to conjecture. For my part, I will not judge any certainty, only I observe, how in that most hellish attempt, when 
i Apoc. 9  Abaddon, with his smoky Locusts, would have blown up together all the glories of this kingdom; there were none but Ignatians, as Garnet, Gerard, Holcorne, Tesmond: or Ignatianed, as Catesby, Rookewood &c. (who loved the Fathers so dearly, that they esteemed of none, who did not highly reverence the Fathers) were to be found, partakers, or abettors of that hellish attempt; and yet the Ignatians, and their friends beyond seas, what with their 
* john Gerrard, and Oswald Tesmond do beyond seas with most horrible oaths protest, that they had no knowledge of the ●owder▪ treason.  equivocations, protestations, etc. have so cleared themselves, that amongst those outlandish people, there are very few who think the holy Father's guilty: but all suspicion that is, lighteth upon the poor Secular Priests, which (God knoweth) are farthest from such courses: if they have not drunk more, or less, of the Ignatians cup; but there is no suspicion of the holy Fathers; (God forbidden,) no rather, let the acknowledgement of Garnet himself, with his own letters, (evidences unappeallable) and that which was done before the most honourable, and most public Court of this Kingdom, be all invalid, and counterfeit, rather, then that any Ignatian, should be found guilty of so execrable a treason. O immortal God of heaven! how hath the God of this world, blinded their eyes! that they will post up and down, the strawie face of that wretched man? they doubtless herein are delighted with counterfeits, and a mask of straw provided for the fire with the worshippers thereof. Here, if I may be so bold, I would ask of the Precedent of Douai, (because he is a special chieftain amongst them) what spirit might be observed to have been in him, when he, with more than ordinary contentment, entertained Guy Fawkes, the Powder-matchman, some divers whole days together, before his coming into England, with much conference with him; not without admiration of divers of the College, (who knew not the mystery) considering the meanness of the man. Surely if the 
k D. N.  Vicepresident had been there then, who cried avengance on a certain Sovereign, when he was for his clemency commended by a true hearted English Priest: he had been a fit man to have been of the Council. But I marvel, not at his cursing spirit, for he came from the Camp, to the Seminaries, and of a soldier, quickly (which in ancient times would not have been so commendable) was made a Priest. But alas to make an end of this matter, that the Ignatians, and the Ignatianed, were too too well acquainted with some great matter to be acted about the Powder time. For when I was last beyond the seas, a grave person reported in my hearing, and in the hearing of a reverend Priest, that the 
l R. V.  meeter-maker of their English hymns spoke openly in Antwerp, at a table where divers were drinking together, some five or six weeks before the Powder-treason time, that there was some great attempt in hand in England. Perhaps the good man knew not the whole secret, if he did, then perchance for very shame he concealed it, for I hardly think he would detest the fact, who so eagerly commended the stinking Ignatian Queres, or Pruritanus; and the most villainous Polonian Exetasis against his majesties most excellent state and person: which books also, are most singularly esteemed by some beyond seas; of which I think, if the most excellent Archduke knew, they should not be so dearly esteemed of by him. But I surcease to write any more of this kind, I have perpaps discovered so much of the Ignatian spirit, that some of them will attempt by some means or other, to attenuat my spirit: but I weigh it not, for nothing more welcome to me then death itself, so that I may be found provided, and ready to meet him and to be with him, after whom my soul longeth and breatheth so much, as this corruptible flesh of mine will permit me. My redeemer hath numbered my days, and 
ᵐ Psal. 138.  hath put my imperfections in his sight, and before he calleth me, no man can thrust me hence: his truth is witness to my soul, that in this writing, I seek only his glory, in whom confiding, I fear no man. And I humbly wish the English Recusants to beware of such seducers, as come under the garments of sheep, but inwardly are ravening wolves, who plotting to bring to pass their conversion of England, seek nothing but the subversion thereof, rather than their desires should not take effect. And therefore, as themselves well know, are ever inculcating matters, to the disgrace of the Church, and state-government of this Kingdom; & cannot well endure, that any Priest in his Sermons, should so much as commend and inculcate obedience to temporal magistrates. I myself was at my first coming sixteen years since into this Kingdom, not a little reprehended by two Ignatian Priests, because upon that text, 
a Matth. 22: Mark 12.  Give unto God that which is Gods, and to Caesar that which is Caesar's; I had (said they) too much insisted upon the latter part thereof, in persuading of obedience to the temporal magistrate, and yet in that sermon (which was not above an hour and half long, I am assured) I discoursed not twenty lines of that subject.  
To proceed, I gather another trick of naughty Spirits, especially in the elder and latter Pontifician Monks and Friars, who have set forth so many counterfeit and comentitious treatises, in the ancient Father's names, by that means to establish and confirm their doctrines, of their transubstantiation, their Pope's supremacy, their confiding in merits of Saints, adoration of Images, etc. Wherein, I do constantly affirm, that the most pregnant, and clearest proofs, which they pretend for most of their Roman positions, are taken out, either of such counterfeit books, as some of the learnedst Pontificians call in question; or else out of such commentitious books, and putative works, of ancient Fathers; which by very sufficient proof, may be showed, to be not currant. And when withal, I observe, what order they have taken with their 
* Indices expurgatorij, Romanus, Neapolitanus Hispanus, Belgicus editià Poutificijs.  Expurgatory Indices; not only, to give annotations, but further to corrupt the very texts of Authors; so that none, of later Pontifician Authors, in short time (such as Caietane, Ferus, Stella, Ludovicus Granatensis, Polidore Virgil, Claudius Espex. etc.) shall be found sound, and to speak like themselves: yea, they stick not to corrupt, the very texts of ancient Fathers, whose editions they daily innovate at Rome, Paris, Lions, etc. The industrious 
* His Treatise of corruption of Scriptures, Fathers, Counsels, by the Pontificians.  M. Thomas James, hath produced many of such corruptions, and promiseth much more; one of them for a taste, which I also observed long ago, and proposed to a learned man, but received no satisfaction, I will here give to the Reader: it is a corruption, of a saying of S. Gregory Nissene, which is this, (Illam solummodo naturam, quae increata est, colere, ac venerari didicimus:) were have learned, only to worship, and adore, that nature which is increate: but the Spanish expurgatory Indices, say, the word (only) must be put out of the text: a good cause why; the reader, cannot but observe the mystery; therefore I pass it, with silence. Doubtless these men, who are so impudent, to set forth their own late Authors otherwise, than themselves wrote; and are not ashamed, to corrupt the texts of ancient Father's works: it is no marvel, that they do so shamefully, in their ranslations, pervert the sacred word, abhorring nothing more, then in those places of controversies, in which they descent, from the reformed Churches, to have their translations reform, according to the originals of sacred Scripture, in which the word of God was first written, by the Authors thereof. Many shifts 
p Bellarm. lib. 2. de ●erbo Dei.  Bellarmine, Stapleton, Harding, & others devise, to wash away this dastardly tergiversation of theirs, in refusing trial by the originals of God's Scripture; but, the imputation is just, and unremooveable, and will help to bring their Babel to her confusion, together with her Expurgatory Indices, of late, and ancient Authors.  
Further, the naughty spirits of many Pontificians, as Bellarmine, Stapleton, etc. have seemed manifest to me, in that they do, most egregiously (to bring, the reformed Churches in hate and contempt) calumniate them, to teach such doctrines, as they utterly detest, and disclaim from. As first, they accuse them, that they, give justification to faith only, (meaning ostentimes, such a naked faith, as they teach void of charity, that is, faith informed, as they speak) a mere calumniation. For, who knoweth not, that the reformed Churches make justifying faith, that, which inseparably 
p Galat. 5.  worketh by charity, as the Apostle speaketh? again, they are accused, to exclude, necessity of good works to salvation, and all reward also, of good works at salvation: mere imputations. For, as they continually inculcate, and commend necessity of good works in their pulpits, more effectually, then, in many of the Pontifician Churches (whose Preachers, are much busied, with extolling the merits of Saints, the worth of indulgences, etc.) So likewise, they publikehe profess that God, will not be unmindful of the least good work (done, as it ought for his sake,) to reward the same. They are generally calumniated, (amongst the good English Pontificians, who mean well) that thy make Gods he Author, and impeller of, and to sin: a mere calumniation. There are indeed, some doubtful speeches, in Calvin's Institutions, but if it would please them, but to interpret favourably his speeches, in like for as they interpret, the speeches of many later Dinines, yea and sentences of the very scripture itself, which in some places, seemeth more directly to make God the Author of sin, than ever Caluine did: their calumniating spirit would be satisfied, and know, that he teacheth nothing else then, what their own Christian Philosophers do teach, therein: of God's immediate, and positive concurring, to the entity, and nature of every sin, and to the entity, and nature of every moral, or natural occasion, of sin: and if he should say, that God, as a universal Cause, doth not only immediately, concur, and intrinsically coworke, with moral second Causes, in their moral evil actions, as you all teach, or must teach, unless you be Heretics: but also, that God, as the Prime universal, and supreme independent Cause, of all things doth in a kind, of priority of nature, also prevent, and move such moral second causes; in their free moral actions, being either of vice, or of virtue: tell me, is there none of your Pontifician Doctors, Friars, or Monks, who teach the same, if not far worse? who can be ignorant of this? who hath understood, of the great 
* I myself when I was some year ago in Douai, saw this doctrine that God doth move with a priority of nature, of causality, and effectually, all moral agents in all their actions; printed in certain Theses, which were to be defended publicly, under the moderation of one D. Estius, who obstinately (as I was there informed) defended the same position.  controversy, betwixt the Ignatians, at Douai, and some other Professors of that University? the noise of which scandalous controversy soundeth even up to Rome itself, there to be determined, etc. The English Liturgy is most egregiously calumniated to be vain & irreligious: a most slanderous imputation: for the form thereof, is conformable to all antiquity, & is very religious; and if some private disorderly persons, sometimes minister not the Sacrament according to the form there prescribed, what of that? But I have often wondered, why the special absurdities and abuses (if there be so many in the Book of English Common Prayer, as they pretend) have not been by any of the adversaries in some special sort largely discovered and confuted, considering how often, and in how special sort, the many turpitudes, abuses, contradictions & fooleries of their Roman Masses have been learnedly deciphered.  
Commonly, and daily, is the Church of England calumniated, for giving unto the Prince, the Title of Supreme head or governor of the Church of England; which yet is given in no other sense, then to show that very power and Supreme jurisdiction which all Ancient Christian Emperors and Kings in the 
q 1. Paralipom. 28. & 2. Paralip. cap. 17. & 19 Reg. 4. cap. 18. & 3. Reg. 2.  old Testament, and since, have ever more or less had in their Kingdoms; to wit, that for the public settling, establishing, execution and administration, of all manner of justice, whether in matters of Religion, or other Temporal causes; the Prince, hath Supreme authority; and that without his command, or permission no man may, so much as bear, or wag any rod, of any public justice, or government. But touching the ministration of Sacraments, giving of Orders, giving the power of the Keys, and in or touching defining of faith; it is a mere foppery, to say, the Prince challengeth any such matter in this Kingdom, or that any such is given him. But in all such respects, he doth most religiously acknowledge himself to be one of the sacred sheep, of Christ's sacred flock, under Christ his ministerial Shepherds of the English Church. Remember, I pray you how 
r Parsons his Catholic letter and answer to our King's Apology.  Parsons admitteth, that the King's supremacy (as his most excellent and pious Majesty, most religiously, and excellently explaineth the same in his Apology for the Oath of Allegiance) is allowable and such as may be received. The truth is, you care not so much for what the Prince hath, as, for that the Pope is excluded from his gainful Supremacy, over this Kingdom; who was accustomed with his annates, Reservations, Unions, Comendaes', Expectative graces, Provisions, Presentations, Nominations, and with infinite such like 
s 1 ad Tim. 6.  novelties of names, and profanations, to corrupt all Church discipline and Religion of this Kingdom, as the 
t Lincoln. Epise. apud Matth. Paris. in Henrico. 3.  famous and holy, Robert, Bishop of Lincoln, long ago objected, to your holy Pope Innocent the 4. And here to note by the way, your vanities; you think it, to be eternal blemish to the Church of England, for that King Henry for love of Queen Anne Bolleyne, as you say, and to be divorced from Queen Katherine, did exclude the Pope's authority out of England, merely upon fancy and passion. But alas, your devise is vain; for it was first given unto him by the learned University of Oxford, than Pontifician: upon this occasion, which I desire you to mark. There was earnest suit, made by some certain Pontificians, to the King's Majesty to condemn Martin Luther's opinions, as being, the very same in many points, with those of john Wicleff; who had been long before, often condemned, in that famous University of Oxford, and by many of his former predecessors: whereupon the King being desirous to see a copy of Wicleffs Articles; one was brought unto him, the which he seriously perusing, found one of them, to be thus, (to wit) that the Bishop of Rome, had no power, nor jurisdiction by right over the Church of England: Which, when, the King saw having at that time, the weighty controversy, about his divorce, with the Bishop of Rome, he seemed to like thereof; but willing to do nothing rashly or against Faith, 
u This standeth recorded in Oxford, as M. Thomas James hath affirmed unto me very lately.  he presently, dispatched the same Article, to the University of Oxford; to have it, by the learned anew examined; and their judgements freely to be given upon it; the which was accordingly done, and the Article approved: whereupon that Prince resolved, by Consent and Authority of Parliament, to exclude the usurped power of the Bishop of Rome, over the Church of England: which under his most tyrannical oppressions, had a long time groaned: but by this means came to be delivered from the Egyptian servitude, as the holy Bishop of Lincoln long ago Prophesied it would. And if King Henry the 8. upon your supposed motives did impugn, the Papacy, yet, I pray you, what greater, disgrace is it to the Church of England, that King Henry should exclude the Pope's supremacy? then it is to the Church of Rome that he should establish the Statute of six Articles, for your Mass auricular confession, & c? and what disgrace to your doctrine of adoration of Images? because the usurping and avaricious Empress 
x Baron in Anall Platin. in Adrian.  Irene, caused the same by a Synod of Bishops to be decreed in Nice? And I pray you, do you, think worse of your jubilees, because 
y Platina in Bonif. 8. & Walsing. in Edward. 1. Polychron. lib. 7. cap. 40.  Boniface the 8. who entered most ambitiously like a Fox, lived like a Lion, and died like a Dog, brought them in? beware of such mislikes, it will not be for the profit of Rome's purse?  
Again, the Church of England is calumniated every day, by all the Ignatians, as though she had no true orders or jurisdiction: I dare affirm, that in it there is as certain, and as assured a succession of orders & spiritual jurisdiction, as in the Church of Rome itself, which hath so often tottered, with so many schisms; and hath been pestered with so many Apostatical Popes; as both Baronius, and Genebrard deliver. I myself very lately searched (for my own satisfaction) the Records, and I find clearly, that Archbishop Parker, was sufficiently, truly, and canonically ordered and consecrated, by such Bishops as had received orders and consecration according to the Roman Church; he swore not, thou wilt perhaps object; obedience to the Bishop of Rome a toy. Where, in all antiquity, find you the use ofswearing subjection to the Bishop of Rome? Roman Tyranny brought it in to the Church, and Christian liberty hath exploded it. It is indeed, the soul of your Religion, that subjection to the Bishop of Rome, is a mean, necessary to saluavation, as necessary as Baptism itself. O prodigious Doctrine, it is not enough, say these men to salvation, to be united with Christ, and subjecteth to our immediate Pastors, who are in union, with the whole Catholic Church, touching the Catholic faith; unless we be also united, by immediate subjection unto the Pope of Rome; who may both be an Heretic, and also, contaminate the Church, with his pernicious Laws: So that if a Pope Nerolike, (as Boniface the 8.) would by pernicious Laws, draw you from Christ; and like as a Heliogabalus (as john the 12.) would draw you to all impurities, and teach you to divide the Church, by opposing, against the true Pope, after his just deposition by the whole Roman Clergy, & most Bishops of Italy assembled in a Synod: or Ottomanlike (as Paul the 5.) will teach you, against Christ's institution, not to yield temporal obedience, to your lawful Sovereign; if he out of his throne, take upon him, to dethrone him: unless forsooth, you be subject to such Vicars of Christ, you cannot have salvation in Christ. O prodigious and vain Doctrine! of these times the holy Prophets (O ye Britaines) have forewarned us, let us beware of them.  
What vile calumniation is that by which the reformed Churches of England, are charged, to deny the seeing of God's face and glory, unto the Saints departed, until the day of judgement? What a slander, that she respects no Holy days of Christ, or his Apostles? I dare say, that the memories of the Apostles, are in many places, of this Kingdom as religiously observed, as the Sundays are with them: but in the observation of the Sabbath, our Lord's day; the Church of England doth, so far surpass all Papistical Churches, yea of Rome itself, that it were a sin to make any comparison therein betwixt them. 
a Caluino Turcismo.  William Rainolds calumniateth Caluin that he teacheth, that Christ, by his corporal death redeemed not mankind. A mere Calumnious imputation: his doctrine is, that Christ by his mere Corporal death (had he not subjecteth himself, to have undergone, his father's displeasure against mankind, and to have clothed himself, as it were, with the deserts, punishment and guilt of man) he had not, fully made that satisfaction for mankind; of which the Scripture so often speak: of which doctrine who can be ignorant, who is acquainted with holy writ? Great is their spite against that man; but notwithstanding all their malice against him, he lived peaceably, laboured faithfully, and died Christianly, leaving such a posterity of books behind him, which checketh the daily & continual innovations of Rome.  
Grievous, is the imputation, to the English Church for condemning, and contemning the ancient Fathers whereas the most it striveth for, is to support that, of 
b Tertull. lib. de prescriptio.  Tertullian: (Quod antiquissimum, verissimum) that, which is most Ancient (even in the Fathers) is most true. At first when counterfeit Marshals, Abdias, Clements, Marks, Dionises, were produced, the Prelates of the reformed Churches, were more affrighted then hurt; and to such Fathers, they might justly give the Anatheme, because such fathers, had impugned and contradicted, that Gospel of Christ, the which, whosoever, though an Angel from heaven shall do, we are warranted by the 
c ad Galat. 1.  Apostle to give him the Anatheme. But in, and for true Fathers, the Church of England reverently, and constantly avoucheth, that of 
d Vincent. Lirin. contra Heres. cap. 4. Tertull. de prescript.  Vincentius Lirinensis to take place, Quicquid, non unus, aut duo, etc. Whatsoever, not one, or two but all together, with one and the same consent, openly, frequently, and constantly, shall be known to have held, written, and taught, that, she also without any doubt knoweth, must, by her be believed; and this most justly, the English Church admitteth, it being as clear, as the very no one days, that all Fathers of the Ancient Church, never taught, held, nor wrote any thing, in this sort, which is not clearly, agreeing to God's word; which is the only Rule of Christian faith.  
But justly to retort upon them: who knoweth, not that for most, of their Roman novel positions, the Adversaries have no Ancient Fathers? and therefore to defend themselves being urged, they do not produce Fathers but stand to their imagined Traditions, written no where, in Antiquity, but only reserved in the Roman Bishops and Churches breasts, as they pretend: this is their City of refuge: as for example; When a world of Fathers, concurring with sacred Scripture is produced to show that the Virgin Mary (whose name be ever blessed amongst, and above all women) was conceived in Original sin, yea, some of them, with S. Anselme avouching, that she was borne in sin: (which I can hardly believe) do they here, stick to the Fathers; nothing less? their imagined traditions must take place.  
Again, when whole centuries of Fathers, (and those assembled in Synods) be produced, to affirm that Popes, have been, and may be Heretics; will they hear admit of the Fathers? nothing less; all records must be sergeant, their own best Authors, deceived, rather than the Father's authorities admitted, against their Pope's infallibilies. When irrefragable authorities, of most ancient Fathers, are produced, to show that the holy Scriptures, are the only inerrable rule of Christian, Catholic faith; and the square, by which the writings and faith of all men, and all Churches must be examined, and tried: will they here, allow the Fathers? No, alas, they fly the field, and seek after some maimed sentences, for Traditions; of which Traditions, when it is also showed, out of the Fathers that they must also, be tried by holy Scriptures: will they herein receive the Fathers? even as before, renounce all: and run to the present voice, of their Church; which Church is with them, the Pope alone, or Pope and his Cardinals.  
Again, when all the Fathers, that ever commented upon the 14. of the first to the Corinthians, with the authorities of many others, be produced, to show that the public Church Liturgy, aught to be in such a tongue as may be understood, by the assembly, and for their edification: will they here, accept of the Fathers? Good God, they fleet up and down, like men in mazes, to find some probable reasons, for their barbarous services.  
Again, when innumerable authorities, of ancient Fathers, are clearly produced, for justification by only faith (
e Ad Gal. 5.  which worketh by charity) and against their Laterane Transubstantiation: will they admit the Fathers? Good God, their subterfugies, are innumerable: either they will skip over them, and run only to the text of Scripture, (This is my body 〈◊〉 else, they will expound all their sayings: that 〈◊〉 still remaineth: the natures of the creatures are not changed: Christ's flesh, which was crucified is not in the Sacrament: Christ's flesh is present as in a Mystery, as in a Sacrament, as in a figure, etc. with infinite such like, most express sentences: They will, I say, so figuratively expound them all, to show; that as they detest any figurative exposisition, of the words of Scripture, in this Sacrament, so they themselves delight in nothing more, then in figurative expounding most plain sentences of the Fathers, discoursing of this mystery.  
Again, when authorities of all the ancient Fathers, that ever had occasion to entreat of the obedience of Subjects towards their natural Princes, and lawful Sovereigns, be produced, to show that Christians ought to obey them, 
g Ad Rom. 13.  even for conscience sake, although they be persecutors of the Christian Religion; and that they never understood of the Imperial Papal power over Kings, and kingdoms, which the Roman Bishops, now assume to themselves: will they here strike sail, and do homage to the Fathers? No, God wots, they fly out of the field; and for the most part, either they pass over the question with silence, or else if they be English, and Ignatians, or Ignatianed, they fall to libeling, and with namelesle Pamphlets, labour continually to traduce Magistrates, Government, Majesty; only striving by such a novel Gospel (to the Apologies of which they are ashamed to put their names) to set up the majesty of the Roman Papal monarchy, & after destroying of the Roman Empire, to ruinated such Kingdoms, as were, according to the predictions of holy Prophets, to rise out of the Roman Empire, until the times of malice be 〈…〉. I justly touch them here for writing of 〈…〉, in defence of this Gospel, to which books they are ashamed, or else afraid to put their names: wherein, they show themselves, to be right Parsonians, and Ignatians, or else deeply ignatianed. Those infamous libels of stinking and profane Pruritanus; and the most blasphemous masked Polonian Exetasis, against the majesties, glories, and governments of these Kingdoms: and expressly the most disloyal quipping in the Polonian Exetasis, of England's title 
P. W. The Corrector. W. Pater Gib.  to France; Who composed them? Ignatians: who divulged them? Ignatians, and Ignatianed. The unsavoury Pruritanus (worthy to be retorted into the Pope's bosom, but that the Majesty of God's Scripture may not be abused) who caused them to be reprinted again, after that most of them were taken at the Venetian Ambassadors? Ignatians. Who brought new store of them again, over into England? Ignatians. Who were so well pursed as to give eight shillings apcece, yea an angel for such a profane Pamphlet, comprised in a sheet or two of paper? The Ignatianed, and Brethren of the society. Who composed the late idle Pamphlet, of the Puritan and Protestant Sister, communing against the Oath of Allegiance? A simple and silly Ignatian creature, God wots. Who was the Author of the late bragging recapitulation, in the title of which, the nameless Composer, (who as it is reputed, resting in S. john's Mount, should have put P. W. to the end of the Pamphlet, rather then H. I.) promiseth a recapitulation, together with a declaration; but faileth in the latter; for he declareth nothing; only he recapitulateth, a certain learned book, as it is thought of Leonard Lessius, the demonstrating Divine; which book as yet appeareth not. Some say, the cause is, that the Sorbone Doctors of Paris hearing of it, have written to Rome against the publishing of it, to the Pope's Holiness, for that (say they) France is not in a fit temper for such doctrines. Others say, the French Ignatians have written unto their General Aquaviua, to have the work stopped, because in this time, when their credits are so shaken every where, for like pernicious doctrine it would greatly 
* That doctrine must not be allowed in France, which poor English Recusants must maintain with all utter extremity, & manifest perdition of their souls.  hurt their cause. This is done to save the Ignatians skins whole, and yet the poor English Recusants, termed both in Italy and France, the Pope's Asses, must bear the brunt of the Pope's quarrel, though it be to their utter ruins. I rather think the book is kept in, out of diffidence of their cause, and that the Lovanian society of Ignatians, will not permit their Divine to enter into such an unsound quarrel, leaving it, as they say, for the English to defend and undertake. Alas, the good English like Asses must undertake all, and undergo all; yet there was never people upon earth who have had worse success with traitorous doctrines and conspiracies than they. Again, who was the composer of the late Libel against me? the which I never read, to make myself merry therewith. But I hearty also rejoiced that I was found worthy to suffer contumely and disgraceful slanders for truth's sake, and for my Countries and Prince's sake. Some silly Saint-Omeristian boy, for his Fathers the Ignatians: who as it is reported, made themselves oftentimes merry with the same at their recreations, & after their full meals; whom I here leave to the making of Libels still, if they hold that a fit course to support their desperate cause: only give me leave (Courteous Reader) here with two or three particulars, to show how the young Ignatians like Crabs, learn of the old, like as to write nameless books for their gospel, so also to blaspheme majesty and sovereignty, and to commend and engender disloyal spirits, and to discommend and check the natural and loyal. Some year ago, and as much as since july last, myself, with divers other Priests, arriving at S. Omers, we heard there a certain Ignatian preach upon that 
j Matt. 7.  text, Beware of false Prophets, etc. In which his Sermon, before the whole English audience at S. Omers, he did most bitterly inveigh against all such Priests, as in England did allow and commend the Oath of Allegiance to be taken: and according to his 
k Pat. Fea.  name, he did so feake them, that he doubted not to call them Wolves, yea ravening Wolves: and although (said he) they say Mass, minister the Sacraments, say their other prayers, live virtuously, and so appear with the outward clothing of sheep, yet they are Wolves) their ravenous and wolvish sin, being because they did not teach forsooth according to the order 
* Mark the nature of the Pope's Mission, as the Ignatians interpret it.  of their mission, (mark his words,) nor according to his commandment, from whom they had their mission (can you conceive the mystery of those words, the order of their mission?) in teaching the Oath of Allegiance to be lawful: surely this order of mission is that policy, which Robert Parsons meant, when to a certain Pope, seeming loath to send such proper men into England (as came before him, to kiss his feet, and to take his Benediction) where it was probable they should fall into danger of death, and saying that ere it were long he would take some other course for the converting of England) that politic man replied thus in the very hearing, and not without admiration of those Priests. Holy Father it is meet that they stay not, but go, and that the 
l Parsous policy.  policy be still continued; which word policy struck so deeply into one of those 
m M. Worse.  Priests minds, that he hath politicly kept himself out of England; & liveth still a poor life beyond seas rather than he will come into a Plentiful Country to uphold Robert Parsons policy with danger of his life.  
When the Reporters of the late most detestable murder of Henry the fourth, the French King was somewhat fresh, and news was brought how, that most hateful villain Ravilliacke, did seem to make some show of repentance at his end: in so villainous a sort, (as before God his repentance was as bad as the deed itself to wit in these words, (as it was reported) that he was sorry, for that he had committed murder, but not sorry that he had killed Henry the fourth the king of France: which report when I heard, I both detested, and reproved the repentance, as wicked, and as devilish: but against me therein; (although divers Priests and Recusants were at Table) only a certain 
n Pat. Freem. alias Warr.  Ignatian Priest opposed himself; descending Ravilliacke, that in such a kind of repentance he might have true and Christian contrition: to which, (seriously beholding the man & ashamed of his Spirit, and almost of myself (who was then a fellow prisoner with him) I replied thus, 
* A certain pedanucall Ignatian in his confutation of Anticotton, subscribeth his Epistle Dedicat. to the Queen of France thus: servus bumilimus, Cliens ob sequen sissimus, O rator sidelissimus, unus Patrum de Societate Jesus.  Father, (for so they must be all called) you and your order, have little reason, in any respect to defend that most wicked villain, considering what a Patron, the late murdered King, was to your Order, but notwithstanding my reply, he held on, to maintain his paradox. He is now recollecting his spirit, at Louvain. God endue him, with better Divinity, and sounder distinctions before he return into this Country; he was here reputed half a Saint; and therefore, I doubt, he may return again somewhat sooner than welcome to England.  
Not many years since, there was a certain worthy, and very worshipful Gentle woman (for whose loyal heart, to Prince and Country, and for all those, who with her, have issued from the same stock, I dare undertake, I am so well acquainted with their true English hearts and dutiful affections) who being at S. Omers, had, and wore about her neck, a certain jewel, which was once belonging to a great Princess. The jewel being very precious and of gold, had set into it an Agnus Dei, and under a clear Crystal upon one side thereof, it had the picture of our saviours face, upon the otherside, the picture of our most excellent Sovereign, when he was a child: but how, that good Gentlewoman, was taken up by an Ignatian Priest in my hearing for wearing of it, about her neck, and before her breast; because it had our Prince's picture upon it, (who, as the Ignatian said, was a persecutor, and an enemy to Catholic religion) I can tell, because I heard his reprehensions of her; and defended her, wishing her, and charging her, in what I could, to continue that custom still. But since that time, (I being not long to stay at Saint Omers, and returning into England) I know not how, they have been so busy with her, that for one respect or other, she could not keep it, quietly, but hath sent it away to Loretto; when I saw the Gentlewoman at S. Omers, some twelvemonth, and more ago, I was very earnest with her, to know upon what occasion, she had put the jewel away, but I could not possibly learn of her: (she respecting doubtless the Ignatian Father's credit, at S. Omers) only she told me, because she could, never, be in rest about it, but that they would be still urging to 
c I do not well remember whether her word was to get, or beg it.  get, or beg it from her, she vowed it to Lorette, whither also, she accordingly sent it, notwithstanding many oppositions against the same her fact: where also, now it remaineth, hanging upon the blessed Virgin Mary's Picture, which is there worshipped and adored.  
These three particulars, with some like, which I partly have forgotten, partly omit: I writ not (God is witness) for any other end, but to discover their Spirits; that they may be taken, as they are, for the very despisers of authority of whom the Apostle judas hath so expressly foretold long ago: admonishing us to beware of them. For, it is a thing which I have ever specially observed, that those who are the children of God, are guided with God's Spirit, especially, when they are prosecuting of the works, which apportaine to God: if therefore these men, do thus most egregiously abuse themselves, in the deliberate prosecuting of their religious courses, what may be thought of their Spirits? They do often impose as against the truth of the Gospel of the reformed Churches, that 
* I dare stand to the defence of it that the lives of Calan, Beza, were more comen dabble, than the life of Parsons, Creswell, or Hoalt & Garnet, their famous Martyt, who was (as it is reported by honourable persons) tipfie a very few days before his end.  Caluin was a wicked man, an incestuous man: that Bean also was voluptuous man, before he fell from them. But let them not tell what manner of men, they were, when they were with them, but when they left them, & when they were gone from them: for if they lived virtuously, religiously, obaritably, justly, (being gone from them) either it will be thought, that they were calumniated to have been vicious, when they were with them, or else that it was their corrupt religion, and the spirit thereof, which then led them to wickedness.  
It is credibly reported that Robert Parsons, being desirous to have had john Gerrard's life, written, amongst many things, to have been put in the same: one special matter should have been, that he had converted to the Roman profession; some of the damned crew as they once called themselves; to wit, the two Powder-wrights, and Catesby who was another of the damned crew, as is reported, and who was converted (as they speak) by Gerrard: and perhaps some others of them: by which it is clear, that Robert Parsons, thought it no stain to the Roman religion, to have most 
* I could nominate divers Strumpet's, turned to them, but not converted, some are living, some are dead. Newgate is well acquainted with such persons, and do not such haunt thither sometimes, yea, and confess, and yet profess still?  wicked men, turned unto it; and I hope it is no stain to the Professors of Ignatius society, that their Protoparent Ignatius had so little feeling of God, or so little sense of a religious life, before his wonders, (which as the thunderclaps, made Luther a monk, they say) so they made Ignatius, the Parent, & Father of so many renowned Ignatians. 
p Bolsec. in vita caluin.  Hierome Bolsecke, a professed enemy to Caluin, writeth most calumniously against him, that being a Papist, he was both accused, and convicted for Sodomy, and marked therefore, upon his shoulders; the records whereof, saith that lying Priest, remained at Noioune; whereas yet no credible person could ever see them: the which if it had been true, why, (tell me some Bolsekian) was, he suffered, to preach up and down afterwards, in divers Parish Churches, of the Pontificians? And were, those of Geneva, so prodigal of their souls, and reckless of their honours to commit themselves to such a man, so publicly defamed? and why did not Bolseke discover this imputation before he fell out with Caluin? & was driven to Lions, where to purchase credit with the Archbishop, he devised such lies against Caluin, as he thought good? I doubt not, but this against Caluin is alike true, with that which is written against Martin Luther by 
q Cocleus in vita Lutheri.  Cocleus: upon a certain time forsooth, (saith Cocleus) when the gospel of the dumb Devil was read; Luther being then by, suddenly he fell down crying out, I am not dumb, I am not dumb: by the same showing himself to be possessed with a dumb Devil: a likely tale surely, that notwithstanding this, the Augustine Friars who were not ignorant, what the Canons of the Church had provided in such a case, should with the authority of the Bishop, to whom their Monastery was subject, promote him to the degree of Priesthood, and afterwards honour him with the great dignity to be a Doctor, and professor of Divinity amongst them. Surely either Cocleus is an impudent liar, or else those Augustine Friars were impudent fellows, to promote their dumb Devil to such honourable and divine dignities; as Priesthood, and Doctorshippe are. Away with these fables, and the like, which Cocleus and Bolsek have devised touching the ends & deaths of Luther and Caluin, the which were both religious and pious, as divers worthy persons who were present at their ends have testified: but observe these men's humours, one Cocleus, or one Bolsek professed 
r Platina, Mantuan, Caranza. Crantius, Sabel. Navel. Marian Martin Polon. and almost all other historians from him till Onuphrius. Benno Cardin. in vita Grego. 7.  enemies must be believed against Caluin or Luther, & a whole century of Authors & Pontificians, describing a papisse joan & her most hateful end, must not be believed: one Cocleus against Luther must be believed, and yet a Cardinal and a learned man of the College of Cardinals with divers other must not be believed against Gregory the 7. deploring and declaring his wicked life: nor Sigibert relating his miserable end. I might here add somewhat, touching their spirits in giving credit to their lying Legends; but of that perhaps more fully hereafter: and truly I hope that considering their Popes have so often pared their breviaries (though leaving yet, many corruptions both in their feasts of Dedications and in their office of Katherine virgin and Martyr, and elsewhere) that before it be long they will crack Surius his credit also for his many fables, as they have already, more or less broken the credit of jacobus a Voragine. Archbishop of Genoa in his golden Legend: of Vincentius Belluacensis, and Antonine of Florence, whom they call Saint Anthonine: but I will here only with the Readers patience, relate one of their miraculous fables: 
jacob. a Worag.  which 
t I Legend. aurea. Anton. hist. part. 2. ●it. 13. cap. 6. Vincent. Specul. lib. 23. cap. 140.  these three mentioned do relate. When Charles surnamed the Bald, came to S. Egidius his Monastery (say they,) he being perplexed with a most grievous sin, which he was ashamed to confess, he signified the same his grief to Egidius, desiring him to pray for remission that of; whereupon he prayed and that so hearty, that a curtain Schedule, by the hand of an Angel was given to Egidius, in which it was written, that pardon was granted to Charles; and withal it was added in the same Singraphe, that whosoever should afterwards call upon Egidius for remission of any sins by him committed, he should (if he did leave to continue and commit the same) not doubt to have remission there of by the merits and intercessions of Saint Egidius. How great was Diana of the Ephesians? but far greater is Egidius of the Romans. Fie upon such horrible blasphemies against the blood of Christ, and to the great dishonour of that name, in which 
u Act. 4.  only we purchase salvation: this vile fable reported by three such witnesses, whereof two were Archbishops, and one of them a Roman Saint: the other a Bishop, was sometimes used to be read and sung in old Breviaries; but now it is scraped out by Cardinal Quignone: but yet notwithstanding, there is as bad stuff in this kind, left behind for the dishonour of Christ and of his Apostles 
x ad Corinth. 4.  (who desired to be esteemed no other, then as the Ministers of God, and the dispensers of his mysteries) for they have made them Coredeemers, & Coaduocates with Christ. Hear courteous Reader what they sing to them, and then do thou judge. First in latin thus.  


y Breui●ria Roman. co●mu●. Apostole.  Qui coelum verbo clanditis,  
Serasque eins soluit is,  
Nos apeccat is omnibus,  
Soluite jussu, que sumus,  
Quorum, praecepto subditur;  
Salus, & languor omnium,  
Sanate, aegres moribus;  
Nos reddentes virtutibus.   

Thus Englished by Verstegane.  
Ye, which by words, the heavens close,  
And lose thereof the locks again,  
Vouchsafe, us free, by your behests,  
From all the sins, that us restrain.  
To whose commanding subject are,  
Infirmittes, and healths of all:  
Our ill disposed, customs, cure,  
And unto virtue us recall.   
Whose eyes, are not shut, if here he do not plainly observe, how they have taken the glory of only Redeemershippe and Aduocacy from Christ, and have transferred it upon his Creature? how plain is it, that they beg those things from the Apostles, which Christ only doth give, and from whose only hands, we are to expect them, to wit, peace and salvation? Vouchsafe O Christ, to open their eyes, that seeing, they may see; and be converted, and thou (O God) heal them; thou (O God) restore them to all virtues. I should here, declare somewhat, how the Roman Church, travaileth to make her Religion, to seem and appear magnificent, pompous, glorious by devised shows; a fit devise indeed to draw the simple, but wiser travailers and judicious persons observing such artificial and stagelike representations, 
* diverse both noble and very worthy Gentlemen have taken great offence at the Spanish Fopperies in their processions and have been greatly confirmed to continue still in the single and sincere integrity of the reformed Churches.  gather another conclusion thereout; to wit, that their Religion is, human, not divine, not agreeing to the true ancient Christian simplicity of Christ's Church. Do they think, that their sumptuous carrying their God up and down streets, their public incensing and adoring of it, their devising of many rich representations, to set forth their solemnities will draw the wiser people, of such countries as are averted, from the Romance Church? no God wots, there is nothing more, averteth them, than such open and heathenish-like kind of worships, which were never dreamt of in ancient Churches, nor commended by any ancient institution of any Governors of the same.   

The Conclusion.  
But I will make haste towards the Conclusion of these my motives; yet before I end, I am constrained for the satisfaction of others, to show, with what conscience and reason, I dare adventure, to leave communion, with that Church, which is so famous, and so conspicuous, and which hath been ever visible, for so much as concerneth external succession, & an outward kind of profession, of many points of Christian Doctrme, since Christ's time: (as like continuing of succession can be showed in the Churches of Jerusalem, Alexandria, etc.) It cannot be denied, but that the Roman Church in the Apostles time, was a pure and sound part of the Christian Catholic Church, (although in her very infancy, she was sliding, if you believe Onuphrius, which moved S. Peter to hasten and return unto her, and although 
Onuphrius in annotatan Platmam in vitam Petri.  
a Euseb. lib. 3. hist. cap. 31.  Eusebius relateth Egesippus, to affirm, that whilst the Apostles lived, the Church was an immaculate Virgin, and pure from error; but they being dead, there did presently arise those, who did impugn the Apostolical truth) notwithstanding these things, I doubt not to say, that the Roman Church continued long time found in all substantial matters of Christian doctrine, until human Traditions began to entermixe themselves, with religion instituted by divine authority, which then most apparently began, when the Church came to enjoy temporal peace, and prosperity, presently after the days of Constantine the Emperor, in whose time, and by whose donation poison was powered into the Church, as the 
b Vita Silaestri approbata.  life of Silvester Pope delivereth of a certain Angelical voice, pronouncing as much: the operation of which poison showed itself, partly in effect, in the time of Damasus, when by reason of the competency, and contention which was betwixt him, and 
c Ammian. Marcelia lib 27. cap. 2 Ramires on in Annal.  Vrsisine for the Roman See; so much blood was shed, that I hope, (if 
d I Cortil 2. Marcellin ibid. S●crates l. 2. ca 11 affirmeth how the Bishop of Rome exalting themselves above the limits of Priesthood into temporal dominion contended for the Primcay over all other Churches.  Saint Paul's argument be true) the Roman Church was then very carnal, oppressed with such grievous contentions, and not being in unity of spirit, thinking the same thing, but having such horrible schisms amongst them; and I doubt not to affirm, but that Damasus more or less as he was delighted (according to the fashion of Roman Bishops) with sumptuous attendance in his person, so also more or less brought in sumptuous service, and pompous ceremonies into the Church: and this the Pontificians cannot deny, if divers things that be in Damasus his Pontifical be truly attributed to that Pope's institution and collection (which in sundry things I believe not,) but this Bishop is made a Saint in the Roman calendar: the Lord knows for what virtue, or when he was first fainted: perhaps for his tumultuous entrance, or pompuous conversation in the chair of Rome, in which respect he may be reputed in some degree the Protoparent of many his Successors.  
These beginnings and entrances of corruption & vanity into the Church of Rome observed, which in succeeding times, and in ages after ages grew into most horrible grievous profanations by the subtlety of Satan, whilst the Governors of the Churches 
g Math. 13.  were a sleep, that is, were lulled with temporal peace, and prosperity. I seriously first consider, those Prophetical words of our 
h Luc. 13.  Saviour, in which he hath foretold, that when he should come, he should hardly find faith upon earth: which defection from faith, as it was to be, and generally to overwhelm the whole world before Christ's second coming; so, who could long ago precisely say, when it was to begin: only after-experience hath demonstrated it, and doth tell us, that according to another Prophetical prediction of the most blessed 
2 ad Thes. 2.  Apostle, who hath expressly delivered, that this defection and Apostasy should be, when that man should sit in the temple, that is the Church: at whose coming the Roman Empire should be taken out of the way, and who should extol himself, (sitting in the Temple) above all, that is called, or worshipped as God, upon earth: who should also, in himself, and by his followers work wonders and miraculous prodigies; boasting and bragging therein: who should also Apostatat from the charity of truth, that is, from the justifying faith in Christ jesus only: that justifying faith in Christ jesus only, which is so much, and so often commended in sacred Scripture; & who also should Apostatate from most Articles of Christian doctrine. For, vain is that exposition of the Remists, who would feign interpret this Apostasy, of which the Apostle speaketh to be from the Pope, and from his Primacy, and particular Roman Church; (vain I say,) for who will say that a man might not justly have departed from the communion of such Popes, as 
k Genehrard. lib. 4, Chronol s●●ulo 10. Baron. ad aun. 900. & anno 908. Plaim. in vita sapissime, in Bonifa. 7. & 8 in Silucst 2, Renedict. 9 in joh. 8.  they themselves account Apostatical, and not Apostolical? who only are related in histories, to make up the external number of succession? and I pray you, what was the case of so many hundreds of Prelates, and your own Cardinals, who at Pisa departed from the Roman true Bishop; true (I say) for external succession? what of the Prelates of the Council of Basile, which consisted of most Bishops of the West, who departed from the communion of Eugenius, (with the Pontificians, the undoubted Bishop of Rome?) What of the Clergy, and part of the Church of Rome itself, who departed from Liberius, when Eusebius one of the Roman Church, with some others were grievously persecuted? It is a vain narration of our Ignatians, and others to say that this Apostasy, prophesied by the Apostle, and Christ, must be interpreted from the Bishop of Rome: for it is most evident, that it must be from jesus Christ himself, and the true justifying belief in him only; and most vain it is for them to say, that the infallibility of doctrine, was so tied to the visible succession of Bishops in the Roman particular See: for if so, how comes it to pass, that against john the 23. the true Pope for succession, it was proved in a general 
i Can constant. Sess.  Council, that he had pertinatiously thought, and often taught, that there was no immortality of the soul, no resurrection of the body? what might not a man have departed from the communion of this Pope? if not; then the whole Roman Church, which in the council of Constance, apostated from him; made that Apostasy, of which the Apostle foretold. Which if it be true, what will become of Paul the fift with his congregation?  
The Remists fearing that the defection from the Roman Empire, and destruction of the same, should be a step to prove that he who hath overthrown the same, and set another form of government in Rome, absolute, and sovereign; and yet not, as of the Roman Emperor; do therefore most shamelessly, in their 
m Annotat. 17. Apocalyps. upon the word Babylon.  annotations upon the Apocalypse so separate the government of Rome, and of the Church in Rome, as though they were not united together, but remained still, in that sort in which they both were in the time, when the Apostle made this prediction: for thus they writ in express terms: whereby it is plain (say they) that whether Babylon or the great Whore, do signify Rome, here or no, yet it cannot signify the Church of Rome, which is now, and ever was distinct from the terrene empire of the same. Thus they without all shame, or learning; where they would feign put off from the Pope and his Cardinals, the reproach of having the terrene Empire, or government of Rome in their hands: which I verily suppose they do hold so fast, that they will not leave the same 
n Apocal 7.  until the ten horns (which erst as Kings have received power after the beast, that is, upon the decaying and desolation of the beast, and have also joined for the appointed time, power with the beast, against the lamb, because jointly concurring to uphold the impious superstitions, and abominations of the Whore, of whose cup they have all drunk, even almost till they have vomited it up again) God putting into the hearts, shall eat the Harlot's flesh, and make her naked & desolate, & consume her with fire. This harlot, which shall be so eaten, and burned by those Kings, who had erst drunk of the cup of her whoredoms, Whom can she design, but (as 
* Ibidem.  Saint john saith) that City which had command over the Kings of the earth, to wit, erst in her Emperors, after in her Popes and Cardinals should, have power, and command over the Kings of the Earth: the which who seethe not, is verified in the City of Rome itself? as not only certain Ancient Fathers, but certain, 
p Ribera in 14. Apocal. viega in 17. Resist. in Apocal. Bellarmin. lib. de Rom Pont.  Ignatians themselves also expound it: (and if it signify not Rome, let the Adversary produce some other City here described) so that, the Beast that was and is not, to wit, the rule and command of the City of Rome, which was before in the Consuls, Senators, and Commonwealth, buf now it is not, (because it is in the Emperors) shall be again in the 
* Pontif●x etc. The Pope and the Purpured Fathers judge the world. Coquae contra Praemon.  Pope, and his purpured Cardinals.  
To proceed, where should this defection, rather be, then in Babylon which S. john hath foretold? Now that by Babylon Rome (according to the exposition 
q Hieron. in prologo Didimi epist. 17. ad Marcel. Tertul. lib. adver. Judaeos.  of the Ancient Fathers) is to to understood, 
r Annot●m 17. Apocal.  the Remists themselves dare not stiffly deny it; now as clear as the Sumit is, that therefore Rome is called Babylon, because she hath made drunk, with the cup of her whoredoms, all Kings of the Earth, and all Nations, who have pledged her: which by no means can be expounded, of Rome heathenish, both in respect that she did not, infect with her whoredoms, the Countries and provinces, which she conquered; but rather she obtained no Country nor Province, of whose whoredoms she drunk not herself, by bringing their gods Images, into her Capitol to be worshipped and adored with the Images of their Roman gods. And manifest it is, that the Prophet speaketh of a cup of fornication, which Kings, and Nations, were to drink of; somewhat after his time: but Rome heathenish, and he● Emperors, were in their ruff and most triumphing, when S. john made this prophesy: again, 
s Tertull de resurrect carais cap. 25 Bellar. understandeth, that the t●n Kings which shall hate the Whore, shall divide the Roman Empire taking kingdoms to themselves, & afterw●rd destroy Rome itself. Bellar. lib. 3. de Pout. cap. 13.  the Kings of the Earth, who were to drink of the cup, were afterwards, to hate this Whore, and to make her desolate, therefore, and in respect, of her abominations: now this can by no means, be understood of Heathenish Rome; which was long ago converted to Christ, and her blemishes of Idolatry, washed out by the blood of the Lamb, in the the time of Constantine. And to say, that Rome Christian, should be punished, for the cup of whoredoms, which Rome Heathenish, gave to the Kings of the Earth, to drink of, is a mere chimaera; unless they can show that the most just God, will punish Jack (as is said) for Gill, or else, they can prove unto us a Pithagarian transmigration of souls, from Rome Heathenish, into Rome Christian.  
Further, it is, most apparent, (as I have mentioned above) that the cups of whoredoms, here spoken of, should be in the hands of one, who had been first 
r Hierom. epist. 17. ad Marcel. Rome was then in part the purpured Who●e, and Babylon.  a Spouse, and had for her husband jesus Christ, from whom she was to fornicate and to commit Adultery, with her favourites, the Nations and Kings of the Earth; to whom also, she was to send cups of fornication, to wit of false Doctrines, rites and impure superstitious: and the same Kings to drink thereof, and to pledge her, by loving embracing of her doctrines: now, as clear as the Sun it is, that Rome Heathenish, was never a spouse of jesus Christ; but Rome Christian was; and therefore egregiously commended by the 
u Cap 1. ad Rom.  holy Apostle in his Epistle to the Romans. Besides, to dispute probably, the clothing of 
* Apo●alop. 7.  this Whore, with Purple and Scarlet, in her Pope and Cardinals, the writing of the name Mystery, (according to the like express prophesy of S. john) in the Pope's Diadem; beset with many precious stones, 
* Ibidem  the Pope's Diadem; beset with many precious stones, which I very credibly heard (when I was student in Rome, not without a kind of astonishment) to have been once placed there, and set in that part of the Diadem, which was for the Pope's forehead: but now it is removed. Her persecution, against such as give testimony, to the name of jesus: that in it only, without anyintermixion of human helps, salvation is to be had. These things; with many such like agreeing to sacred Scripture, testify that Rome is the Whore. And here, I note by the way, how incredible, the cruelty of that City is, against such as give testimony to the holy name of jesus. For beside, their most close couping up of such as they persecute, into their dark chambers, in their inquisition: their merciless separation of them from all friends, whatsoever; the most extreme penurious diet, wherewith they afflict them; the great injuries that they offer unto them in dispoiling them, of all they have; whether it be gold, silver, or precious stones; (by which they might relieve themselves) the horrible torments, and torturings; the dreadful threats of imminent death, by certain tragical representations etc. they are also sworn, as I have been informed, (although I will not stand to justify it) at their entrance into the inquisitions, never to discover, whatsoever shall be done to themselves, or whatsoever they may perceive and see done to others in that place. O cruel! the Pontifician Priests in England do think themselves extremely dealt withal, to be kept together in common Prison, with free access to each other, and with access also of friends unto them, (except upon some special restraint, which as it never lasteth but for a time, so it is never so great, but that friends may come at least to the gates of such Prisons, to bring them relief) And in some Prisons about this City, they are permitted with keepers, or without keepers; to pass up and down the City freely, to their friends: yea, and divers of them of whom the State is not assecured, for their loiallty by the taking of the Oath of Allegiance, have daily this liberty. judge Christian Reader, hereupon, what measure, the Pope, and his, measure to such, as give testimony to the dreadful name of jesus, in respect, of that clement course, which is taken with such as he sendeth into this Kingdom, directly, or indirectly, to bring the same to his subjection and command. God in his mercies, may avert what he, and his intent, but give me leave to speak, I see that of 
y Luc. 16.  Christ, verified, The children of this world, are wiser in their generation, than the children of light. God forbidden, I should wish the blood of any to be shed: yet God forbidden, but I should pray for the preventing of all seducers of souls, and the moderate & charitable restraining of them.  
But to return, to my purpose, that the Church of Rome, may be this Whore and fall into false doctrines; hear what 
y Hieron. in epitaph. Marcel.  S. Hierome, writeth of her proneness to corruption in his time. (Heretica, etc.) An Heretical tempest being risen in these Provinces, brought a ship, full of blasphemies, into the Roman Port. And feet bemired with dirt, did mingle themselves, into the pure fountain of the Roman faith; then holy Marcelia, after she perceived that the faith, which was praised by the 
z ad Rom. 1.  Apostolical mouth, was violated in many things, so that Priests, many Monks, and especially men of the World, were drawn in to assent, thereof, and the simplicity of the Bishop also was deluded; she publicly resisted; thus he. Consider Christian reader, a woman must make resistance against a ship of blasphemies and heresies, infecting the Roman Church: A woman must awake the simple Bishop, or else even then, Rome had committed whoredom, from her spouse. Alas, there wanted a Marcelia in the Church of Rome, in the time of john the 22. when that 
b Gerson. in 4. part serm. de paschate Adrian. in 4. sent. de Sacrament. Confirmat. Bellar. lib 1. de Pont. cap. 14. joh. Villain. hist. lib. 10. lege compeudium errorum johan. 22 apud occbam.  Pope with his Court, taught, that the Saints departed, see not God till the day of judgement: Yea, he not only taught it in Rome, but also sent his Preachers, abroad, amongst which john Creature, General of the Order of Minor-Friers, came to Paris, where he preached the same Heresies, and would have continued, had not fear of fire, which was threatened, by the King of France, stopped him in his course.  
In like sort, was the Roman Church, polluted, and deluded with her Bishop; as 
c Tertull. lib. ad. ucrsus Paxeam.  Tertullian recordeth, when she sent letters of communion to the heretical Churches of Asia, and Phrigia, who professed, and acknowledged, the impious, and heretical doctrine of Montanus and his Prophetesses. And as she hath been often corrupted, in the fountain; so hath her corruption spread itself, throughout the whole Church; to fulfil the Apostasy, and defection foretold by Christ, and his Apostles.  
And I would demand, of these men, who rest upon the 
* Successio sedis, etc. Succession in See is only a matter of name, succession of faith hath the thing itself and truth. Greg. Narianzen. in orat. de laudibus Athanas.  visible succession, only of the Bishops in the Roman Church, (the like being to be found in other Churches, which themselves condemn for heretical.) First, what they would have done, if they had been with Aaron, and the whole visible Church of the jews, where, in the desert, in worshipping their Golden Calf, they 
d Exod. 32.  pretended to keep a feast to their jehovah, who had brought them out of Egypt? would they have obeyed Aaron? and have followed the multitude?  
Again, when Elias complained (and this after 
e Psalm 86. 88 110. 132. see Iere●●. 33.  greater promises, had been made by God to Jerusalem and their Church, than any can be showed made to Rome or the Church there) that he 
f 3. Reg 19  himself, was left alone in Israel; and that all but he with Achab and jezabel the Idolatrous Princes, worshipped Baal (though, even then, and in Israel also, not only in juda, as the Papists will have it) God had 
g Ibidem  7000. who had never bowed to Baal) what would they have then done? would they have publicly followed the face of that Church? and that visible Government? and not rather, have been in society, and communion with the invisible company? Or rather, I ask, would they at that very time, have followed the visible multitude in jury and Hierasalem, which at 
h Reg 3. cap. 22. 3. Reg. cap. 9  that season did sacrifice, and burn incense in the high places? by whose Idolatries, it cannot be denied; but that the whole Church of jury, was contaminated, and polluted at lest with the communion of that Idolatrous multitude, although the Priests of Jerusalem withal did offer Sacrifice, to the true God of Israel.  
Again, what would these men have done in the time of Achaz, and Manasses? in the days of both which most sacrilegious Kings; the Priests with the whole public visible Church, 
i 4 Reg. 16. & 4. Reg. 21.  worshipped strange gods? would they then have joined with the visible Church? and have obeyed the Idolatrous high Priest of that time? and I hope, they will not say, that the Law of 
k Deuteron. 17.  Deuteronomy decreeing that who should not obey the high Priests sentence for the time, should die therefore, did not excuse, the whole Church of Jerusalem, in obeying Urias the high 
Reg. 16.  Priest, who according as King Achaz of juda had commanded him, had erected an impious Altar, according to that of Samaria; setting aside, that, which God himself had appointed, until the King should determine thereof.  
Again, what would these have done in the time of Annas, and Caiphas, the high Priests? whose precepts and commandments, neither Christ nor his Apostles would obey, although they sat upon the chair of Moses: yea, and although, Christ had before taught the jews, that they 
m Math. 18.  should do, what the Phariseiss and Scribes sitting upon the Chair of Moses, should teach and command them to do? Belike, these men, if they had been, in those times, regarding the 
n Deuter. d7.  Law of Moses, which decreed, that whosoever, disobeyed the sentence of the high Priest, should die; would have associated themselves, with Annas, and Caiphas against Christ, and his Apostles; rather then, with the poor contemptible company of Christ disciples, which was so small, and so invisible, at the time of Christ's passion, that some of the Adversaries, would seem to have it, to have remained and consisted only in the most blessed Virgin Mary, (though this most falsely.) For doubtless, there were, divers then secretly dispersed in the land of jewry, who believed in Christ, and had heard nothing of the scandal of the cross: And although 
o Math. 26. Mar. 14. Luc. 22.  Peter, with mouth denied, and abjured Christ, yet I cannot think, but that faith in his heart was still firm, and also, that some other of the Apostles, and good devout women did still in their hearts constantly believe in him, and were parts of his hidden Church there.  
But the Adversary, will object, that visible Succession, and the Authority of the High Priests in the Church of the old Testament, was not a sufficient warrant, for such as should follow them, commanding any thing, against God's Law?  
Again, that their succession, was not to continue, but for a time, and in the end to be abolished, and quite removed. Good God, as though the Law of Deuteronomy, were not an everlasting Law, and most express for the high Priests authority? so express, that your high Priest, now, and his 
p Bellar. lib. 4. de Ron. Pont. ●rp. 16. Baron. in Annal. Ca●etan. Tollet. Stapleton, Allen, ally.  Cardinals, in his behalf, do challenge greatest prerogative of power, and jurisdiction from the same. Good God, as though, visible succession had not been promised, to be in that place, of which 
q ●sal. 131.  God said, it was his resting place for ever? of which David speaking unto God, said thus? Arise, O God, into thy rest, thou and the Ark of thy sanctification? Of which place, King 
r 3 R g 9  Solomon, in his dedication of the Temple, spoke such magnificent promises? As though 
s jerem. 33 Psal. 8.  God, had not promised, visible succession in the 33. of jeremy, in the lineage of Levi, for ever? Protesting that his promise and pact should fail with the day, and night, before it should fail with the Church of jerusalem; with many, yea, infinite such like promises in the holy Scriptures: and yet notwithstanding, the same; we see that the succession of that Church is utterly extirpated. How much rather, may the Church of Rome have her succession, either extirpated, abolished, or corrupted, the which can show no special promise for herself, and for her everlasting establishment? there are indeed, most firm promises, for the Catholic Church of Christ; but for the Roman particular Church, there are no promses at all, if there be any, let them be produced. And if the Adversary reply, and say, the Roman Church, was once a Pure Church, and a Virgin, therefore she must, be so taken still, unless, you can precisely show the time, when, and by whom, corruptions were introduced into that Church. Upon this reply, they triumph, they insult, but it is, God wots, very vain: for, if Cockle and Darnell was to be sowed by the 
● Math. 13.  enemy, when the Pastors of the Church were a sleep? (not sleeping a natural sleep, but a sleep of ease, security, prosperity, pleasure, ignorance:) What marvel that the precise time when such cockle and darnel was sowed, cannot be delivered? for tell me, O thou wirty adversary; who should have specified the time? the Pastors? they were a sleep: yea, and by them sleeping, the Devil sowed cockle and darnel of heresy, of idolatry of impurity: and therefore a sleeping and a dreaming disputer, may I call thee who wouldst bring out sleeping witnesses: but yet to satisfy your triumphing reply; although the precise times, places, and persons cannot be expressed, when your heresies first begun to take root, first to bud or to spring forth; yet we can specify the very individual, personal, singular, and special persons, times, and places, where & when your opinions were first received, as Articles of Faith and belief.  
And what? is it not an evident demonstration, to show any thing to be novel and new, if it can be demonstrated, when the same was not received, although the special time, and manner of the beginning of it cannot evidently be showed and demonstrated; but only probably conceived by some probable conjectures? And although the Roman Church do boast of a visible and a conspicuous company, professing Christ (although most corruptly) continuing from Christ's time, yet that is not enough, unless they can also show succession in doctrine. For a man who would rely for his salvation upon the public and most conspicuous Church professing Christ, what should he have done in the time of Constantius the Arrian Emperor? when the whole visible conspicuous Church, overwhelmed with Arrianisme, decreed in counsels so greatly, and so dangerously, that as 
u Hierom. adverse. Luc●feria.  Saint Hierome reporteth, the whole world marveled, how it was become an Arian: yea and most lamentable, was the face of the visible Church, especially in Rome, itself: when Liberius returning out of banishment, 
* Hieron. lib. de scriptoribus. in fortunate. & in Ch●on Libertus ipse in Epist. ad Episc. Orient. apud Bellar. lib. 4. cap. 9 de Pont. & Bellar. ibidem. Athanas. in Ep●st ad So●●t. vitam agentes, Damasus Pope in Liberio. Hilar. lib. contra Constant. ●ozom. lib. ●. cap. 14. Nicepb. lib. 9 cap. 37. & alij.  subscribed to the Arian faith (which had been, before decreed, in divers public, almost universal Counsels, of the whole Church, as at Milan, at Ariminum, etc.) and by the same subscription, confirmed, and decreed as a point of Catholic faith; what the Bishops before had resolved upon, and subscribed unto: for in the subscription of Bishops, and confirmation of Popes consisteth the robour and strength of Roman Articles of faith, so infallibly that the whole Roman Church is bound to receive them & to profess them after such decrees and subscriptions. And truly, the answer, which Liberius made before his banishment, and whilst he was constant in the Catholic faith, unto Constantius the Emperor, is for the same purpose very worthy reading: for, whereas the Emperor thus objected unto him, what was he? and what thought he of himself? who would oppose himself against all Bishops of the world: he answered (not thinking as our men now do of the Pope's sole inerrablenesse, neither as daunted with the whole visible multitude against him,) most resolutely 
y Theodoret. lib 2. hist. cap 16.  thus; that although he and Athanasius were 
z Vbi suut tandem, etc. Where are they now, who exprobrate unto us poverty, and do insolently brag of their wealth? where are they who define the Church by a multitude and despile the little flock? Gregor. Nazianz in Arianos. Orat. 11.  alone, yet the cause of faith was nothing the worse; for long ago said he, there were only three, who withstood the Kings (he meaneth Nabuchodonozor) commandment; but doubtless these men, who stood so much upon the visibility of succession; and upon the greatest multitude, would upon the return of Liberius back to Rome, (& his sitting in that chair also some good time, before he again renounced the communion with the Arrians and their faith, to which he had subscribed before) they would surely have communicated with Liberius, and have despised the contemptible, and persecuted Church of Athanasius and Felix, with some few Romans, who then rightly believed, and professed Christ. Besides if it be necessary to join with the greatest multitude professing Christ after the Roman fashion: doubtless, have was the case of their Romanists in times of their very many, very great, and grievous 
a Certain Decades of most horrible schisms have been in the Roman Church Platina Baron. per Anal.  schisms; when their whole Church hath been overwhelmed with the power of some antipopes: beside, to argue (ad hominem) in the time of the Council of Frank ford, when the Bishops of France, Germany and England, with divers of Italy decreed against your second Nicene Council, commanding adoration and worshipping of Images; what might a faithful Christian of the West have done? was he to obey the decree of Frank ford or not: if you say yea, than your Nicene Council is condemned: if not, then always the greatest multitude, and the public visible Pastors, though assembled in Council, are not to be obeyed; which was then very great and conspicuous: especially, if you had adjoined their authorities, with all those Prelates of the East Church, who in divers and sundry counsels under Constantine & the two Leos who had before condemned the adoration of Images, you should have found the same far to have surpassed that of your Tridentine Council in Germany, consisting for most part of your Titulary Italian Bishops. In time of the 
b Co●cil. Ba●●. Sess. 34. See the Epistle of the Fathers of the Council of Basile to the Electors of the Empire, Tom. 3. Constitutio. Imperial. pag. 456.  Council of Basile, when Eugenius the 4. Pope, was deposed and accused by that Council and Felix, elected in his room by the Bishops of France, Germany and England; with divers also of Italy, and some also of Spain, tell me were the secret Eugenians in those Kingdoms (if there were any) bound to follow the greatest multitude of Prelates? beware you grant it; for it will not stand with the credit of your visible succession. Doubtless the state of the Christian Church was such at that time, that a Chrrstian was bound only to adhere to the everlasting, and indeffectible head of his Church, Christ jesus; and was no more bound to follow Felix then Eugenius with his council at Florence: (the which Schismatical council (to note by the way) was the first that publicly decreed the number of seven Sacraments, and Purgatory fire, as sound and as catholicly, as some few years after, the Tridentine fathers assembled, of a few French or Spanish, but most Italian Bishops, (whereof also many were Titular only, and were made to fill up the number) decreed many heretical, and most pernicious positions against the ancient and apostolic faith: and it is no marvel they did so egregiously err, for they were not to determine any thing which might displease Rome, & therefore so soon as some of them began to consult about reformation of the Court and Church of Rome, with the Bishops thereof, presently by a peremptory Placet of Pius the fourth, the whole Council was dissolved, and their good intentions wholly frustrated, they only leaving behind them, their subscriptions to their corrupt decrees; which subscriptions notwithstanding, were never made so full and perfect, that the number of the Prelates subscribing, happened to be one whole hundredth, at 
c Concilium Trident. editum a ●innio.  any one of their sessions and general subscriptions.  
But to return to my purpose, if Saint john in his Revelation, do so clearly pronounce, that the woman (by whom the Church of Christ is described, according to the exposition almost of all) is to flee into the desert, there to be nourished, favoured, and protected by God (per tempora, tempus, & dimidium temporis) for times, for a time, and for half a time; by 
Apoc. 12.  which flight is understood the secretness, hiddenness, and invisibility of the true Church, not only for three years and a half, as all the Pontificians for most part eagerly do contend, but for some longer time sufficient, for the accomplishment of all such things, which have been foretold by the Prophets: but because I would incline, to interpret this flight of the woman, to have been about the time of Constantius, or else to signify some other particular desolation, & destitution of the Church, when she was persecuted by the Gentiles, I do not much insist upon it: and yet although this general destitution of the Church, should last but for a short time (as they desire,) yet it quite overthroweth their ground of the Churches 
* Almost all Pontificians acknowledge that in antichrist's time the true Church shall be in conspicuous without any public ●●uic● so Bellarmine Dried. S●a●es. Val●nt. R●mists clearly upon the 2. to the Thes. 2.  continual, and never intermitted, manifest, and universal conspicuity.  
Further, without all question, if the 
e Apocal. 13  whole world shall admire after the image of the beast, which image of the beast, must of necessity be understood of some kind of Monarchical government, Empire or rule; the which like an Image shall represent, and stand as it were, in stead of the Roman Empire itself; then doubtless, the number of those, which shall refuse to adore the Image of the beast, and to acknowledge the Pope's temporal and spiritual absolute Monarchy, will not be great, but small at the very first, till God by the spirit of his mouth, shall vouchsafe, by degrees to destroy the harlot, where the image of this beast resideth. To confirm what I have said, I will annex the prophesy of one Hildegard a religious Virgin; whom the adversaries repute a Saint, and 
f Theodoric. Niem. 2. l●b. de privilegijs Imperij cap. de Orb. 2. & 3.  whose books (in the which this prophesy is) Eugenius the third, in a Council at Trevers, (at which Saint Bernard was present) received and approved. This devout Virgin having prophesied of a defection that should be from the Roman Empire, she foretelleth also of a general division that should be in the church and withal, how by reason of the wickedness, pride and neglect of Religion, which all would see in the (Popes) Apostolical (as she calleth them) all Kingdoms 
* This her prophesy is ag●●ing to the doctrine of learned 〈◊〉 in his book of the au●●●●ibility o● the Pope, and in the time of Pope Juli●s all the Prelates of France at Touses in a Council there, affirmed the same, as john d● S●●●s relateth in Lewis the 12.  would thereupon choose unto themselves, Archbishops and Governors of other names, under whom they might and would profess Christ and his pure Religion, leaving (saith she) unto the Pope, Rome alone, with a few territories adjoining thereunto: & under such Governors and Archbishops (saith she) Peoples and Kingdoms, shall embrace justice, & observe the ancient customs and disciplines, as the ancients were accustomed to do; Thus she: by which prophecy, it is evident, what this Saint, and all those, who approved her books, thought of necessary subjection to the Bishop, and Church of Rome.  
Not unlike is that which they writ of their Prophetisse 
g Lib. 4. revelat. cap 57  Brigit: she bringeth in the mother of Christ thus speaking to her son: Rome is a plentiful field; to whom Christ answered, thou sayest true; but cockle hath overgrown this field, and therefore it must be cleansed with a sharp iron, it must be purged with fire, and ploughed with oxen; therefore I will deal with it, as he who removeth plants into another place: for 
h The Bishop of E●hesus was threatened by God to have his Candlestick ●emooued out of his ●lace fo● leaving of his first charity, Apocal 2 What presumption therefore 〈◊〉 the Roman Pope's too think these Candlestick canno●●● removed, who have abandoned all the primitive cha●ity of the Apostles, and are whole▪ degene rated into a● c●ta●i●● of sin, b●t I wish them to ●ead the ●●▪ of S. Paul's epist to them.  such a punishment is provided for that City: as if the judge would say, flay off the whole skin, draw out of the flesh all the blood: cut all the flesh into pieces, and break all the bones, that all the marrow may flow away; thus there: and if the prophesy of the worthy virgin Meethildis be truly related from her, the controversy with Rome is at an end; for she in express terms foretelleth, that the Church of Rome, should wholly apostotate from the faith of Christ; and that there should remain in Germany, a poor and persecuted Church, which should serve and worship God, religiously and purely. This is clear, & likewise that of john Capistran is as clear, that Rome in time would be so purged, and the Popes and Cardinals brought so in order, that there would be none found, who would make haste to be Pope; contrary to the fashion now 
i Read dist. 79 cap si quis. and Baron Anno 912.  used, when no one almost entereth canonically, but either by favour & canvasing of some Cardinal, or procurement of some Prince, or by bargain, (as Simon would have bought power to have given the holy Ghost.) This john Capistrane, whom I mentioned, was reputed a Saint by them; as likewise was john of Calabria, as 
k Poss●●ine in a par. verbo C●●●llus.  Possevine in his Apparate affirmeth of him of whom Roger Hoveden reporteth, that he should affirm, that one 
ˡ Hou●d. in Ric. 1.  who should be Antichrist and a Pope was then born in Rome: vulgar is the like prophesy of joakim Abbot by me mentioned above, of Antichrist then born in Rome: sundry are the like prophecies, which themselves also admit, amongst themselves, to their own confusion, and yet forsooth, they would tie all (under pain of damnation) against all Scriptures, and all Antiquity, to embrace their novelties, and in no case to forsake Rome: but against this their paradox, I may most justly use the words of 
l Tertul. Apolog. cap. 6.  Tertullian, unto them, used by him in like case: ubi religio; ubi veneratio, etc. Where is Religion? where worship, and reverence due from you to your Elders? in habit, living, discipline, sense: and last of all, even in speech, you have renounced your Ancestors; you always praise Antiquity, but day by day you live newly: thus he: so these men, in all their vanities of Pardons grains, round wafers, merits of Saints, Purgatory fire, transubstantiation, adoration of Images, etc. pretend Apostolical Tradition, but being urged to show them to be ancient, and to carry them upward towards the Apostles, they faint in the midway; and when forsooth they fail, they will then vow, profess, pronounce, and protest; that although they know no mention made of them, yet sure they were all used before that time, even from the Apostles days: and here they stumble into that absurdity (which they vainly object against others) to wit of invisible, inaudible, and unlegible Traditions: (one of their Rules of faith) the practice whereof, in ancient times they cannot show: and although the pure Church of Christ, had been for many years together so invisible, so inconspicuous, that there could no known, nor set Congregation be defined, where Christ was publicly and conspicuously professed, in the public face of any Kingdom: yet such are the impieties, impurities, Idolatries, and most presumptuous and tyrannical usurpations of the Bishop of Rome, and consequently, of the Church of Rome: that I could not but think desperately of my soul's salvation, if (after God my Saviour, and most dear Advocate, hath vouchsafed to open mine eyes) I should otherwise associate myself unto her, then by way of compassion, greatly lamenting her abuses, bewailing the heavy judgements of God, which hang over her head: humbly praying that her humiliation may be in that manner as their john Capistrane foretold; or as their Prophetess Bridget foretold it should be, by means of the franks: rather then so, as the 
x Romulo regnan te Roma Trium phante, Sibilla Delphica dixit, regnum Rome, rue● ferro, Flame ma fam●, frigore.  Sibyl Delphic foretold it, to wit, that Rome should be ruinated with the sword, fire, famine, and cold.  
I do with my very heart bewail her estate, and at this present with the words of the Religious and learned Arnulphus spoken in a Synod at Rheims, (as 
m Barro: anno 992 numero. 22.  Baronius reporteth them) O Rome to be lamented, which to our Ancestors, didst yield bright lights of Fathers; and in our times sendest forth monstrous darkness, which in the Ages to come, will be infamous; What? o ye Reverend fathers? what? (I say) do you think, him to be? who sitteth thus, in a lofty throne, in his purple Robes, and glittering Gold? certainly, if he be without charity, lifted and puffed up with knowledge, he is a very Antichrist, sitting in the the Temple of God; and showing himself, as if he were God: but if he have neither charity, nor knowledge, than he is an Idol, and to seek answer from him, is to seek it, from the very stones; thus he. But more justly may a man, bewail the misery of this time, when so monstrously, the Bishop of Rome, Paul 
Brevia. duo P●uli. 5. cout. jura Fidelitatis.  the 5. sitting in his purple Robes, hath sent out Brief upon Brief, without charity, without knowledge: so without knowledge, and consideration of the times, that as I have credibly heard, many of the Italians themselves call him therefore, Gross headed, and in scorn Tramontane: so without knowledge, that (notwithstanding, the continual challenges, of learned Persons, Ecclesiastical Prelates, and of the Kings most excellent Majesty) he will not once vouchsafe to give 
u 1. Pet. 3.  ratione fidei, an account of his faith in his Briefs, which is so earnestly required at his hands: that according to the inference of learned Arnulphus, he may be reputed a Purpured Idol. Void also and without charity; because not giving his English followers any comfortable instructions, he exposeth them by his peremptory commands only, to utter ruin of themselves, & their families: void of charity, because he depriveth such Priests as are in all other erspects his, of their faculties: (so they are now called for the Priesthood being changed, the law must be changed, & laws being changed, new names must be devised:) a●● yet he provideth not for them any means to live, and his charitable Disciples here in England, do every where proclaim and exclaim most bitterly against them. Lastly, I greatly bewail her avaricious impurities, for if the Archbishop of Canterbury, their S. Thomas Becket, duist say, his mother 
Thomas Cantua epist. ad ●●ch. 〈◊〉.  Rome was become a strumpet, and prostituted for reward, because Alexander the third, his good father, did not suddenly satisfy his immoderate desire against his Sovereign King and some Prelates of this kingdom: What? may not we now more justly exclaim against her for her dailey prostitutions, by most corrupt rewards and corruptions? and for the daily practices of her against this Kingdom, to the utter ruin and subversion of the same, only aiming at profit and Sovereignty?  
But here giving a conclusion to my former discourse, I humbly beseech thee, good God, to inspire the hearts of the Honourable Magistrates of this Kingdom, that as they do, so they will continue; providently, and effectually, to stop the Ignatians transcendency, aiming at nothing else, but the subversion of Souls, and Popish thraldom of this Kingdom: and good God, vouchsafe to hear the prayer of a sinful wretch, beseeching thee also, more fully 
* O Rome, hear the voice once made to Pho●as, and do thou repent O K●ng although thou build above the clouds; thy Palace, may be taken: the sin within w●● m●rre Thy within thee, O Rome, will mar a●, and thy Palace will down although thou down although thou build above the clouds.  to open the eyes, of such, which are already in part opened to see Rome's tyranny, but not as yet opened to see her filthy Idolatry, and to renounce communion with her. That ambitious her (I say) who, as she did in the time of Lotharius, the Emperor, (as 
p Tom. 1. Constitut. Imperial. ●n ration fol. 50.  he complaineth, in a Synodical Epistle, written out of a Council of Collein) so now also, boasteth that she hath a kind of Divinity, that she shall be eternal, that she shall see no widowhood; and that she shall never err: but the day of her satal judgement, will shortly approach; when her Pharaonical ●●de will be 
q Apo●al. 18.  drowned, and she like a Millstone be cast into the red Sea of God's just judgement. Vouchsafe dear Saviout to come quickly; and in the mean, that by her lying Prodigies, and false wonders, she may seduce no more, but rather that all such as are already seduced by her, may return to thee, see her manifest impurities, and Idolatries, and renounce them, and Return (I say) to thee, the only Advocate, and Redeemer of mankind, and the only Lifegiving-shepheard of our Souls, only, to be blessed, honoured, and followed, for ever. Amen.   
Propitius sit mihi peccatori, Deus unus, Pater, Filius, & Spiritus Sanctus, cui soli, Honour & Gloria. Amen.   

Errata.  
Page 21 ma●g. for Pulcer read pul●heriam. pag. 24. lin. 18. for he r. she pag 38 l. 1. for number that rea, number (in sum this) that. same pag. l 9 for in some, r. took some. pag. 44. mark Stap●●● princip. Doctriu. lib. 6. cip. 8. r. lib 6. cap. 7 pag. 6●. in some copies for maodzim r. maozim pag. 97. for Haebr. 4. 1. r. Haebr 1.   

Alphabet 2.  
Page 7. may it please thee Courteous Reader, after the tenth verse in English to insert these which through the Author's absence were left out.  
Make haste, le●sire be brought with speed;  
these cruel beasts to tame.  
And in the same page in the third Latin verse for ne lanient, r. lanient ne, pag. 19 lin. 3. for speak r. speaketh, p●g 23. lin 6. for ●gnati●n ●. Ign●tianed I doubt divers more, like faults have escaped, the which it may please the Courteous Reader to correct.