No Parliament POWDER.  
BUT SHOT AND POWDER for the Pope.  
AND For all his Cardinals, Bishops, Abbots, Friars, Monks; the Masters and great Doctors of Sorbonne.  
Sent to his Vn-Holynesse, and them all, for a Newe-yeares gift. 1609.  
AT LONDON, ❀ Printed by Thomas Purfoot, for jeffrey Chorleton, and are to be sold at the great North door of Paul's Church. An. Dom. 1609. (* ⁎ *)   

TO MASTER RObert Harryson, and Master Edward Paltocke, Gentlemen; Two of his majesties Cursisters, of his high Court of Chancery.  
THAT this may be reputed a great boldness in me, (Gentlemen) not having so much as seen either of you, to stamp your names in the fore head of sopoore a Pamphlet; I deny not, and crave favour for this presumption, offending but in an error of courtesy and honest affection, not any wilful or peremptory pride, impudently to prejudice your worth, or any way to procure your misconstruction. Because this fault (if a fault it may be termed) in former times, hath been desired of the best, and thought to be the purest gold, that beautified the richest Diadems in the world: Scholars to honour Princes with their painful labours, and Princes honouring Scholars, with respect and thankful acceptation. Beside, that learned saying of divine Saint Augustine, 
S. Aug. in. Enchirid. ad.  speaks sufficiently unto you both, in my just excuse: 
Lau. Cap. 10. & De Civit.  Inuisa diligere possumus, incognita nequaqam. Unseen men may be beloved, but unknown, 
Dei Lib. 22. Cap. 1.  very hardly. And yet men have been very familiarly known, to them that never had any sight of them; 
Arist. Lib. 2.  by the splendour of their virtues, 
Elench. Cap.  renown of their actions, their learned writings, 
Vlt. Plato. 4. de legibus. Et in Protag.  and such like noat-worthye qualities, Which (as Sir Thomas Moor was wont to say) Do make men that are sundered by many miles, 
Sir Thomas Moor in his Vtop.  to have dispute, conference, and loving intercourse together, even as he seemed to have with Cornelius Agrippa.  
And that you both (worthy Gentlemen) although as yet unseen, are not unknown to me; let me resolve you, by this moral ensuing example, which was the first motive to this presumption, and is the only argument, to plead your much better merit. A young Graft, growing sometime in an unkindlye ground, where it neither had the suns warmth, or the least favour of any weather, but, by the envious Master of the ground, was not only unrespected, but thrown out (by his will) to have prosperity in no place: First, by one of you, the poor, though not unpitied Plant, was kindly respected, and admitted to have fresh groweth in his Garden. Until such time, as, finding an other soil, (I will not say more fertile, but of answerable fruitfulness:) with his own hand it was thither trans-planted, and there, by the other of you, so carefully husbanded; as I know not which of you I should most commend, for humanity, courtesy, and loving affability.  
Now, in regard, that (though not at the first, but since those tempestuous times) that graft hath (by some peculiar propriety) appertained unto me, and doth still enjoy the fruition of both your wonted favours: In such manner as I could best devise, to clear myself of ingratitude, and (in some measure) to answer your great merit; I have sent you a silly Newyears gift, better in proof, than outward appearance, and more worth in regarding, then in the bare reading. It hath no other suit unto you, or further expectation; but that God may bless the continuance of your kindness, where already it hath been liberally bestowed: And the poor Plant to thrive no otherwise, but as it may daily prosper in your good opinions. Then, you both, to measure my love equally towards you, in the even Scale of your friendly construction; Which I will further study to deserve, though ability can therein (no way) comprehend my earnest desire.  
Yours in all affection, PHILAGATHUS.   

TO THE RELIGIOUS, devout, and godly Pastors, Elders and Brethren, of the French and Dutch Churches in London; Grace, mercy and peace, in our Lord jesus Christ.  
Having had some small experience, of your zealous love to God's truth, and daily care for preserving the same, in most Christian and religious manner among you: I could not but express some fruit of mine unfeigned affection towards you. And, as a true testimony thereof, I send you this learned and worthy labour, as a poor newyears gift, which was first written by a brother of yours in our Lord jesus, and by me instructed to speak our native English tongue. For I did account it, as a wrong or injury done to you, that a work of such worth, receiving his original from God's reformed Cburch among you: should here be made public, and you to have no acquaintance at all therewith, or interest therein. To prevent which inconvenience, in the bonds of Christian love and amity, I dutifully have directed it unto you, desiring (according to the high deserving merit thereof) that it may not only have acceptation among you, but that it may likewise find favour in your houses and families, where it may do more good, then easily can be imagined. So, entreating your best construction, of this my very sudden, yet honest boldness: I commit you all, myself, and this my poor pains, to that measure of blessedness, which it shall please our Lord God (in mercy) to bestow upon us.  
Your loving well-willer, PHILAGATHUS.   

To King Abgarus, and to his worthy Confederates, the Lords GAMALIEL and jairus, most excellent gracious Princes, faithful friends to our sovereign Messias and Reedemer, our Lord jesus Christ.  
IF at this instant we consider well, the estate and condition of God's Church, we may evidently perceive, that, what our Lord jesus hath foretold & promised, is most truly fulfilled and accomplished. For, having warned us of the afflictions & troubles of his Church: yet afterward he promised, to be always with her, 
Matth. 28. 40.  even to the consummation of the world. As for her afflictions, wrapped up in so many several persecutions, troubles and divisions: there is no man but doth perfectly know them; &, that our Lord God in his mercy hath assisted her, 
The troubles of the church have been cruel and terrible in our time.  preserving her even in the midst of all her enemies. Whereby we plainly see, that his promise is truly kept; especially since he never leaves her unprovided of his seconding aids and good means: to the end she may not be devoured of Lions and ravenous Wolves, whom (in his just judgement) he hath permitted, to rush in upon her, as representing those persons, which heretofore have hated, maligned and persecuted her.  
Do we not (at this day) behold many successors to Pilate? 
Pilate, judas, Cayphas and Simon Magus, seem not yet to be dead: for they have successors enough, that do what they can against jesus Christ.  Others, that are Lieutenants to judas? Others, Vizegerents to Cayphas? And others, the mere Vicars to Simon the Sorcerer? All which together (as it were) do yet torment and persecute the Church of God, intending to exterminate it wholly, to the end there might be no more memory thereof. But the Lord our God, against whom there is no wisdom, counsel or providence, knows how to wink (for a while) at the impudence of such fools; And, to the end his Church should not stagger in the midst of the way: 
Prou. 21.  he hath raised up (in our time) many lively figures of those ancient friends to his Gospel. 
God never leaves his Church without friends, and to maintain the same keepeth his promise.  I will not compare you to any of the Apostles, although it cannot be denied; But that God hath given us vessels of honour, into whose mouths he hath put his sword, that cuts on both-sides.  
Concerning the excellency of yourselves, I dare boldly say, that one of you doth lively represent, 
Matth. 22. 9  the good king Abgarus: who being desirous to express his love to jesus Christ, 
Hisio. Eccle.  offered him all assistance and favour, 
lib. 1.  when so graciously he invited him into his house. 
King Abgarus a faithful lover of jesus Christ.  The second hath done the duty and office of good Gamaliell, a Prince and Doctor of the Law, also a secret disciple of jesus Christ, evermore favouring and furthering his cause. 
Acts 5. 41.  The third is nothing inferior to prince jairus; on whom, 
Gameliel, Prince and Doctor, and secret disciple of jesus.  even as jesus bestowed the raising of his daughter from death to life: so hath he raised up you, most miraculously preserving your life, from the blood-thirsty throats of wolves.  
Now most renowned and worthy personages altogether, 
Mark. 5 41.  having collected a brief disputation of the faith, 
jairus a prince of Israel, converted to the Gospel, received a great benefit from jesus-god will not be approved by men's inventions.  touching the principal Articles thereof, the more gladly I undertook this Argument, to the end, that thereby might clearly be discerned, the difference on both sides, and which of them holds the justest cause before God, who craves no approbation by men's inventions, let them be shadowed and coloured, by whatsoever shows of sanctity and good intention. For his word will not endure addition, change or diminution: nay, the very Angels of heaven are to be suspected in that cause. Wherefore, according to the example of S. Luke, 
Deut. 4. 12.  writing his Gospel to to the beloved Theophilus: 
Galat. 1. 8.  I dedicate and present unto you, this small Christian resolution, 
S. Luke in his preface, writes his Gospel to Theophilus a man of great authority.  most humbly beseeching you, that you would embrace and defend the same, as already you have most religiously begun to do. For the Lord God hath chosen you, as his vessels of honour, and principal members of his Church, to be served by you, to his honour and glory: to the end, that his name may be sanctified, and his kingdom every where to come, 
The Church hath great vessels of honour at this present time, God be praised therefore.  as we pray daily it may be increased: and we to live under obedience and protection thereof. I likewise pray from the bottom of my heart, that you all may prosper in felicitic, and most happy contentment. From Egypt, near the red Sea: in expectation of the year 666. against Babylon. 
Mat. 6. 10. The Church of God is yet in Egypt, but it is near to the red Sea, to pass from thence, expecting the year 666. Apo. 13.   
Your very meanest, most humble and obedient Servant for ever. Dena Kol, borne blind, but recovering sight by jesus.   

To the most magnanimous Lord, and Christian Knight: his most humble and obedient Servant wisheth grace, peace, and all blessedness in our Lord jesus Christ.  
Having a long time considered the contentious difference, between the true eternal light, and the foul horrid darkness of belial: 
Psal. 19  by grace and assistance of him, 
Math. 25.  that giveth wisdom to the simplest, I boldly undertook summarily to gather, a Christian warlike encounter, with the proud Roman prelate, that so audaciously lifts up himself against jesus Christ. Which when I had accomplished, after I had imparted the same, to divers of good knowledge and learning, to whom I am unworthy to be termed a Scholar: their advise overruled me, not to hide or bury this poor talent in the earth. Upon further consideration, to decorate and adorn the labour, with some honourable title and favour: I dedicated and presented it to three most illustrious Personages, very great and excellent vessels of honour, and endeared servants to our Lord jesus. Now, because I am not ignorant, that you are to them all a most ancient, loyal & firm friend: my humble supplication to you, is, to receive likewise this poor penny into your protection, to note with what coin it is stamped on both sides, and to try which of them is false or counterfeit, and whether of them is pure metal, 
1. Thes. 6.  and acceptable in the sight of God. On whose part I pray you may long continue as his Champion, 
Matth. 24.  and I to remain in your favour and good regard: 
Ephe. 6.  according as the Apostle requireth in good servants toward their masters. 
Tit. 1.  From Egypt, near to the red Sea, 
Apoc. 13.  expecting the year 666. against Babylon.  
Your most humble and obedient Servant for ever. Dena Kol: borne blind, but illumined by jesus.   

An advertisement to the Christian Reader, how to make use of these defensive Arms against Popery, how to employ this Powder and Shot, against the Pope, his Cardinals, Bishops, Abbots, Monks, and Masters of Sorbone. etc.  
FRiendly Reader, although we may (to our grief) behold, that in many places of Christendom, the buildings and labours of the Apostles are much demolished and ruined: 
Good Ministers are the Masons of God's Church.  yet to comfort us again, our Lord God hath raised many good Masons and excellent workmen, to re-establish the same in the former form and estate. 
2. Cor. 11.  Whose pains (God be praised therefore) we may daily see, by the plenty of good books and learned endeavours, that show themselves in this clear light of the Gospel, each man labouring about the building, according to the gift and measure he hath received of our Lord. I am not ignorant likewise, that divers men of great reading and experience, have very amply discoursed on the difference, between the Pope of Rome, and our Lord jesus Christ; delivering the true title and right of the one, and as apparently reproving the shameful insolence of the other: 
1. Tit. 3. 6.  wherefore my pains employed in the same argument, 
Neophytes, are as Novices in faith, or young beginners, that have no other defence, put Pa, pa, like young children.  may appear but as a repetition of their former actions. But when this small travail of mine with judgement and advise shall be considered on, those former labours (perhaps) may be found not so apt and commodious for divers Neophytes: young Scholars, newly instructed in matters of faith, that as children feeding on milk, most usually can cry but Pa, Pa. As much to say, as that they will defend themselves always, by the faith of their Fathers and Predecessors: not having any other warrant or buckler, But thus did our fathers, being utterly ignorant, both how they were instructed, and who were their true Fathers and guiders in the faith.  
In regard whereof, as the weakest and most unworthe labourer, to travile in the business of God's building, I have collected this little Volume, principally applying the same to such as are not for strong meats, but (as children) are to be fed with spiritual milk, for their better digesting the word of God hereafter. But if they will not forget their childish custom, 
Such as willingly convert to the Gospel, do often cry Pa, Pa. but they are children.  or cease from Infant's behaviour, crying yet Pa, Pa: why then, they shall find, their true fathers and lawful Seniors, not only the Apostles themselves, but likewise the ancient Fathers and Doctors of God's Church, from whom, their bad Nurses had good hope to hide and hood-wincke them still, in their old Popish wolves skins, but that (God be thanked) the truth in them hath clearly appeared, even to beat these pretenders, with their own staves and weapons, 
The Papists are beaten with their own weapons.  as we use it for a common Proverb.  
And this is the main reason, of publishing this Shot and Powder against the Pope, by way of Antithesis or comparison in opposition, for better distinguishing the right of either part. And because (in justice) the Apostles do deserve the chief and eminent place, 
The order and method observed in the book.  we prefer them to lead the way in every cause, and then the Pope follows with his allegations, uprightly and without any partialtie. Commend both me and this work to God in thy prayers, and desire his blessing on it for general benefit. From Egypt, near the red Sea, this year of grace 1608. Attending the yeerre 666. against Babylon.   


Sentences extracted out of the sacred Scriptures, which are especially to be noted, for more justly judging the cause on both parties.  

john 12. 48.  HE that refuseth me, and receiveth not my words, hath one that judgeth him: the word the I have spoken, it shall judge him in the last day.  

Galat. 1. 8.  Though that we, or an Angel from heaven, preach unto you otherwise, then that which we have preached unto you; let him be accursed.  

Jam. 1 21.  Receive with meekness the word that is grafted in you, which is able to save your souls.  

2. Tim. 2. 14. 16. 23.  Strive not about words, which is to no profit, but to the perverting of the hearers. Stay also profane and vain babbling▪ Put away foolish and unlearned questions, knowing that they engender strifes.  

Deut. 4. 2.  You shall put nothing unto the word which I have commanded you, neither shall you take aught there from.  

Deut. 12. 8. 32.  You shall not do after all these things that we do hear this day; that is, every man whatsoever seemeth him good in his own eyes. Whatsoever I command you, take heed you do it, thou shalt put nothing thereto, nor take aught therefrom.  

Deut. 18. 20.  The Prophet that shall presume to speak a word in my name, which I have not commanded him to speak; or that speaketh in the name of other Gods; even the same Prophet shall die.  

Ezech. 20. 18, 19  Walk not in the ordinances of your Fathers, neither observe their manners, nor defile yourselves with their Idols. I am the Lord your God, walk in my statutes, and keep my judgements, and do them.  

Prou. 14. 12.  There is a way that seemeth right to man, but the issues thereof are the ways of death.  

Prou. 12. 15.  The way of a fool, is right in his own eyes, but he that heareth council, is wise.   

Other notable and important Sentences, collected out of the holy doctors and ancient Fathers of the Church, which do both admonish and instruct all men of sound judgement and understanding: how to censure in the cause between these parties, as also which of them ought to be embraced and defended, as the infallible, best and most certain testimony before God.  

Saint Hierome upon the Prophet Micheas, Chap. 7. Tom. 6.  
CHrist is the head of all men, and Christ is head of the Church. 
Many are in the Church, that depart not from Jesus Christ, and yet will speak against him.  They that are reputed to be in his house, that is to say, in the Church, fall out often times to be his enemies. And though they part not from the head, yet they will speak ill of their head; because both without the Master, and without the Lords grace, they dare promise (in their own judgement) knowledge of the Scriptures. Whereas indeed they are but only puffed up, understanding nothing; but do languish about questions, contentions, and strifes of words, who if they be truly in the house, are yet mere enemies to truth and the house.   

S. Cyprian ad Magnum. Lib. 1. Epist. 6.  
THis aught to be admired, yea, and grieved at with an holy indignation, 
There be divers busy in the Church, that fight against the Church.  that Christians should give assistance to Antichrists: and that prevaricatours and betrayers of the Church, should hold firm abiding in the Church, against the Church.   

S. chrysostom upon S. Matth. Chap. 24 Hom. 49.  
ALl heresies are the army or band of Antichrist, 
Antichrist with all his band, holds strong power in the Church, against the the Church.  especially those that get place in the Church, and presumeth to be in the holy place, where it would seem to be held in reckoning, as if it were the word of truth. But it is the abomination of desolation, even the battalion of Antichrist, which hath yielded up the souls of many men, very desolate of God.   

S. Hierome against Pelagius.  
WIse Philosophers, 
Worldly wisdom is enemy to God's Church.  patriarchs of Heretics have polluted the purity of the Church by perverse doctrine.   

S. chrysostom in his imperfect work on S. Matth. Cap. 23.  
IT is a matter behoveful, that the people should go to all Doctors and teachers, 
We ought to hear each one, but to persevere in Jesus Christ.  and inquire of them, where pure truth is to be had, and where it is corrupted. For it is not prohibited to know that which all men do confess, and to elect the best. And the Apostle saith: Try all things, 
1. Thes. 5. 11. 21.  and keep that which is good.   

S. Hierome his Prediction, accomplished in our time, as it is written in his sixth Tome, on the Prophecy of Nahum, Chap. 3. upon these words. O King of Assur, thy shepherds do sleep.  
AT the coming of jesus Christ, 
There is no one so blind, but he perceiveth this prediction day by day accomplished.  and of the word of God, and in the coming of Niniuies consummation (heretofore the fair strumpet:) the people shall arise and walk, that before had slept under their Masters: And they shall go to the Mountains of the Scriptures, and there they shall find the hills, to wit, Moses and josua the son of Nun. 
The holy and ancient Scriptures, are the hills towards which the people, fled in this time of desolation.  The hills, which are the Prophets, the mountains of the new Testament, namely, the Apostles and the Evangelists. And when they shall be fled to such hills, and have conversed in reading with such manner of hills: there will be found none to teach (for the harvest truly is great, and the labourers very few in number) then shall their study be praised, 
The people are praised for studying at the Mountains, and the ignorance of the seducing Masters, is pointed at with the finger.  because they fled unto the hills. And the sloth and ignorance of the other Masters shall be repooved.   

The same S. Hierome, on the 86. Psal. Tom. 8.  
ALthough any one should be holy (after the Apostles) albeit he should be learned: 
After the Apostles, none have authority.  yet hath he no authority, because that the Lord is declared in the Scriptures, of the people, 
Galat. 2.  and of Princes that have been, and not by that which is in themselves.   

The same upon jeremy, Chap. 6. Tom. 9,  
THe error of our Forefathers, nor of the greatest, is to be followed, but the authority of the Scriptures ought to be followed, and the commandments; of God, which only do instruct.   

The same on the Prophet Micheas, Chap. 6. Tom. 6.  
Truth begetteth poverty, 
It is well seen that liars are rich, and they which hear the word of truth, are poor and persecuted.  and lying engendereth riches.     

The several Arguments handled in this small Volume.  

Of the Lord's Supper.  
Of one only Mediator.  
Of Purgatory.  
Of Confession.  
Of the Church.  
Of free-will.  
Of Marriage, and of Vows.  
Of Fasting, and of Meats.  
Of Images.   
A Declaration of the great graces, virtues and properties of the Mass: which being well considered on, is much more worth than an unvaluable treasure.  
The Sentence of interruption or stay of proceeding between both sides.  
An Antithesis of God's Commandments and the Popes.  
The Approbation of the Pope's Commandments, against God and his holy word.  
The Generation of Antichrist, the Desolator, and Son of the Devil.  
The Baptism of Antichrist. etc.   

OF THE LORDS SUPPER.  
jesus Christ, judge and PRECEDENT.  Where two or three are gathered together in my Name, there am I in the midst of them. Matth. 18. 20. And as they did eat, jesus took the bread, and when he had given thanks, he broke it, and gave it to his Disciples, and said: Take, eat, this is my body. Also he took the Cup, and when he had given thanks, he gave it them, saying: Drink ye all of it. For this is my blood of the New Testament, that is shed for many, for the remission of sins. Matth. 26. Mark. 14. Luke 22. 

The APOSTLES of our LORD JESUS CHRIST, and his CHURCH.  
AS our Lord JESUS hath done, 
john 13. 13.  so will we do, 
Math. 10. 24.  without altering any thing of his holy Institution. 
Heb. 7. 9 10.  For the Disciples are not wiser than their Master. Wherefore, as we have received the holy Supper of our Lord, even so do we believe and teach, and in the self-same manner will we receive and administer the same. As for your Mass, it is unknown to us, because it is your Sacrament and sacrifice, and not that which was instituted by our Lord. For we are well assured, that jesus Christ hath consecrated for ever, them that are sanctified, by one sole sacrifice and only oblation of his body.   

The Pope, and his Church.  
Our holy Mass is the same Sacrament, 
Toto titu. de celebra. Missar. & de consecrat. Dist. 2.  which is one Sacrifice for the redemption of the living and the dead. For of all sacrifices, this is the best and most excellent: wherein, at the voice of the Priest, heaven openeth, and thence jesus Christ with his Angels descendeth down, who are all there assistant.   

The Apostles, and God's Church.  
Our Lord jesus hath long since admonished us, 
Math. 14. 7.  not to listen unto such as say; Behold, here is Christ, 
Galat. 1. 8.  and there is Christ. And although an Angel from heaven should proclaim your newly forged Transubstantion to us, 
John 6. 20.  we would hold him for accursed. For by faith (truly and only) do we eat the body of jesus Christ, and drink his blood in spirit, which quickeneth, for the flesh profiteth nothing. Thus do we receive these words of our Lord, which he hath said to be spirit and life.   

The Pope, and his Church.  
IT ought to be believed, 
S. Thomas Aquinas in 3. pars summae.  upon pain of everlasting damnation, that (very suddenly) the bread and wine are transubstantiated, and converted into the true body, natural and precious blood of jesus Christ: even as great, as gross, and as large, as it was in the womb of his mother, and on the Cross.  

The holy Doctors, and Fathers of God's Church.  
S. Augustine, 
The Church of our Lord Jesus Christ, with the holy Doctors thereof.  Ambrose, Hierome, chrysostom, Epiphanius, Cyprian, Ireneus, Origen, Hillarius, Athanasius, Tertulian, and many others.   

The Lords, Signeurs and masters of the Pope's Church.  
Gratian with his Decretals; 
The Pope's Church, and my Lords the great Masters of Sorbone.  Gregory with his Decretals; the grand master of the Sentences, S. Thomas of Aquine; john Bonaduenture; Raymondus, Petrus Comestor; johannes Scotus, and many others.    

The Apostles, and God's Church▪  
AS the holy Apostles did receive it from our Lord jesus Christ; 
1. Cor. 11. 23.  Even so have they delivered it unto us. Wherefore we will not demolish or cast down their building: we are ignorant of your Transubstantiation, being certain, that ignorance thereof, is knowledge agreeable unto God. Nor have we any want of testimony concerning the Apostles doctrine, which the Doctors of the Church received from them, as is easily discerned by that which they have written. Saint Augustine, an ancient and faithful Doctor, both understood & believed this holy Sacrament, as you may perceive by his own Exposition, speaking thus. 
S. August cont. Adimantus. Epist. 12. & sup. Leuit. 7. 9 57  I can interpret, that this commandment consisteth in a sign, for our Lord made no difficulty in his saying; This is my body, when he gave the sign of his body. He instructeth these things to be said (even as he spoke by figure) in sign & by signification. For the thing which is signified, of Custom, is to be called by the name of the thing signified. Saint Ambrose also saith: Thou receivest the Sacrament, 
S. Ambrose, lib. de Sacran. cap. 1. Et super 1. cor. cap. 11.  for the similitude of the flesh and of the blood of Christ: But thou obtainest the grace of his true nature, and by receiving the bread in this kind, 
Et lib. de admist.  thou dost participate of his divine substance.  
And even as in Baptism thou hast received the similitude of death: in like manner dost thou drink in the Sacrament, the similitude of the precious blood of Christ. Saint Hierome saith: 
S. Hierom. super cap. 28. de S. Matth.  Like as Melchisedech the sovereign Sacrificer of God, performed in the figure hereof, offering the bread and wine: even so jesus Christ, representeth the verity of his body and of his blood.   

The Pope, and his Church.  
ANd such is the alteration, that the bread is no longer bread; nor is the wine any longer wine, or do contain any thing of their own nature: For they are really converted into the substance of the natural body of jesus Christ. 
These are the Pope's bombards & artillery thundered against God's invincible truth.  As more amply and divinely is written in our holy Decretals and Canons: and specially by the venerable Father, S. Thomas of Aquine, In tertia part summae, & in quarto sententiarum. Toto titu. de Celebrat. Missar. extra. Et de concrat. Distin. 2. Et in Clement. de reliq. & venerat. Sanct. And in many other places.  
I Thomas of Aquine, 
All Popery hath more listened to this man, to renew and overthrow the holy Supper, then to maintain the true institution thereof. Yet you hear what this man saith.  am constrained to speak this truth, as I have written in my Sum, pars 3. in the 46. addition, Article 6. in this manner. Because that the Church is founded upon Faith and the Sacraments; it appertaineth not to the masters of the Church, to make any new Articles of Faith, or create any new Sacraments, or remove or take away them that are made. For therein is the excellency and power, which appertaineth only to jesus Christ, who is the foundation of the Church.   

The Apostles, and God's Church.  
D OUR Lord jesus Christ did never teach us any such fables, but flatly hath forbidden us to give any credit to them. 
S. August. in Quinquag.  And S. Augustine, (well instructed in Gods own School) Saith. Until such time as the world shall be finished, 
Psal. 54. Et ad Dardan. Epist. 67. & in 3. lib. de doctri.  our Lord jesus shall continually remain above, but his truth abideth here with us. For it behoveth, that the body wherewith he is risen, 
christi. Et sup.  should be in a certain place: but his truth is every where spread abroad. 
Joan tract. 30 Et in 2. Quinquag. psal. 96.  For we must not imagine, that jesus Christ is every where dispersed, according to the form and substance of his body. And we ought in such sort to maintain his divinity, that we do not destroy his human nature.  
It ensueth not therefore, 
All that which is in God, is not God, that is to say: the humanity of Christ, is not his divinity, neither is his divinity, his humanity.  that all that is in God, is God. For to take and eat his very body, may seem, that he commanded a thing unlawful, or an offence. It is then by a figure commanded us, how to communicate in the Passion of our Lord, and lovingly and profitably to preserve in our memory, that his flesh was wounded and crucified for us: And the words of jesus Christ, are spirit and life, 
For the word is not made flesh, as converted into flesh: but it is united to the flesh without confounding the substance.  as if he should say: understand spiritually what I have said unto you. You shall not eat this body which you behold, nor shall you drink the blood which shall be shed, by them that must crucify me. I have commanded you a Sacrament spiritually understood: For it is the spirit that quickeneth, the flesh profiteth nothing. All this hath this learned Doctor written, and in many other places very amply. 
Nevertheless, God and man is but one Jesus Christ, who holdeth always the true nature of man glorious and immortal.   
And to the end it may not appear, that this man only was of this opinion: we are willing to allege the sayings of many other holy Fathers, as of S. chrysostom, speaking thus.  
Christ hath ordained the Table of his holy Supper, to the end, 
S. Chrisost. sup.  that in this Sacrament, he might show us daily bread and wine, 
Psal. 21. Et sup. Matth.  as the similitude of his body and blood, 
Cap. 5. Homil. 8. add Caesar.  for the nature of the wine remaineth ever.  
The like saith, 
Monach.  S. Dionysius, Ireneus and Origen, who have all with one consent and accord written the very same: 
Iren. lib. cont.  as is to be seen in the Book called the Ecclesiastical Hierarchy, 
Valens. cap. 34 Origen. super Matt. cap. 26. hom. 83. & super Leuit.  and divers others.  
Moreover, we will not conceal the Nicene Council, 
Hom. 7.  wherein it was decreed as followeth.  
We are not bound to matters here beneath, 
The Council of Nice, taught first, and very divinely: how we ought to eat the Lords body, and drink his precious blood.  as the bread and wine proposed on the Lord's table. But we must (by faith) lift up your spirits on high. Considering, and understanding, that the Lamb of God, taking away the sins of the world, is in this holy Table: who is not offered in sacrifice by Priests, after the manner of beasts. And, in taking his precious body and blood; we believe, these are the signs of our resurrection.  
You see here the testimony of many holy Fathers and Doctors of the Church: who received this doctrine from the Apostles in this manner so truly, as they are not to be gainsaid.   

The Pope, and his Church.  
THe Priest having an intention to consecrate, 
Fabulous Aesop could recount no merrier tales than this seducing Scotus doth.  saying but four or five words (leaving Enim) upon all the bread which is in the Market, and upon all the wine which is in a Cellar: immediately, all the breads and and wines are converted and transubstantiated, into the natural body and blood of Christ. So saith our learned Master, joannes Scotus, in quarto sententiarum.  
I Gelasius Pope of Rome, 
Gelasius a man learned, was elected Bishop of Rome, in the year of Christ 493.  have no way approved your Transubstantiation. For I will never unsay that which I have written against Eutichus and Nestorius, Heretics, to wit. The Sacraments of the body and blood of jesus Christ, which we receive, are divine things. 
We may then well know, that in his time, Transubstantiation was not forged or received into God's church: as he very well declareth in his own writings.  Therefore, we are made partakers (by them) of the divine nature: and yet notwithstanding, the substance of bread and wine do not cease to be there still. And surely, the Image and similitude of Christ's body and blood, are celebrated in the action of the mysteries. It is then evidently shown unto us, what we ought to understand in jesus Christ our Lord.  
I Venerable Bede, will never receive your Transubstantiation, for I will never revoke that which I have written, upon the 22. Chapter of Saint Luke, namely. jesus Christ hath left the Sacraments of his flesh and blood, 
Venerable Bede was not altogether popish, for he did not believe Transubstantiation.  under the figures of bread and wine, in stead of the flesh and blood of the Lamb. To the end, that he might show himself to be he, to whom our Lord had sworn, and never would repent him; Thou art the everlasting Sacrificer.  
I Drhumatus, 
This Monk hath written hereon very learnedly. And me thinks that all Benedictines should not defend Transubstantiation.  Monk of the holy Order of S. Benedict, can no way approve your Transubstantiation. For I will never deny what I have commented upon S. Matth. to wit. The wine doth cherish & augment our blood, for this cause is not the blood of Christ improperly figured thereby. Because, whatsoever cometh of him to us, doth cherish us with a true and perfect joy, and increaseth all our happiness. Our Lord gave to his Disciples, the Sacrament of his body, 
For it was not as yet forged in S. Benet's time, who gave them better doctrine than they will follow.  in remission of their sins, and to preserve charity among them. To the end, that keeping this act of his in their remembrance, they might affix in figure, what he had done for them, and never cast this charity into oblivion, This is my body, that is to say, in a Sacrament.  
I Adrain, 
This Pope is like unto Saul, who albeit he could do nothing. yet he would prophecy among the Prophets.  Pope of Rome, notwithstanding the ordinances of my Predecessors: yet, as I have written in my fourth book, I confess, that the Church ought to know, that she is not Mistress, but Minister of the Sacraments. And that she cannot institute any form of Sacraments, no more than she can abolish any divine Law.   

The Apostles, and God's Church.  
THe Disciple cannot be more perfect, 
Matth. 10. 24.  or wiser than his Master: it is sufficient for him, that he is as he is. In regard whereof, we will neither diminish, 
Deut. 4. 2.  nor add any thing to the institution of our Lord and Master, jesus Christ; whom we will only hear, 
John 13. 15.  and following his example (as he hath commanded us) we will receive and administer the holy Sacrament of his Supper, under the two kinds of bread and wine, nor dare we do otherwise, without offering sacrilege.  
The Council of Basill understood our Lords will well enough, when they ordained, that Say people should communicate in both kinds. And S. Cyprian directly opposeth himself, to any such contradiction of jesus Christ, affirming it to be full of sacrilege, in his sermon to repentant sinners, and these are his words. 
S. Cyprian Serm. ad peccator. penitent.  How shall we exhort the people, to spend their blood for the confession of Christ, if we do deny them his blood, for whom they are to combat? Or how shall we make them able, to drink of the cup of Martyrdom, except we first admit them to drink of our Lord's Cup? Moreover, our Lord jesus Christ and his Apostles, did never teach or command us, to hide or keep close the bread of the holy Supper, or to carry it about hither and thither. For the Church having been always obedient to his doctrine, will never do so. And that full well understood S. 
S. Clem. in Epist. 2. ad Jacobum. Et in Can. tribus de consecrat.  Clemens, speaking thus. As many Hosts as will suffice the people, are to be offered at the Altar. If there shall any remain, or be left, they are not to be kept until the morrow: but by diligence of the Clerks (with fear and trembling) they are to be received and eaten. 
Dist. 3.  And Origen also opposeth himself against this superstitious vice, which would have intruded itself into the Church in his time, he saith. 
Origen. sup.  Our Lord hath not ordained or appointed, that the bread should be kept until the morrow, 
Leuit. Chap. 7.  which he purposed to give to his Disciples; but he said unto them: Take, and eat. Behold then, how we will follow and imitate the Church of God, without declining to the right hand, or to the left.   

The Pope, and his Church.  
THe Sacrament of the Altar, aught to be taken in bread and wine, of the Priests only. But to Lay people, it is to be given under the kind of bread only. Tit. de consecrat, Distinct. 2. Concerning them that be sick, the body of jesus Christ ought to be carried to them with great devotion, solemnity and reverence. For this is the commandment of God, and of his Church.  
I Gelasius, 
I can hardly number Gelasius, in rank of the Roman Popes: for he hath opposed himself against a number of their blaphemies.  Pope of Rome, do oppose myself against your ordinance, and will by no means approve it. For I will never contradict that which I have written in the Canon Comperimus, de consecrat. Distinct. 2. speaking thus. We have understood, that there are some, who receiving only the body of our Lord, do abstain from the Chalice; wherein, because they sin through superstition, they ought to receive the Sacraments together, or else to be rejected from them quite. For the division of so great a mystery, cannot be committed without notorious sacrilege.   

The Apostles, and God's Church.  
IN regard that worms, 
The Pope's Sacrament had been longer observed and adored, if they had known cunning to hide and dissemble the corruption and wretched subjection thereof. But yet the better to compass their purpose, they have kept it in Boxes and Pixes. But God hath permitted all for the best.  Mice, Spiders, and other creatures, may and do eat your Transubstantiated bread, which being kept over long, corrupteth and putrefieth of itself: hereby it may be manifestly known, that the sign of the Sacrament, is not the thing signified thereby: that is to say. That the bread which is a sign (as hath been sufficiently proved already, & according as our Lord hath willed) cannot thus be converted, or transubstantiated into his natural body. For it were a great & fearful blasphemy, to say, that the body of jesus Christ should be subject to putrefaction, corruption, or the teeth of brute beasts. Hence would ensue, that Christ should be less sufficient, and more inferior in power and virtue, than were the Gods and Idols of the Gentiles. For they defended themselves, and spoke by the cunning of him, who (thorough God's just judgement) did hoodwink and blind the poor credulous world, raising belief of such a transubstantiation, 
Psal. 16. 4.  after he had once newly forged it in his own shop.  
Now the Church of God, 
Mark. 16. 16.  being instructed by the sanctified spirit, believeth much more wisely, namely. That jesus Christ is risen from the dead, being no more subjecteth to death. For he is glorified, immortal and incorruptible; sitting now at the right hand of God his Father: from whence he will not descend, until such time as he shall come to judge both quick and dead, and render to every one according to his works. Then will he punish most grievously, these correctors and falsifiers of his word, that have changed and overturned the institution form and true manner of his Sacraments. And he will judge the horrible slander of our adversaries, who do unjustly accuse us, to doubt of God's power, and deny that he cannot convert the bread into the body of his son jesus Christ. 
The will and power of God do never disagree in themselves.  But in this Article and difference of the Supper, we pretend no disputation of God's power: which we believe and confess to be infinite and incomprehensible. 
God can do all things, as being almighty, but he will not use his absolute power, against that which he hath long since promised, having so willed and commanded For God is never contrary to himself.  For herein only lieth our controversy, that the will of God is such, according to the testimony of his own holy word: By the which we prove clearly, that we do receive and eat by faith, and spiritually, the very body and precious blood of jesus Christ. This confession is incorruptible, not subject to worms, Mice, Spiders, or to be burned in the fire: which being eternal, is prepared for all them, that shall breath, forth such blasphemies against our Lord and Master jesus Christ.   

The Pope, and his Church.  
Our holy Father the Pope, supreme head and Precedent in the Council of Orleans, hath ordained and decreed, as it is written in the fifth Chapter to be seen. That if the body of jesus Christ, be received and vomited by a sick body; 
Most horrible words, that our Lord's body should be subject to putrefaction, and to be eaten of beasts, or to be burned. The Ark of the covenant, which was but a figure of Christ, would not suffer itself to be so used:  If (by human frailty) no person can be found, that will lick up and receive the same again, I mean the same body of jesus Christ so disgorged: That then that body of our Lord is to be burned, and the ashes thereof put among the Relics. Also, if the body of jesus Christ be lost, or rotten, by over-bad smell or age; it shall be burned, and the ashes laid upon the Altar.  
Moreover, if the body of jesus Christ, by the eating of Mice or Spiders, do become much lessened, impaired, or gnawed by biting, or if the very worm be found in it: 
For it caused all their deaths, that approached near it▪ 1. Sam. 5. 11.  It shall be burned. But if there do remain any part of Christ's body, which is not gnawn, or much out of order: it is more safely done, to take and eat that. Nevertheless, if it be greatly gnawn, 
Much greater reason is there for the bread, what it might do, if it were converted and transubstantiated into Christ's true body.  rotten and impaired, by some vermin or putrefaction: It shall incontinently be burned, and the sacred ashes, shall be reverently put and kept among the Relics.  
Such is our holy ordinance, which we will have to be observed upon pain of Excommunication: As most amply we have ordained and decreed, in the said Council, and caused to be written under the title of Consecration, 
But we must confess, that the sign of the Sacrament, being thus abused, is not the thing signified thereby.  the second distinction. And yet much more clearly in the Cautells of our holy Mass.    

OF ONE ONLY MEDIATOR.  There is one MEDIATOR between God and man, which is the man CHRIST JESUS. 1. Tim. 2. 5. We have one Advocate with the Father, JESUS CHRIST the just. And he is the reconciliation for our sins, and not for ours only; but also for the sins of the whole world. 1. john. 1. 2. 

The Apostles, and God's Church.  
THat is not the Church of God, 
John 14. 10. 1. john 2. 1. 2.  which (beside both reproving & changing his word) cannot so content itself; 
Rom. 1. 4. 1. Tim. 4.  but also disalloweth the sufficiency of one only Advocate and Mediator, sole God, and searcher of all hearts. For the Apostles, and the whole Church after them, did reject all other Advocates and Mediators: contenting themselves with jesus Christ only, who prayeth for us, as most evidently is testified unto us in the Scriptures, and is likewise to be seen in the writings of the Doctors and Fathers of the Church.  
And because we are to handle this point somewhat briefly, 
S. Ambrose sup. Epist. ad Rom. cap. 1. S. August. sup. 1. Epist. S. joan. tract. 1. & 2. Et cont. Parme. Lib. 2. Chap. 6. 8. Et in Quinquag. Psal. 94. & 108.  Saint Ambrose, delivering the word for the whole Church, speaketh thus. There hath been a miserable custom, in saying; that men might go of, and by themselves, to God, even as by Earls and Princes, they can make way to Kings. Is there any man so mad, or forgetful of his own salvation, to attribute a King's honour to a Prince or an Earl? Why, we see, that if any man should dare but to speak this of his own King, of good right he ought to be condemned, as guilty of treason. Shall not they then be held for much more faulty, as dare attribute the honour of God's name, to creatures? And, in leaving our Lord shall honour such as are but servants with themselves? Though men in King's Courts, are in more eminent place then others: yet in the King of King's Court, the greatest & meanest are all but servants, and the poorest as soon heard as the proudest, and sooner too. For this cause, men gain access to a King, by means of Princes and Lords, because the king himself is but a man, and knows not otherwise how to deal in matters faithfully, concerning his commonwealth. But, to gain the favour of God, from whom nothing can be hidden; because he knows the hearts of all men, their works, wants or whatsoever: There needs no other favourite, to present our supplication by, but only an humble, contrite and repentant heart.  
These are the words of this worthy Father. With him do consent many other Doctors of the Church, affirming it to be blasphemy and sacrilege, to have any other Advocate, Mediator or Intercessor, but jesus Christ only. If any man shall make doubt hereof, let him read what is learnedly written by divers to this purpose, especially by S. Chr●sostome, 
S. August. lib. de vera Relig. cap. ult. Et sup. Joan. tract. 23 chap. 5. Et de eiu●t. D●i lib. 10. 28. chap. 27. Et in lib. de cur. atque mort. cap. 13. Epiphan. lib. 2. Com. 2. & cont. Collyrid. lib. 3. Tom. 2. haeres. 79. S. Chrysost. in his imperfect work upon Matth. Chap. 2. Hom. 2. S. Hierom. Com. sup. Eze●. cap. 16. Eccles. Hist. lib. 5. Chap. 15.  and S. Augustine who do manifestly speak thus. Although we are full of all evils, poor and miserable sinners: yet notwithstanding, we have no need of any Patrons or Advocates, but only jesus Christ; by whom our prayers are agreeable before God. S. Augustine teacheth us, to honour the Saints, as creatures and vessels of honour: without attributing any thing else to them, in matters that appertain to God only, he saith. We ought by no means to direct our prayers to the Saints which are in heaven: because they can be no searchers of our hearts, neither have they any knowledge of our necessities. For it is impossible, that they should in any thing be helpful to the living; when they know nothing that is done in this life.  
Consequently them we say, that we ought not to dedicate Temples, Altars or other things to Saints: for we cannot be made happy or blessed by them. Then the sum of all is, that as we have but one only everliving God, who will not give his glory unto any other: Even so we have but one only Saviour, Mediator and Advocate, jesus Christ, by whom and in whom, we beg and have all things, which are needful for us.   

The Pope, and his Church.  
IT is ordained and decreed, by the great high Bishop, Head of our holy Mother the Church; that not only jesus Christ is our Mediator: 
It ensueth then, that creatures deceased, know our hearts: which is false.  But likewise the blessed Virgin Marie, and all the Saints that are in heaven. In regard whereof, we ought to pray and invoke their help in our wants and necessities, as our Mediators and Intercessors between God and us. For, by their prayers and merits, 
For there is is none but God only, who is the searcher of all men's secrets.  we shall obtain heaven.  
He that hath any affairs towards a Prince, prepareth himself first to some person of his house, to deliver the message for him, because by himself alone, he cannot be heard. 
Psalm. 7. 9  Even so, the blessed Virgin Marry our Advocate, and all the Saints of heaven, 
Rom. 8. 25.  do carry our petitions to God, 
Note, that whosoever will read the Prayer of S. claud, shall find it most singular, and worthy to be learned by heart; to be preserved from the Fever Quintain.  and humbly entreat him for our necessities: and God doth never refuse the Saints, for their merits are of great virtue and efficacy; For in so doing, we can never fail. As it is written in the title; De reliquis & venerat. Sanctor. And in many other places of the holy right Canon. And especially, the prayer of my Lord S. claud, is very singular and acceptable to God, after the holy prayers of the blessed Virgin Marie, our principal Aduocatesse.  
I john Gerson, 
This Scholar of Caiphas, hath not been much ill tutored in his. School.  will never gainsay that which I have written, in my first part of the Examination of doctrines, speaking thus. The first truth should be so firm, that any simple man, not authorized, may be thereby so excellently instructed in holy Letters: 
For there is maintained firmly, that Rome's great Pontifex is not able to sin, and that he can never err.  That a man ought rather to believe in his assertion, in the cause of instruction; then in the doctrine of the Pope. For it appeareth, that a man ought rather to believe the Gospel, than the Pope. If then, such a man do teach some verity to be contained in the Gospel, 
What say ye then to a she-Pope; Hyldebrand a Sorcerer; 2. Sylvester▪ one a second devil; And the other held, that our souls are mortal, because otherwise, a man could tell, that Popes cannot err.  concerning, whether the Pope doth, or may greatly err: it is manifest, whose judgement ought to be preferred. And if it happened, that a general Council should be celebrated, and such a man (so well instructed) should be present there among them; If it should chance that (either through malice or ignorance) the greater part should decline, and be opposite against the Gospel: Such a Say man might oppose himself against the said general Council. This is also proved by the Canon Pudenda. 24. Quest. 1. And in the Canon, Si Papa. Distinct. 40.    

OF PURGATORY.  Verily verily, I say unto you, he that heareth my word, and believeth in him that sent me; hath everlasting life, and shall not come into condemnation, but hath passed from death to life. john 5. 24. We have deliverance through his blood, that is, forgiveness of sins. Having reconciled all things unto himself, and to set at peace through the blood of his Cross, both the things in earth, and the things in heaven. Coloss. 1. 14. 20. God hath sent his Son, to be a satisfaction for our sins. 1. john 4. 10. To him that loved us, and hath washed us from our sins, in his blood, etc. Apoc. 1. 5. 

The Apostles, and God's Church.  
THE true and faithful Church of jesus Christ, 
Matth. 25. 34  knoweth, and understandeth his word. 
Hebre. 1. 10.  And it yieldeth no other testimony, 
Coloss. 1 14. 20.  but of two ways only, 
1. john. 4. 10.  heaven and hell. 
Apoc. 1. 5.  Whosoever therefore shall invent any other beside, shall never enter into the others happiness. For no other Purgatory do we believe and confess, than the only and most precious blood, of our Lord and Saviour jesus Christ: who (in himself) hath made a full purgatition of our sins, and by his blood we have deliverance, and absolute remission of them. For he that loved us, hath washed and made us clean from all, being sent from God his Father, to be the satisfaction for all our sins. Concerning that which S. Paul saith; 
1. Cor. 3. 13.  That every man's work shall be revealed by the fire: This fire is very falsely understood to be Purgatory. For the Apostle speaketh in that place, of the fire of tribulation, of the Cross and persecutions in this world, whereby our Lord examineth and trieth who are is.  
And that it is so, S. Augustine hath faithfully expounded this passage in many places, 
S. August. in Enchirid. ad Lauren. cap. 28 & Lib 21. de Civit. Dei. cap. 26. Et in tract. de Fide & O per. chap. 16.  saying. Some do believe, that all those which have not forsaken the name of Christ, and have been baptized in his Church, and have not been cut off from it by some schism or heresy, that in whatsoever sins they have lived, and have not defaced them by repentance, or redeemed them by alms deeds; 
They that believe the fire of Purgatory, are deceived in human benevolence, not understanding the holy Scriptures, which render no other testimoni, but of the sufficient purgation made by the precious blood of jesus Christ only.  But have continued in them usually, even to the last day of their life: They shall be saved by fire. Howbeit, according to the greatness of their sins, the fire shall be but diuturnal and not eternal. But me thinks, they which do so believe, and yet are Catholics, are deceived by human benevolence. For if we do inquire for such matter of the divine Scriptures: they make no other answer, but Christ's death only, and the shedding of his most precious blood. You hear now what this holy Father saith, that they which believe a Purgatory, being forged against the word of God: are merely deceived by the conceit of human benevolence.   

The Pope, and his Church.  
Our Mother holy Church, 
Mahomet in his Koran, confesseth Purgatory as the Pope doth.  doth make no doubt at all, but that there is a Purgatory fire, burning for times and limitation, which purgeth and extenuateth those sins: the guilt whereof is forgiven, but not the pain or penalty. 
Since both of them then do agree in that faith: it is not to be doubted, but they shall both receive reward alike.  Let every one be therefore persuaded, that the sacred Scriptures, do render us good testimony of four places; to wit, Heaven, Hell, Purgatory, and the Limboes. And whosoever doth not believe these 4. places, he shall not escape, because he hath been foretold of them. And holy Saint Paul, the great witness of this verity, was not willing to conceal such a secret from us, 
1. Cor. 3. 13.  for he saith. That the fire shall approve the works of every one, 
This venerable Master Raymond, was so well skilled in the holy Scriptures, as he knew not to allege any thing, but Canons, and such shot. But that which hefi●● saith, is better proved by Esa. 43. 25  and that they shall be saved by fire.  
I Raymondus, Preacher of the Papal Church, will not oppose myself against the faith of Purgatory. Nevertheless, I firmly do believe, and without any doubt, that God doth not use to pardon sins by halves: But by his grace, he either pardons all, or none at all. I do not speak this as of myself, for it is written, and approved by the holy Canons: according to the testimony of the gloss, on the Chap. Maiores causas, de Baptismo & eius effectu extra. 
Mich. 7. 18.  Where it is said, that the great goodness of God doth not pardon a part or moiety: 
john 3. 36.  For when a man cometh to God with sighs and tears, 
Rom. 8. 6. etc.  he forgiveth all, 
where it is proved, that Christ's blood is the entire & sufficient purging, satisfaction & remission of sins, which God giveth not by halves, but wholly and fully, for the love of his son jesus.  or else nothing.   

The Apostles, and God's Church.  
WE read that Satan being come to tempt Christ in the wilderness, he proposed testimonies to him out of holy Scripture, expounding them falsely, only to deceive him. But he that could answer him so well, 
Matth. 4 4. 1. Pet. 3. 15.  hath taught us also to answer in his name, 
Matth. 5. 16. 25.  and to render a reason of our Faith, to all such as shall question us therein. Wherefore we say, that that place in S. Matthew, of the Prisoner, if he will not agree with his adversary; is understood of the reconciliation and agreement that ought to be, 
S. Ambrose sup. Luc. chap. 12. S. Chris. sup. Matth. chap. 5. Hom●. 10. Hillar. & Theo. in Can. Chrysost. sup. Matth. Chap. 12. homil. 6. Grego. sup. Job. chap. 29. Et in Moral. lib. ●8. Chap. 17. Et in can. Dist. 14. S. Hierom. in Epist. ad Cher. Et in praesat. de Prover. Et in Prologue. Galat.  between such as are in strifes of Law and such like variances. And so is it expounded by divers holy Doctors, without making any mention at all of Purgatory. As namely, S. Ambrose, chrysostom, Hyllarius and Theophylact.  
Touching that text, which speaketh of the sin against the holy Ghost, S. chrysostom in his Exposition thereof, speaketh thus. Because this sin can not be said to be venial in you: therefore it shall be punished grievously in you, both in this life, and that which is to come. It is very frivolously done then, to forge a Purgatory out of this testimony, which speaketh only of the remission of the fault, and not of the pain. And your Purgatory, is so much the rather invented, for the pain only. As for the Books of the Macchabees, they are not authentical nor received in the Hebrew Canon: For they are numbered with the apocrypha; As S. Augustine, Hierome, Gregory, with the Council of Laodicea, who do all confess those Books not to be authentical, neither have they any authority, to prove any thing by, that is in controversy. Moreover, if we look well into the sacred Scriptures, it is very easy to be found, that the fire of Purgatory was first of all forged in the devils Shop: and he hath stretched it out to the uttermost, only to annihilate the sovereign virtue, and merit of Christ's most precious blood.   

The Pope, and his Church.  
WE have three evident witnesses in the Scripture, that do make the fire of Purgatory most certain to us. The first is, where it is written of the prisoner, 
Matth. 5. 25. 26.  who not being accorded and agreed with his adversary, should never be suffered to depart out of prison, 
Luke 12. 59  until he had fully satisfied, and paid the utmost farthing. Which cannot otherwise be understood, but only of the prison of Purgatory: wherein full satisfaction is to be made, 
2. Mac. 12. 27  before any parting thence will be permitted. Moreover, 
Behold the subtle means, invented to bring water to the mill of Rome. But the wise children of God (accounted to be fools in this world) will never bring their corn to this Mill, because it keeps too bad an noise.  the sin against the holy Ghost, is never pardoned in this world, nor in the world to come: Ergo, it followeth, that some sin is to be pardoned in the other world.  
Lastly, the authentical book of the Macchabees, doth say, that it is an holy and wholesome thing to pray for the dead, to the end, that they may be delivered from their sins. Behold here how Purgatory is divinely approved, and by long and ancient Custom received into our Mother holy Church. Wherefore all these being well considered, there is not any doubt to be made thereof: But rather we ought to pay unto God, that he would save us by this holy fire of Purgatory. Out of which we shall be very soon delivered, by the celebration of Masses, Anniverssaries, Oblations, Vigils, Commendations, Prayers, and Alms deeds. Amen.   

The Apostles, and God's Church.  
K WE will yet further testify our former speeches, by the Expositions of many ancient Doctors and Fathers, that neither confess or make any mention of this Purgatory fire: but have written and taught the contrary. Especially, Saint Augustine, 
S. August. lib. 18. de civit. Dei. cap. 3 8. Et in lib. 2. de doct. Christ. Concil. Laodicea. cap. 59  writing to Macedonius, Epist 54. These are his words. There is no other place for correction of manners, but in this life: For after it is ended, every one shall receive what he hath purchased in this world, there the mercy of God remaineth for them that have been here repentant. But in the world to come, penitence doth profit nothing at all. And in the 13. Book of the City of God, and 9 Chapter, he writeth thus▪ The souls of the good, being severed from their bodies, are in rest, and no other doubt is to be made thereof. But the souls of the wicked are punished, until such time as their bodies shall be raised: and then the good shall go to life eternal, and the others to everlasting death. S. Cyprian was not of any contrary opinion, 
S. Cyprian in Serm. de mort. sapient. 2. 4.  for he speaks thus. We are not to think, that the death of the wicked, should be of like form and condition to that of the good: The good are called to rest and comfort; the unjust to pains and grievous torments. On a sudden, is safety given to the faithful, and torments to the unbelievers. Moreover, these holy Doctors and Fathers, S. Ambrose, 
S. Ambrose do bon. de mort. Tom. 1. cap. 2. S. Hierom. sup. Gal. cap. 6. Et in Eccles. Tom. 7. cap. 9 Et sup. Esay. ca 65. Epipha. lib. 1. Tom. 1. haeres. 69. sup. Cantic. S. Cyprian cont. Demet. tract. 1. S. Chrisost. 2. serm. de Lazar.  Hierome, and chrysostom, do contradict not any point of their precedent opinions, but are all of the same consent, with Epiphanius, speaking thus. It is neither Fasting nor Alms, penitence nor justice, good or evil, that after death doth hurt or help. For then there is no further place for repentance, nor any more effects of satisfaction.  
Behold then, what the faithful Church doth believe, with her learned Doctors and Fathers; To hold worthless their judgement, it were impious and shameful, or to condemn and curse them for Heretics. Is not this (then) honour done to Saints, when thus we remember to imitate their example? To conclude then, the Council held at Toledo can testify, if we do ill, in rejecting prayers for the dead: For it was there forbidden as unprofitable, and fruitlessly invented.   

The Pope, and his Church, with the Council of Toledo.  
NOtwithstanding all that which hath been said before, we having assembled ourselves at the Council of Toledo: have ordained and decreed this present ordinance, 
Singing for dead is vain, idle, and consequently grounded on sin: for of every idle word we shall yield an account before God.  which we will have to be firmly kept, and established for ever, as followeth.  
We command, that such as depart out of this life, by the divine vocation; shall be carried to the earth with Psalms sung before them, and other Songs of the Singers. For we do altogether forbid those prayers at Funerals, which were wont to be commonly sung for the dead. It shall therefore suffice, that you give to the dead bodies of Christians, the service of divine Songs, in hope of their resurrection. This is written in the 3. 22. and 23. Chapters of the said Council of Toledo; And likewise stands allowed in the Decretals of Gratian.  
I Panormitanus, 
This man is like unto Cayphas, that spoke well but not of himself.  Cardinal of Rome, will not oppose myself against the Papale Ordinanee. Nevertheless, in matters that do concern Faith, the saying of a Say man, aught to be preferred both with the Pope's saying, and before it. If it be more probable, and by better authority, both of the old and new Testament, it than goes beyond the Pope's opinion and judgement.  
According as I have written, upon the Chapter; Significasti extra de elect. And as in other places and Canons, the very same is to be seen.    

OF CONFESSION UNTO GOD ONLY.  I have acknowledged my sin unto thee, and have not hid mine iniquity. I will confess against myself my wickedness unto thee Lord, and thou forgavest the punishment of my sin. Psal. 32. 5. Against thee only have I sinned, and done evil in thy sight. Psal. 51. 4. O God be merciful to me a sinner. This man departed to his house justified. Luke 18. 13. 14. 

The Apostles, and God's Church.  
THE holy Scripture teacheth us very evidently, 
Psalm. 32. 5.  that for a man to confess his sin to man, 
Psalm. 51. 4.  is not any way necessary, 
James. 5. 16.  and consequently, 
Coloss. 4. 2.  that such kind of confession is merely invented; over and above God's commandment To whom only our sins ought to be confessed, because against him only and his holy commandments, we have offended. S. james saith: Acknowledge your faults one to another. But how? not to the Pope's Priests, they are not called by the name of one another. They that are not wilfully blinded, may well perceive, that Saint james in that place, speaketh of reconciliation with our neighbour. As Saint Paul in like manner well understood the same, saying. Forbearing one another, and forgiving one another, if any man have a quarrel to another. Even as Christ forgave you, even so do ye.  
Moreover, 
It is not above three hundred years, since the Pope of Rome constrained his Popelings to confess in the care.  we are not ignorant, that Auricular confession, being only brought in by men, without any warrant out of God's word: was put in use at Constantinople, until such time as it gave occasion of committing whoredom, which made it to be abolished. And afterward it was renewed again, by Nectarius Bishop of the same place. 
For in the time of Pope Innocent. the third, or very little before, none were obliged to confess to Priests, about the year. 1200. Hist. tripart. cap. 2.  Likewise, the Histories do declare, before Pope Innocent the third, no body was bound to confess in the ear of a Priest. Therefore, without building upon men's inventions, we will make no Confession of our sins, but unto God only.  
For the Apostles, and the whole Church after them, did never do any otherwise, as many holy Doctors do render sound testimony. Especily Saint Augustine, 
S. August. in lib. 10. de confess. cap. 2.  speaking thus. What have I then to do with men, that they should hear my confessions, as if they could help me of my afflictions? It is a curious case, to know another man's life, and be careless in correcting our own. Wherefore should they demand to know what I am, when they will not be willing to hear what they are themselves? Saint chrysostom likewise was not forgetful, 
S: Chrysost, Heb. cap. 12. hom. 3. Tom. 4 & supra. Psa. 52. Tom. 2. E. in Serm. de Penitent. Tom. 6. Et de incomprehen. Nat. dei, hom. 5. Et & in 4. Tom. de Lazar. Et in hom. 12. de Cananit.  to advertise us herein very amply, to the end that we should not subject our consciences, unto such a servitude, as God himself would never have us bound in; and thus speaks he. Confess thy sins, to the end that thou mayst deface them. If thou be confounded or ashamed, to tell an other man that thou hast sinned, tell it daily then to thine own soul. I do not say, that thou shouldest confess to a servant like unto thyself, that so he may reproach thee: but tell them to God only, that only can help them: It sufficeth, that God alone sees and hears thee. I would not have thee confess thy sins to a man, 
Ezech. 20. 16.  who afterward may disgrace and defame thee, by publishing thy faults: But show thy wounds and sores to God, who is the only good Physician.  
You see what these good Fathers have taught us, yielding themselves obedient and conformable to the doctrine of the Apostles: whom only, and none else beside them, will we believe, allow or imitate. For they have given us the word of God holily and purely, which being no way imperfect, instructeth us suificiently in all things necessary for our salvation. Therefore, all men else, be they never so holy or wise; Nay, were they Angels of heaven, 
Galat. ●: 8.  they can declare nor command us any thing: but what is divinely written, in the authentical Books of the holy Prophets and Apostles.   

The Pope, and his Church.  
Our holy father the Pope, enjoineth and commandeth it to every one, 
The Pope's Priests are Lieutenants to him their God: of whom S. Paul speaketh. 2. Cor. chap. 4. 4.  being of years and discretion, to confess himself to God, and to man Priest his Lieutenant, all his secret and manifest sins, with good devotion, repentance and contrition, and that at the least once a year. Otherwise, our said holy father declareth them all to be heretics very pernicious, wholly rebellious, and disobedient to this his present ordinance. 
The Pope is more than his Bishops, and his Bishops more than their Priests, and all of them shallbe known by their fruits Mat. 7, 16.  For hereby he hath reserved to his holy and Apostolical seat, divers great and enormous sins, and knoweth, and absolveth them by his sole authority and power, more than all other Bishops can do. And to those Bishops he hath reserved and given more might, to know, discern and absolve sins; then to other simple priests, who are much less in authority and potency, 
It is not read that Christ did ever constrain any one to believe in him, or to confess before him, or his Apostles, nor did they ever any such act.  than the Bishops are. As more amply is contained and recited, in the holy Canons and decrees, but especially in the Chapter: Omnis utriusque sexus de poenitentia & remissione extra.  
Moreover, every Bishop and Curate ought to constrain and compel every one, every year, at Easter at the least, throughout their Dioceses and Parishes, to present themselves before them, or their Lieutenants and vicar's, 
Contrary to the 19 Psal. vers. 12.  to make a full, entire and general confession of all their sins, secret and manifest. And then are they to enjoin them such penance and satisfaction, as they shall think meet to be expedient and necessary, 
The Priests are not called one another (as in S. jam.) they received no such name in Baptism.  for the salvation of their souls. If it shall happen otherwise, that the Parishioners will not be herein obedient to their Prelates: Our Mother holy church then straightly commandeth, that they be chased out, and excommunicated like to judas. Because they will not perform the commandment of God, declared unto us by Saint james, sayding: Confess your sins one to another. 
Jam. 5. 16.     

OF THE CHURCH.  The house of the living GOD, that is the Church, the pillar and ground of truth. 2. Tim 3. 15. 

The Apostles, and God's Church.  
WE believe one holy Church, Catholic and universal, the house of the living God, 
1. Tim. 3. 15.  washed and cleansed in his precious blood, he being the only head and spouse thereof, even jesus Christ. Nor do we believe any other head, but him only: for all other that are founded on him, are members incorporated into his Church. Now, by his just judgement, he hath permitted, 
Colos. 1. 9  that Antichrist should intrude himself, and sit in the Temple of God, 
Ephes. 1. 12.  as God, showing himself, that he is God; For he exalteth himself above all that is called God, and will be worshipped for God. This is the reason, why (by the craft of Satan) he hath taken such boldness upon him, as to dispense against the Gospels, and destroy the holy commandments of God, and his word; which we believe (notwithstanding) shall endure for ever.  
But he that fighteth against so strong a foundation, declareth himself to be God's enemy, and Antichrist manifestly. 
Dan. 7. 21.  As, after many testimonies of sacred Scriptures. 
Esay. 42 18.  Saint Gregory himself doth give us a good advertisement, 
S. Greg. lib. 4 Epist. 76. ad man.. & lib 7, Epist. 194. & lib. 6. Epist. 188.  saying. It is sacrilege, and a foretelling of antichrists coming, t● constitute an universal Bishop of the whole Church. For if he that nameth himself universal, 
S. Hilar. cont. Auxentius.  do fall, the whole Church is overthrown. 
S. Bern. super Ca●tic.  And proceeding on still to the same purpose, 
Serm. 33. & in serm. de cover. S. Paul.  he concludeth thus. I boldly say, that whosoever calleth himself universal B●shop, or desireth to be so named: 
S. Aug. super Io●n. hom. 50. Or●g. super Matth. hom. 2 Can. Pudenda 24. quaest. 1  is the forerunner of Antichrist, in that he preferreth himself (in his own pride) before and above all other.  
Behold now how God hath suffered, that these devilish cautels of the man of sin, should be made manifest even by themselves: 
Ca●. St Papa. Dist. 1.  even those that he thought to defend & cover himself withal. 
S. Aug. lib. 3. de Baptism.  As we could much more amply discover, as well by the testimony of the word of God: 
Cap. 3. etc.  as by the expositions of many holy Fathers of the Church. 
The Pope making himself to be universal Bishop of the Church, declareth himself to be Antichrist:  But the faithful Reader, making acceptance of this our slender travel, may (if please him) have access to the Fathers themselves, as, for his more ease, we have quoated them in the Margin.   

The Pope, and his Church.  
Our holy Father the Pope, is instituted of God, to be head and universal Prince of his holy Church, having received the keys thereof: with entire, full and incomprehensible power, 
S. Augustine saith that if Christ gave the keys to Peter alone, than the Church hath no keys after him: But as he answered for all, so he received the keys with all. Hom. 11. & 124. & supper joan. hom. 50.  to bind and loose, pardon and retain all sins, yea, in such sort and manner, as there is no one that dare say to him, wherefore dost thou this, or that? For it is an indubitable verity, yea, altogether invincible, that our holy father the Pope, the great successor of Saint Peter, hath such power and authority, as he may judge the whole world, but he is not to be censured, or judged by any person. And his power is so great and admirable, that he can dispense against the Gospels, against the word of God, and consequently against all the Apostles doctrine, yea, and against the right of nature. As it is most amply written and recited, 
The Pope hath in such sort dispensed against the Gospels, as they are buried, & wholly abolished in his Church. In which, we may contemplate the great mercy of God, according to Dan. 7. and 2. Thes. 2.  in the holy Decretales, and in the Canon Lector, cum Glos. 34. Dist. Canon Presbyter, cum Glos. 82. Dist. Apostolorum, 17. Quaest. 4. Canon Si quis. Dist. 40. Canon Si Papa Dist. 26. Et eadem Canon, satis cano. simplici. Can. Incipitis.    

OF FREE-WILL.  Verily, verily I say unto you, that whosoever committeth sin, he is the servant of sin. john. 8. 34. It is God which worketh in you, both the will and the deed, even of his own good pleasure. Phil. 2. 1●. Not that we are sufficient of ourselves, to think any good thing as of ourselves; but all our sufficiency is of God. 2. Cor. 3. 5. 

The Apostles, and God's Church.  
IN this matter, we may justly answer, 
S. August. 30. lib. de hom. 41. Et de verb.  as S. Hierome did, writhing against Pelagius, saying thus. The Philosophers, the patriarchs of Heretics, 
Apost. 13. serm. Et in Enchirid. ad Lauren. Cap. 29.  by perverse doctrine, have polluted the purity of the Church. Moreover, in regard of our purposed brevity, 
S. Hierm. in Com. sup. Hier. cap. 23.  it shall suffice us to allege S. Augustine, with whom do many Father's consent, in detestation of the Pelagian heresy, 
S. Greg. sup. Psal. 7.  which our adversaries do so boldly maintain. These are his words: 
S. Bern. in lib. de lib. arbit. & in hom. de Annun. Virg. Ma.  We cannot consent with them, who by over great pride, do labour to exalt and advance a freedom of will: for in their so doing, they are the cause of more evil than good, and they but strive to overthrow men. But we in humility do consider that which the Apostle saith: 
Phil. 2. 13.  It is God which worketh in us, both the will and the deed, 
Tit. 3. 6.  according to his own good pleasure. And we render thanks to our Lord and redeemer, who without any former merits in us, hath healed our wounds and ulcers, and reconciled us to God: having redeemed us from captivity, and hath brought us out of darkness into light, and called us from death to life.   

The Pope, and his Church.  
WE do constantly maintain and confess, 
Eccles. 15. 14.  a liberal and Free-will, 
S. Augustine saith in many places, that we have a Free-will to do evil. lib. de verb. Apost.  not only in the state of innocency, but likewise in the state of corruption with sin. For it is written; That God made man right, and left him in the hand of his council, to do what he would. 
Serm 13.  So that man, being richly furnished, with this noble, 
Free-will is the heresy of Aristotle, and of all them that use it as a buckler for their faith.  frank and Free-will; might work of himself good or evil, even by his own motion, and can merit the first grace of congruity. As more amply is written and declared, by our Master of the Sentences, and others, in their several Expositions.    

OF MARRIAGE AND OF VOWS.  It were good for a man not to touch a woman. Nevertheless, to avoid fornication, let every man have his wife, and let every woman have her husband. 1. Cor. 7. 12. Marriage is honourable among all, and the bed undefiled: but Whoremongers and Adulterers God will judge. Hebrews 13. 4. My praise shall be of thee in the great Congregation, my Vows will I perform before them that fear thee. Psalm. 32. 25. 

The Apostles, and God's Church.  
SAINT Paul, being a vessel of Election; doth assure us, that Marriage is honourable among all, 
Hebru. 13. 4.  and the bed undefiled. But your holy Father telleth us the contrary, to wit; that Marriage cannot be without uncleanness, and carnal filthiness. Now, which of these two shall we say to be the false witness? As for S. Paul, we are very certain, 
Saint Paul can not but be a truer witness, than the Pope.  that his testimony proceeded from the spirit of God: in regard whereof, we will rather give faith to him, then to your holy Father; although he be seated in God's Temple for God, and shows himself as if he were God. Of whom likewise the Apostle speaketh. 
1. Tim. 4. 1. 2. 3  That in the latter times, there shall some depart from the faith, and shall give heed unto spirits of error, and doctrines of devils. Speaking lies through hypocrisy, and have their consciences burned with an hot iron; Forbidding to marry.   

The Pope, and his Church.  
Our Mother, holy Church, following our holy Father her universal Head, 
In 4. Sentent.  considering advisedly, that Marriage could not be performed without uncleanness, 
Dist. 7. cap. 7.  pollution and carnal immundicitie. 
Can. Cum societas. 27.  For this cause, 
Quaest. 2.  hath justly and holily prohibited and forbidden, and so doth still forbid Marriage to Priests, Deacons, and Subdeacons': for they are tied and obliged to a vow of chastity, from which no man can free or deliver them.   

The Apostles, and God's Church.  
THe Church of God did never learn of jesus Christ, nor of his Apostles, to forbid holy and honourable Marriage to any person whatsoever: except to such as are named in the 18. Chapter of Leviticus. Therefore we will not receive any such doctrine of devils. For the holy Apostles were divers of them married, and such as lawfully succeeded after them: 
Euseb. 1. 3.  according as Saint Clemens testifieth, 
cap. 2.  writing against them that contemned Marriage, 
S. Clem▪ lib. 7.  where he saith. 
Hist. tripart.  Will they likewise reprove the Apostles S. Peter and S. Philip, 
lib. 2 cap. 14.  for having wives, and had their daughters married? 
Can. Nicen. 31. Dist.  Moreover, many Counsels would not so wander from the Apostles doctrine, 
Can. Si quis Dist. 28.  as at any time to forbid marriage to Priests and Ministers of the Church: 
Can. Si quis virorum, Dist. 30.  but rather did excommunicate all such, as sought to bring in such inventions of devilish doctrine. 
Can. Quoniam Dist. 31.  As the Counsels of Nice, 
Can. Qudam. Dist▪ 27.  of Gangres, of Constantinople, of Anticira, and the Canon of the Apostles. 
Can. Apost. cap. 6.  Shall we accuse or condemn those holy Fathers and Doctors, with the whole Church, 
Who so pleaseth to read the histories, shall find, that in the time of king Lewes, the second, Priests were then married in France.  and their good Counsels, to justify your unholy Pope and his ordinances? Can you any way prove him, to be a better man, or more illumined by God, than all the Apostles and ancient Fathers of the Church were? Or that he is more able, & can justly condemn them, to have erred and lost the Faith? And that your great high Priest, was therefore sent of God, to reprove their doctrine, to overthrow and demolish all their ancient and divine building? Wherefore, concerning this point of Marriage, 
Origen. super Matth. hom. 13.  by you so idly contradicted; we will conclude with S. Origen, and S. Ambrose: That virginity may be well wished and desired, 
S. Ambr. Lib. 1. de Virg.  but not commanded. For, as he else where saith: Things that are not in our power, are more to be desired, then commanded.   

The Pope, and his Church.  
Moreover, 
Cousins do lawfully take their Cousins in marriage, as well by permission of divine right, as civil.  our aforesaid Mother holy Church, hath ordained divers impeachments, whereby a man is hindered from marriage, as, in natural and spiritual affinity. For Cousins may not marry with their Cousins, nor kindred their God-childrens, except by dispensation. Likewise there is a certain time, 
Leuit. 18. Et Instit. de justin. de nup. filii duorum fratrum.  wherein none at all are permitted to marry. As more at large is set down and recorded, in our holy Decretals and Canons. Canon. Affini. Canon. Multum. 35. Quest. 2. Canon. Non oportet. Canon. Omnium placet. Dist. 32. Canon. Interuenit, Can Placuit. Can. licite. 32. Quest. 2.   

The Apostles, and God's Church.  
NOw as concerning invented vows, 
Rom. 10. 4.  having some conformity with the ceremonial vows of the ancient Law: 
Acts. 15. 17.  It is most certain, that jesus Christ, 
Galat. 5. 1.  being the end and accomplishment of the Law, 
Rom. 14. 23.  hath delivered us from them, as from all other sacrifices. 
S. Ambr. sup.  Wherefore, according to the doctrine of S. Paul; 
1. Cor. cap. 7.  We will stand fast in the liberty, wherewith Christ hath made us free, 
S. August. Lib. 6. de Confess.  and not be entangled again with the servitude of meu. 
cap. 2. Et in Lib. de Virg.  If therefore we make any Vows or promises to God, 
cap. 40.  they ought to be orderly grounded upon his word, 
S. Cypr. Lib. 1.  to the end that so they may be approved of him. 
Epist. 11.  For whatsoever is not of faith, 
Concil. Tolet. 8  is sin. Which implieth thus much, 
Et Gangre. in Galat. etc.  That whatsoever we do after our own fantasies, thinking them to be well done, and have no warrant or authority therefore out of God's word: All such things (we say) are sin, and displeasing to God. This then being well considered, we will maintain this saying of S. Ambrose: That no person is to be compelled, least by forbidding things that are lawful, they fall and offend in matt●rs unlawful.   

The Pope, and his Church,  
COncerning Vows, 
Papists bind themselves to God by these three vows, and one of them they will not observe, for riches makes them rebel against God.  our Mother holy Church hath ordained, and straightly doth command, that they should be rendered to God faultless. Vows are great and many in number, but there are three only principal and substantial, as namely, Poverty, Chastity, and Obedience. Whosoever therefore shall vow any one of these three, he is thereto perpetually bound all his life time. As very marvelously and most divinely it is declared, by our grand Master of the Sentences.  
I Pope Pius, 
This Pope spoke as he meant, and as he felt in his own frailty.  surnamed Aeneas Silvius, do say, and will maintain, that, in good right, and for good cause, the Marriage of Priests was taken away and forbidden: but surely, for better cause, it should be restored to them again, if men's infirmities be duly considered.    

OF FASTING AND OF MEATS.  Meat maketh us not the more acceptable to GOD; for neither if we eat, have we the more, neither if we eat not, have we the less. But take heed, least by any means, this power of yours be an occasion of falling, to them that are weak. 1. Cor. 8. 8. 9 

The Apostles, and God's Church.  
THe Church of GOD reproveth not Fasting, 
Luke 11. 39  when it is done according to his divine word. 
Rom. 14. 9  For our Lord commandeth us, 
1. Pet. 4. 7.  not to offend our hearts with gluttony and drunkenness: And Saint Peter telleth us, that sobriety is the means to withstand the devil. Nevertheless, we will not entertain superstitious and fantastic Fast, 
Gal. 5. 1.  to deprive us of the liberty that we have in jesus Christ. 
True fasting is approved of God.  We do undoubtedly confess, that jesus Christ, his Apostles, and the whole Church have fasted; but we find no time by them defined and limited, neither the difference of days, or any interdiction of meats, which to forbid, is the doctrine of Devils, 
1. Tim. 4. 1.  as S. Paul saith. For at all times it is permitted, 
1. Cor. 10. 9 15.  to eat of all meats that are sold in the Shambles, without enquiring for conscience sake.  
S. Athanasius speaketh plainly, 
S Athan lib. de exposit. sup.  That such as do abstain from meats, 
Hebr. cap. 13.  do profit as much thereby, as those that separate themselves from true Faith. 
Mat. 15.  S. Spiridon Bishop of Cyprus, 
Hist. tripart.  saith. That he durst freely eat flesh in the Lent time, 
lib. 10. cap. 10.  when others did abstain from it; because he was a Christian. S. Hierome writeth. That we ought neither to decline to the right hand, nor to the left: 
S. Hier. in Com. sup. Malach. 1. cap.  For to fall from the right hand, is to abstain from those meats, which God hath created for our use.  
Shall we then say, that the whole Church hath erred, and your holy Father is just and perfect only? The Counsels of Bracharensis, 
Concil. Brachar. 2. Dist. 10.  the 2. of Toledo, the 13. And the Pope's Martin and Eleutherius, excommunicated all them, 
Hist. Eccles. lib. 5. cap. 3. & 11.  that abstained from eating any meats whatsoever, 
S. Orige. sup.  which were convenient for the nature of man. 
Leuit. cap. 6. hom. 10.  Moreover, we are not ignorant, that the Law and obligation of Fasting, 
S. August. de mor. Eccles. & ad Jesul. Epist. 86.  was first of all imposed by Montanus the Heretic; as he was reproved thereof, by Apolonius the Martyr of Christ.  
Therefore, in consideration of what hath been before alleged, we cannot otherwise choose, but conclude with this saying of Saint Augustine. 
S. August ad Jasulan. Epist. 86.  Contemplating in true heat of zeal, the divine and Apostolical writings of the old, as also the whole new Testament: I see that Fasting is recommended, but find it nowhere defined, by the commandment of our Lord, or of his Apostles, either at what time, or on what days, we are to fast, or not to fast. Wherefore, I understand hereby, that the commandment of Fasting doth gain us no righteousness, 
By Fasting, we cannot be ever the more righteous: but thereby we may prepare ourselves only, for the service of God the more freely, then when we are filled with meats beyond measure.  which inwardly is the beauty of the King's daughter. Thus you see, how religiously the Church hath used to fast, for our better preparation to God's divine service: and this Rule, with glad desires we will observe and imitate, rejecting your Popish Fasting as superstitious. For it is like unto that Custom of the jews, which our Lord God held in great detestation, and reproved them for it by the Prophet Esay. To the end therefore, that such reproach may not fall upon us, we rather covet to fast as the Saints, Prophets, Apostles, and holy Fathers of the Church have done before us, then to decline either to the right hand or left, with false seducers.   

The Pope, and his Church.  
OUR first Father sinned thorough gormandize or gluttony. Abstinence was enjoined him by GOD, which he having broken and transgressed, was excluded and cursed of God. Wherefore, our Mother holy Church, following the example of God, of his son jesus Christ, and of his Apostles: commandeth to Fast, and use abstinence, upon some certain days ordained for that purpose, under pain of sinning deadly. And to the end, that no one shall plead ignorance of this holy Ordinance: 
Montanus the Heretic was the first that compelled men to fast: Wherein the Pope is his successor.  She gives it forth publicly to be known, that in these times, as of Lent, Vigils, the four quarterly times, fridays and saturdays, she commandeth to be kept fasting, and to abstain from meats, as flesh, Milk, Butter, and other white meats, but most especially in the holy time of Lent. 
Histor. Ecclesia lib. 5. cap. 11.  And whosoever shall be so bold, as to transgress her ordinance, he shall be reputed the child of perdition, and by all our holy Fathers shall be excommunicated. As more at large is declared and set down in our holy Decretals, and Ecclesiastical Canons. Can. Statuimus. Dist. 4. Canon. Statui. Dist. 75. Et toto titulo de observat. leiunior. extr.    

OF IMAGES.  Take heed unto yourselves, lest you forget the covenant of the Lord your God, which he made with you: And lest ye make you any graven Image, or likeness of anything, as the Lord thy God hath charged thee. For the Lord thy God is a consuming fire, and a jealous God. Deut. 4. 23. 24. Cursed be the man, that shall make any carved or molten Image, for it is an abomination unto the Lord. Deut. 27. 15. 

The Apostles, and God's Church.  
THe Church of God, hath not so slenderly profited in his School, but that she knoweth very well; 
Deu. 4. 23 24  that she ought rather to obey her GOD, 
Deut. 27. 15.  than men. 
Exod. 20. 4. 5.  Your Roman Pope, with his younger purple Priests, and others of the like condition, commandeth to honour, yea, to adore Images. But our Lord, who aloud hath delivered himself, to be a jealous God; forbiddeth us to make any manner of Image, in semblance or similitude whatsoever, for any respect of service due to him. To which of these two then, shall we be obedient? The Prophet David doth admonish, that it is very dangerous, 
Psal. 5●. 5.  to obey men rather than God, saying: That he scattereth the mouths of them that are men-pleasers. we will then rather listen to our Lord's voice, then to the man of sin, although he have seated himself in God's Temple, 
2. Thes. 2. 7.  for God, and showing himself even as if he were God: yet being become mute, and like unto his Images, he hath quitted and resigned his office of instruction to Images, & hath given them his peculiar power to instruct such are ignorant, terming them to be laymen's books. But we, joining with the royal Psalmist, 
Psal. 97. 7.  do say: Confounded be all they that serve graven Images, 
Psal. 115. 8.  and glory in Idols. They that make them, 
Psal. 135. 18.  are like unto them, so are all that trust in them.   

The Pope, and his Church.  
THe great and sovereign high Priest of Rome, hath so well ordained in his Church, as well for the learned as the ignorant; as there remaineth nothing to be further ordered. 
The law of God giveth wisdom to the simple, and not dead Images.  To such as are Clerks and of knowledge, he hath permitted to read, and exercise themselves in books. But for the ignorant & unlearned, that are not able to understand spiritual matters, 
Psal. 19 7.  he (of his benign grace) hath permitted, to study and practise their salvation, by Images painted and carved, which is a matter very easy for them to do. Wherefore, according to his holy ordinance, 
The word of God commandeth altogether the contrary.  it is commanded, that all kinds of Images and representations, shall be erected and placed in Christian Temples and Churches; which it shall not be amiss for the people, to honour, cloth with garments, 
Exod. 20. 4.  and set lights before; yea, and to give them all humble reverence, in honour of those Saints that they do represent. As it is better, and more divinely declared, in the holy decretals and Canons, and especially, In Can. Perlatum, & Can. Imagines de consecrat. Dist. 2.   

The Apostles, and God's Church.  
YOur holy Father the Pope, would have you to be taught and instructed by those dead Images: 
Hab. 2. 18. 19  But we have God and his Prophets, that make answer for us, saying: What profiteth the Image? For the maker thereof hath made it an Image, and a teacher of lies: though he that made it, trust therein, when he maketh dumb Idols. Woe be unto him that saith to the Wood, Awake, and to the dumb stone; Rise up, shall it teach thee? And Hieromie saith: In this point only they dote, 
Hier. 10. 8.  and are foolish, for the stock is a doctrine of vanity. What is he then, that would be instructed by such masters? As concerning the second Nicene Council, which was in the time of Charlemaigne: 
Satan was Precedent in the second Nicene council.  we confess, that Satan sat there among them, and being the head of such an assembly, he made his members answerable to himself. To whom very aptly may be applied that saying of Saint Paul. 
Rom. 1. 22. 23, 25.  When they professed themselves to be wise, they became fools. For they turned the glory of the incorruptible God, to the similitude of the Image of a corruptible man. And the truth of God, unto a lie, and worshipped and served the creature, forsaking the Creator.   

The Pope, and his Church,  
IN our former recited Canons, is declared, how a Bishop of Marseilles, 
The Bishop of Marseilles, was reproved for doing the commandment of God.  having broken down and defaced the Images in his Diocese: was therefore most justly reproved and controlled by our holy Father, because he durst transgress against his holy ordinance. Moreover, we will not hide in secret, 
Wherein appeareth, that God hath evermore reserved some one or other, to maintain his faithful service, according to his word, and not according to the liking of men.  or conceal in silence, the second Nicene Council, accomplished in the time of the most Christian Prince Charlemaigne, & assembled by commandment of Irene, Governor of the Empire, who ordained and decreed: That not only it was good and profitable for Christians, to have Images in their Temples, but also that they ought to honour and adore them with all reverence. And to the end, that it may be more perfectly known, what fruit and goodness was gathered by that holy Council, as also, that the virtue and authority there of may the morefully be understood: we are willing in large and ample manner, to recite the testimonies, sentences and opinions, alleged by the holy Bishops and Doctors assembled in that Council. According as more at large is contained in the Book of charlemagne refutation.  
First of all, john, Ambassador of the East Churches, speaketh thus. God hath created man after his own Image: Ergo, we ought to have Images. For it is written: show me thy face, for it is fair and lovely. another Bishop saith: No man lighteth a Candle, to hide it under a bushel: Ergo, Images ought to be had.  
another Doctor saith. 
here was an assembly of learned judgements, blind leaders to the blind. It was marvel, that the very stones did not start up at so horrible opinions, contrary to the divine truth: which they seeking to exterminate altogether, laboured but in vain. For the Lord will preserve his truth for ever. Psalm. 145. 18.  Lord, the brightness of thy face is imprinted upon us: Ergo, We must have Images. And after many other good and memorable verdicts, Theodosius Bishop of Mira, concludeth thus. These testimonies are clear and evident, that not only Images are to be had, but also, that they ought to be adored and honoured. For my Archdeacon so thinketh and believeth. I Theodosius, Bishop of Mira do say, that I excommunicate all such, as will not worship Images. And an other Bishop saith. That all the calamities and adversities, which happened to the Grecians, and people of the east, was, because they would not worship Images. Another Bishop saith: Seeing that perfumes and incense is bestowed on the Images of Emperors: we ought to bestow much more upon the Images of Saints.  
Constance, Bishop of Constance in Cyprus, saith and delivereth this great and admirable sentence. Concerning myself, I do protest, that we ought to give equal honour and reverence, and in as ample manner to the Images of Saints, as to the holy Trinity in Heaven. And whosoever is not of mine opinion: I excomunicate, and send him among the Manicheans and Marcionites. And assuredly, all the holy Assembly of the Council found this opinion to be very good, whereupon, they concluded with him in the approbation thereof, and all together after him, said, Amen.  
john, 
We may well say, that of this holy Assembly, which S. Paul speaketh, 2.  Ambassador of the Eastern Churches, giveth this notable opinion. It were much better, to have all the Stews and Brothell-houses of the whole world, to be kept in one City, then to reject the service of saints Images. 
Cor. 4. 4. The God of this world hath blinded the understanding of infidels, that the light of the Gospel should not shine unto them.  And it is manifest, that the Samaritans were worse than Heretics, but they that reject the Images of Saints, are much worse than the Samaritans. And all concluding with this opinion, the end and resolution of the whole Council, was determinately set down, as followeth. We being assembled in the Name of GOD, do will and command, that this holy Council and Decretal, shall be perpetually observed in the Church: And do excommunicate all gain sayers, as rebels and disobeyers hereof. And to enlarge the treasure of our Mother holy Church, we give full jubilee of Pardons of all sins, to all such as shall daily have the Image of JESUS CHRIST, and do Sacrifice, honour, and reverence thereto. Amen.  
Behold how these holy Fathers, and religious Doctors, being wholly inspired with the holy Ghost, have governed our Mother, holy Church, whom we will believe and imitate, and in her Faith both live and die.   

The Apostles, and God's Church.  
LET us come now and consider a little on the subject of this Council. May it be called holy? Or can it be said to be approved of God? Surely, nothing less. For if it were presented to Turks and Saracines, undoubtedly it would be highly detested even of them. Therefore we may well say, that never was that false Prophet and Heretic Mahomet, 
Mahomet the false Prophet hath not so much blasphemed in his Koran, as these Bishops did in this Nicene Council.  so beastly blinded, as these gross conceited Bishops conclusions were in this Council, to value in equal manner, the adoration of Images, with the worship of one only true God in Trinity of persons. O poor miserable world, plunged in all error, darkness, and ignorance! It was wonderful, that in those times some man was not found, in God's behalf, to whip those Heretics, those Marchant-sellers of Cockle and Darnell: As jesus Christ did the Merchants out of the Temple, that deserved it not half so much as these blaspemers did. But let them be assured, that truth hath ever prevailed against such impiety practised and warranted, in those diabolical Counsels: and that our Lord God will be avenged on the sons of men, delivering them over in his judgement, to be led by strong delusions, 
●. Thess 2. 11.  and to believe lies. That all they might be damned, which believed not the truth, but had pleasure in unrighteousness. Behold what words are written by that vessel of Election, proceeding from the spirit of God: which should astonish and make them tremble, that dare lift up their horns against God; Against whom there is no wisdom, neither under standing nor council. 
Prou. 21. 30.   
Moreover, not to digress from our purpose, if such a Monopoly of Satan, combined with his whole band (by God's secret permission) did then get the day for once against jesus Christ: Should it therefore be concluded, that the whole Church of God, 
God for the space of 600.  following the doctrine of her master and his Apostles, hath erred; in forbidding and pulling down all Images and Idols? 
years suffered no Images in Temples: but▪ because they have since been permitted and adored, it folioweth not therefore, that the first Church was heretical, and this is now more illumined by God, being altogether contrary to him.  Which being permitted by an unchristian Council, to be adored and worshipped, ought (nevertheless) to be gain said, broken & defaced, as appeareth by three other holy Counsels, who in this point differed not from Apostolical doctrine. If weread the Council of Constantinople, celebrated by Constantine the fifth; the second Council of Toledo, and likewise the Elibertine Council, the 36. Decretal: it will be found, that all these three did decree as hereafter followeth.  
It is concluded, that there shall be no pictures or paintings in Churches, 
The councils of Constantinople, Toledo 2. and Elibertine, detested and forbade Images, and whosoever accepted of them, were held as strangers to the Church of God.  to the end, that no reverence or adoration may be given to painted walls. And after followeth. We are very willing to admonish the Faithful, that so much as in them lieth, they should hinder the having of any Images in their houses. And if they feared their servants yielding to them: yet at least, they should keep themselves pure, from being corrupted by them. Wherein if they would not be obedient, they should be accounted as strangers to the Church of God. Thus did these holy Fathers in their Counsels, maintain all pure Doctrine in the Church, without forging any novel constitutions against the word of God.   

The Pope, and his Church.  
COncerning all other differences and questions, besides the case before declared, we do wholly repose ourselves upon the holy councils, Decretals and Canons; as more prolixly and cathegorically they are explycated, by our Masters of the venerable College of Sorbonne; and especially, by the grand Master of the Sentences. 
The Apostles are less and inferior, to the great Rabines of Sorbo une.  All which together, do very well deliver to every understanding, the Articles and Questions proposed in that holy Council. With whom, we have judiciously and divinely concluded and resolved, to our great honour and glory, 
O insupportable blasphemy, God hath revealed more to seducers, then to his Apostles & Evangelists.  and to the confusion of our adversaries. Notwithstanding all oppositions what soever, alleged on the Apostles behalf, by the Doctors of the Church. For among us, we hold it as an indubitable verity, and invincible (according to the Gospel's testimony;) That all things which were necessary for our salvation, 
Mahomet in his Koran saith the same: therefore, both these do bend themselves against jesus Christ, who with the spirit of his mouth shall consume them both.  were not revealed to the Apostles, neither have they written them all. Wherefore it hath followed very necessarily, that those things which the Apostles omitted, and left out; we should afterward obtain, and divinely find finished, in the supplement of our holy traditions and ordinances▪ Which we will and command, to be perpetually observed, and as sincerely regarded, as those of jesus Christ, and of his Apostles; and that under pain of deadly sin, excommunication, and eternal damnation.   

The Apostles, and God's Church.  
But if holy Epiphanius, aman of God, and very highly renowned in his time, 
Epiphanius a man of great renown in the Primitive Church, defaced the Image of Jesus Christ S Hierome speaking of him, says.  were living in these days, he should have work enough to do, in breaking down an infinite number of Idols and Images; as very manfully (in God's cause) he did, in the City of bethel. According as himself writeth, in an Epistle to john Bishop of jerusalem, his words are these.  
And when I entered to pray, 
That he was so respected in his time, that even Heretics themselves did him honour and reverence.  I found there a sail, or great cloth hanging at the door, figured and painted, having an Image, as of jesus Christ, or some other Saint, for I could not bethink me well, whose Image it should be. But when I beheld in the Church of jesus Christ, an Image of a man hanging, against the authority of the sacred Scriptures: Trent it in pieces, and gave council to the keepers of the place, rather to bestow the same cloth, on some poor dead body for burial, then to let it so offend the consciences of any. 
It were better to do the works of charity, then hang up images in Christian Churches.   
What now can your pontifical high Priest of Rome allege, against so many excellent persons, as flourished in those days in the Church of God? S. Augustine did not forbear to affirm it constantly, that it was an execrable heresy, 
S. August. in Catalogue. de haeres. Et in lib. 4. de Civit. Dei. Cap. 9 & 11. Et super Psal. 113.  to give any honour to the Images of jesus Christ, or of the Saints. For, as he himself saith. In looking upon Images, no man can pray or worship as he ought to do: but he will be touched, as if his thoughts were carried thence, where his hope is to be heard, and his suit granted.  
All these things being duly and religiously considered, to the overture of your Roman Priests pride: we do and will conclude with the whole Church of God, That according to his commandment, we ought to honour and worship him in spirit and truth, 
Esay. 40. 18.  and not by any invented visible things, commanded without authority of his holy word, the which we know, 
Dan. 7. 25.  and believe shall remain for ever. 
2. Thess. 2. 4.  And we hope shortly to see, that thereby the great man of sin shall be smitten and overthrown, even he that exalteth himself against God, in his Temple. Which we humbly desire, for the honour and great glory of his name, to the end it may be sanctified, 
Matth. 9 32.  and his Kingdom come; 
john. 17. 3.  that so, all men on earth may learn the way to life everlasting, which is, by knowing and confessing one only God, and him whom he hath sent, his only Son, jesus Christ our Lord and Saviour.  
And concerning that false coverture, alleged by our adversaries, that Christ revealed not all things needful for our salvation, 
John 16. 13.  to his Apostles. This was true, before they had received the sanctified Spirit, on the day of Pentecost. But after they were filled with the holy Ghost, 
Galat. 1. 12.  and instructed of him: the promise of jesus Christ was accomplished, that the holy Spirit should reveal unto them, whatsoever he had said, and should lead them into all truth. This being done and accomplished, they wrote the word of God, and have left the same unto us, clean, holy and pure, sufficient to guide and direct us to everlasting life. We are not bound then to hear any other, but the Apostles: For all men else whatsoever, be they holy, wise, or very Angels of heaven: they may not declare, or command us any other Gospel, but that which is divinely written, in the authentical Books of the holy Prophets and Apostles. And no man, 
S. Hierom.  how wise or learned soever he be, hath any authority, 
Tom. 8.  after the Apostles, as Saint Hierome saith. 
Psal. 86.   
Moreover, 
Rom. 8. 18.  albeit we should be unjustly reproved, persecuted, 
Psalm. 44. 3.  condemned, yea, and murdered of men, 
1. Pet. 3. 14.  in the quarrel of God: yet notwithstanding, having our only hope in him, 
Matth. 5. 10.  who hath called us to that honour; We are to rejoice and be glad, when we are persecuted and hated for his Names sake. Not doubting, but in his good time, and when he pleaseth, his strong and powerful arm, shall free and deliver us, from all servitude of our adversaries. As always hitherto he hath done, in fulfilling his promise to his holy Prophets and Apostles. Therefore, to that everliving Lord God, be given all honour and glory, praise and power, world without end. Amen.  
Si hoc consilium out opus ex hominibus est, 
Acts. 5. 38. 39  dissoluentur. Si vero ex Deo est, non poteritis dissoluere.  
If this counsel, or this work be of men, it will come to nought.  
But if it be of God, you cannot destroy it.   

The Pope, and his Church.  
Now we have good and great occasion, to render thanks to God, who hath made us victorious over our adversaries; whom we do excommunicate and curse, as pernicious and damnable Heretics: because they will not be obedient to our holy ordinances, but do fond cleave to, and stand upon the Gospels, and the doctrine of the Apostles, who are not able to be understood of any man, without our holy Glosses and expositions. For the rest, let us not forget to speak somewhat, in the behalf of our holy Mass, That, look how much our heretical adversaries do labour to confound and overthrowit: 
The way of a fool is right in his own eyes, but the wise will hear the counsel of God: who teacheth a quite contrary way.  So much the more powerfully will we strive, to defend and maintain it, even unto blood and death. For which cause, we have commanded to publish abroad, the great graces, virtues and properties of the most holy Mass: According to the testimony of that reverend man, Master jaques of Spain, solemn Doctor in divinity.  
The Copy whereof, 
Pro. 12. 15.  we will have exhibited and given to every one, that shall continually have good devotion to the most holy Mass, and shall live and die in the true faith thereof. Amen.    

M. IAQVES OF SPAIN.  
A Copy containing the great graces, virtues, and properties of the most holy Mass: which being well contemplated, and considered on, are more worthy to be esteemed, than an unvaluable treasure.  
MAster jaques of Spain, 
This Copy is to be approved by Saint Paul. Gal. 5. 2 and by Moses Deut. 18. 9 and by Justinian the Emperor, lib. 1. de summa Tri. & fide Cati.  solemn doctor in Divinity, recounteth in his works, that Saint Augustine and other Doctors do hold this conclusion. That if he which heareth Mass devoutly, hath either bought, or taken money for so much land, as may be walked on during the time a Mass is saying, and shall give that money to the poor: 
This dreamer of Spain, this doctor in all duncerie, is a true imitator of Zidkiah, the prophet of the Idol Baal. For even as with the two horns of iron, he deceived Achab, that miserable king and his people: In the like manner, with the horn of the Pope, & that other horn of Sorbonne, doth he labour to seduce and deceive kings, people, & nations, making them to dote upon his Idol Baal. For preservation and maintenance whereof, there is nothing else taught, but invented dreams, and lies of hypocrisy & Idolatry of devils, which blindeth the poor seducers, and by them are others seduced, even by the means of greediness rooted in all evil: in coveting of which, they err in faith. 1. Tim. 4. 6. 1. King. 22. 11. To such men appertaineth properly, that which is written.  yet he shall not merit so much thereby, as by his devout hearing of that Mass.  
Secondly, he that as this day heareth Mass devoutly, and hopeth to hear another to morrow, with the same devotion: look what sins he committeth between those two Masses, are pardoned him by true confession, which our Lord will grant him before his death.  
Thirdly, after a man hath heard Mass, his feeding yieldeth the greater benefit to his body, nor can he want aught all that whole day, but shall be filled with all things needful to nature.  
Fourthly, All venial sins newly committed and false oaths sworn in haste, or thorough ignorance: having a purpose to confess them, they are blotted quite out, by the merit of hearing a Mass devoutly.  
Fiftly, every pace or step a man takes, in going to hear a Mass, are counted and numbered by his good Angel, to be rewarded before God.  
Saint Bernard saith, that our chiefest Christian virtue, is, to hear Mass devoutly. For it is of such great efficacy and dignity: as the very hearing of a Mass, is much more worth to a man, then if he went in Pilgrimage over the whole world, or gave all his goods for God's sake.  
Saint Hierome saith: That when we cause a Mass to be said, for a soul departed, and in Purgatory; so long as the Mass endureth, so long that soul feeleth no pain.  
Saint Augustine saith: That all the while a man heareth Mass, he shall not grow old, neither be any jot enfeebled: And beholding the body of our Lord devoutly, he shall not that day die any sudden death. But if he should die, that day, and were excommunicated, yet he shall not be damned.  
S. Paul saith; That the prayer of the head, is more worth than that of the members. If it be so then, that the Mass is the prayer of our Lord, being the head, and we are his members then the Mass is much more available, than all the prayers that we all can make.  
Saint Bede saith: That if a woman great with child, do hear Mass on the day of her travel, she shall be delivered without any pain. 
They are apt to avarice, & have taken gifts, and are perverted in judgement, as is approved by Saint Luke 17. & 1. Sam. 8. Ergo, a man should sell all his goods, and give that money to have Masses said & sung for him: Which is the sole Butt they shoot at. But S. Hierom was never of that mind, to utter such blasphemy: The Spanish doctor doth be lie him, and finds it in his own Book of dreams. For both he and S. Aug. have said the contrary, as you have read before. The Mass is the cause to get women with child, and, in hope of pardon thereby, make shipwreck of their souls The liar allegeth S. Luke, who is flatly against him, saying, That, of men used, is abomination before God. No man, be he never so learned and holy, hath authority after the Apostles: Much less Saint Gregory, being blind in God's cause. And Saint Jerome saith, sup. Prop. Mich. Cap. 7. Tom. 6. saith. They that are blown up with pride against God's word, do make themselves sworn enemy to his eternal truth. etc.   
Saint Luke the Evangelist saith; That a sinner, having true contrition for his sins, and a will to hear Mass devoutly, and (that day) to be confessed: although he die, yet he shall be saved.  
Saint Gregory saith: That every Mass devoutly celebrated, converteth a sinner unto God, and delivereth a soul out of Purgatory: And it is more worth to him that said it, or procured it to be said; then a thousand Masses after their death.  
The venerable Masters of Sorbonne, have granted leave and permission, to imprint this said Copy, to Lewes' Heruaut, Bookseller, dwelling at Paris on the Mill-bridge, at the sign of Saint Lewes. August. 22. 1608.   

The Sentence of Interruption or stay of proceeding, between both sides: taken out of the Registers, of the sovereign high Court of Heavenly Parliament.  
DElay and respite is granted between both these parties, 
Eccles. 3. 14.  until the fullness of time, when the earth shall be without faith, 
Dan. 7. 23. 2. Thes. 2. 7.  and hath reached to the full height of all her vices. 
Luke. 18. 12.  Then shall be evidently seen, 
Apoe. 18. 9 1. Cor. 7. 11.  that the Ancient of days shall be the judge, 
Apoc. 22. 5.  and the Stone hewn out of the Mountain, 
Apoc. 21. 7.  without hands; shall bruise the head of the man of sin; 
Dan, 7. 2.  who is surnamed the Son of perdition, 
Rom. 11. 7.  nourished in the house of iniquity. And because the time is very short, sooner than can be imagined: he shall be cast down to great punishments, by the arrest and irrevocable sentence of the Spirit, in the mouth of the Lamb without blemish. And consequently, peaceable and powerful government, shall be given to the Saints, by the most high for evermore. To whom be all honour, glory, praise and dominion, worlds without end.  
Ecce venio cito.  
Veni Domine jesu.   

An Antithesis of God's Commandments, and those devised by the Pope..  
The Commandments of God our Creator, by Moses. Exod. 20.  
OPen your ears, lift up your hearts,  
You people dull and slow to hear:  
List the commandments of thy God,  
Receive them with all awe and fear.  
I am (saith he) thy heavenly God,  
That brought thee from captivity:  
And out of Pharaohs servile bonds.  
Thou shalt have ne'er a God but me.  
No graven Image shalt thou make,  
Of any thing what e'er it be:  
To honour, reverence or adore,  
I am a God of jealousy.  
His reverend Name take not in vain,  
Swear not thereby, or it despise:  
For guiltless he shall not escape,  
That wrongs his name in any wise.  
Labour fix days, but on the seventh,  
Do not thy mind with toil molest:  
But thou and thine take quiet ease,  
Thy God himself that day did rest.  
Honour thy Parents that thee bred,  
And brought thee up so carefully:  
That in the Land where thou dost live,  
Thy days God may prolong thereby.  
Kill not, nor murder do commit,  
From foul Adultery turn thy face:  
Steal not, nor be a witness false  
Against thy neighbour, in no case.  
Covet not thou thy neighbour's house,  
His wife, his servants, man or maid:  
His Ox, his Ass, his other goods,  
Or what may not thine own be said.  
O Lord, these heavenly Laws of thine,  
Effectually let us embrace:  
To keep them all, our hearts incline,  
Assisted by thy spirit of grace.  
FINIS.   

The Pope's Commandments.  
The Commandments of our adversary the devil, instructed and daily put in practice, by his good Scholar the Pope.  
OPen your ears, listen to me,  
My people quick and apt to hear:  
I give you laws, was ne'er the like,  
Believe them, without doubt or fear.  
I am the very God on earth,  
Nor hast thou any else but me:  
Believe it, and no further seek,  
For straightly I forbid it thee.  
Erect all kind of Images,  
For therein shalt thou please me best:  
And such as will not worship them,  
With bitter curses I detest.  
In special reverence hold my name,  
Honour it, and adore it still:  
To swear by God, blaspheme or lie,  
I can absolve thee, and I will.  
On working days, I have made Feasts  
Of Saints, to give thee ease and rest:  
Honour those days, pray to those Saints,  
Hear Mass, and have thy heart's request,  
Father and Mother both renounce,  
Ere thou from my Religion swerver:  
'tis the first rule that I direct  
To Friars and Nuns, that me do serve.  
Kill, murder, steal, lie and defame,  
Commit adultery, incest, rape:  
Purchase thy Pardon, be absolved,  
And from all Laws thou shalt escape.  
Covet thy Neighbour's goods, or Wife,  
Or whatsoever is not thine:  
Bring gold and silver, Offer them,  
My Pardon clears thee, for thy Fine.  
All such, as shall these laws observe,  
And holy Mother Church obey:  
Shall Heaven at my hands deserve,  
Or, down to Hell without delay.  
FINIS.   

The trial and probation of the Pope's Commandments, he being the enemy to God and his word.  
Experience makes the truest proof of all things, and thereby may easily be discerned at the very first sight: how the Pope makes war against God, with his invented Ordinances, contrary to the Scriptures.  
THE Pope commandeth, that all his Laws are to be embraced by all men, as proceeding from heaven, 19 Dist. C. Stomnes. He forbiddeth also, that any doubt or question shall be made, or whatsoever he doth, saith or ordaineth, whether it be good or lawful. 17. Q. 4. Nemini. Dist. 3. S. ex persona. Wherein he declareth, that his whole drift & intent is, utterly to deface and make forgotten, the Laws of GOD, to establish his own dreams and idle follies. Which are more pernicious to men, than any other plague can be; because he constituteth the salvation of their souls, only upon merits, and not upon the only grace of God, enlarged unto us in jesus Christ.  
The Pope's Canons are most of them in this tune. I am God's Lieutenant upon earth, C. Quanto. de translat. Also, I am upon the Chair of pre-eminence, and have rule over all flesh De sepul. sup. Chap. Also, All Roman Princes have adored my seat. De iureiu. in Clement. Romana in princ. Also, I have the rule of all the earth. For it belongeth to me, to judge all things, and to no man to judge me, nor my judgement. 9 Q. 3. C. Cuncta nemo aliorum facta. Hereby may be observed, that most falsely he attributeth to himself, the title of God's Lieutenant, and yet doth notwithstanding, usurp his whole authority; yea, even above God: in that he countermandeth what God commandeth, and commandeth what God forbiddeth.  
His Ensigns or Colours, do describe both himself, and his whole army, even like unto Nabuchodonosor, who after he had made and erected his Idols, commanded that every one should do honour to them, upon pain to be thrown into the fiery furnace, as were Sidrach, Misach, & Abednago. Dan. 3. 21. Now, albeit that all the Pope's stratagems, wherewith he hath hitherto deceived the world, have been discovered, even as Daniel revealed that of the Idol Bells Priests, whereby they kept the deluded people in their Idolatry: yet nevertheless, he supporteth his adoration of Images, by executing his cruellrage against them, that refuse to worship them.  
When the Pope's ordinances are received of men, and allowed to be good; it is not to be doubted, but that God looseth his right and credit with them. For no man can serve two masters, especially, when they are contrary one to the other. Now, whereas God requireth all authority in heaven, and on earth, as his own in due right: The Pope opposeth himself against it, and saith: That every one is subject to the high Priest of Rome, upon pain of damnation, and aught to obey what soever he saith. Extra de maiori, & ob. Dist. C. unam sanctam. Again, All glory, honour, magnificence, as well in dignities as in offices; houses and habiliments, is given unto us, 96. Dist. Constantinus. And as concerning oaths, he saith. We do absolve all spiritual persons, of all oaths that they have sworn, 15. Q. 8. Omni. And yet we see for all this, that all, swear, for swear and blasphemies, are permitted in Popery.  
He declareth in deeds, what he will not confess in plain words, to wit; That sloth and idleness is best pleasing to him, wherein he alloweth what God expressly forbiddeth. But herein he proceedeth very cautelously, for this commandment and all other, he buildeth upon a man's good will & intention, as if that were more certain, then that which God hath pronounced with his own mouth. Yet hereupon he establish than other most horrible blasphemy, worthy to be hurled into the lowest hell; namely, the Mass, the very height of all evils.  
Herein may you discern, what fruit or benefit ensueth by this good intention, which is said to be full of all sanctity and Religion. For no one can observe this rule, without renouncing father and mother, and not only to renounce or disavow them, but likewise to ransack and quite strip them, of all their goods and substance, thereby to get the young Novice, or sweet Sister Nun, into a Cloister or Monastery, I will not say into a brothel of sin. There, to utter blasphemy against God, violating his holy, just and lawful commandments, and be detained as a Swine in the Sty, in loose lubricities, and wicked impieties, a breviate of the Pope's Religion.  
We (saith the Pope) do grant plenary remission of all sins, to all such, as in the year of jubilee, shall come to Rome, to gain the said jubilee, Sixtus. 4. Quemadmodum. Also he saith, We will and command, that those things which are not lawful to be demanded, shall be paid unto us: For it is lawful to receive that, which is unhonest to be demanded. 18. Dist. de culigijs. 13. Q. 2. Quaest Placuit. etc. Quam pie. But the tribute and revenues, which he receiveth weekly of the Stews in Rome, Avignon, and many other places, as also the ransoms made unto him, for murders, thefts, and other abuses; exceedeth computation, but do witness him, to be the nursing father of all iniquities.  
He granteth leave and licence, to dispense likewise with all inward wicked affections, & all is one to him, whether they think ill or well, or daily fall from bad to worse; so that coin come in apace to his Coffers. For he feareth nor to vaunt, that he can dispense with whatsoever God hath ordained 34. Distin. Lector. & 15. Q. 6. juratos & extrauag. de voto, & voti redempt per totum. Behold here likewise, what other wild abuses he dispenseth withal.  
Marriage may be contracted, 
These valuations and prices are set down, according to the true estimate of our English money here currant.  in the third degree of consanguinity, or affinity: for four pounds three shillings, four pence.  
A Iewe may have a Synagogue in his house, or erect a new public Synagogue: for thirty pound seven shillings, six pence.  
One may exercise the office at the Altar, to say or sing Mass, and administer the Sacrament, though he were never Priested, for nine pounds, two shillings, nine pence.  
One may beat a Priest, or a Clerk, for six pounds, two shillings.  
Parricide is quitted and absolved, for thirty pounds, two shillings, eight pence, And Popes do make greater benefit of such murders, committed upon the father or mother, then of beating or wounding, nay killing a Priest or Clerk.  
An Infant may be murdered, for eight pounds, four shillings, four pence.  
A woman may receive a portion, to destroy the child in her womb, and be absolved, for six pounds, six shillings.  
A woman may be a Witch, or Enchantress, and do great hurt thereby: for seven pounds, six shillings, four pence.  
Absolution may be obtained for Heresy, before the party have abjured it: for thirty six pounds, nine shillings, four pence.  
A man may be a Boutefeux, commit Sacrilege, Theft, rape, perjury and such like sins, for thirty pounds, twelve shillings, four pence, severally paid.  
A Clerk may be absolved, for whoredom, yea, though it be with a Nun, or any woman of his own kindred or parentage: for thirty six pound, three shillings, nine pence.  
Beside, such whoredom or incest committed, absolution likewise is to be had for Sodomy, or coupling with a bruit beast: It may be dispensed withal, and the party enjoy both his orders, and hold his benefices: for thirty six pound, twelve shillings, two pence, severally paid.  
A Nun that hath carnally offended with many men, either in her Cloister, or abroad: may be reenabled into the dignities of the same order, yea, if it were the Abbess herself: for thirty six pound, nine shillings, four pence.  
These I am well assured of, have been dispensed withal, at these several sums of money, being so rateably known, and set down, for every such offence. Over and above which ordinary prices, he that carrieth the Pardons and dispensations about, hath another allowance, wherein his holiness likewise hath the largest share: & the Bishops, Abbots, Pardonners, etc. do divide the other moiety among them, amounting yearly to no mean sum.  
Many more such sins, and their several dispensations, I could set down: but I refer you to a Book called, The Pope's Shop, wherein they are at large discovered.   

The Generation of Antichrist the Destroyer: Son of the Devil.  
THe Devil begat Darkness;  
Darkness begat Ignorance;  
Ignorance begat Error, and his Brethren;  
Error begat free-will, Arrogancy, and Selfe-conceite;  
Free-will begat Merit;  
Merit begat Forgetfulness of grace;  
Forgetfulness of grace begat Transgression;  
Transgression begat Distrust;  
Distrust begat Satisfaction;  
Satisfaction begat the Sacrifice of the Mass;  
The Sacrifice of the Mass begat Anointing of Priests;  
Priests Anointing begat Superstition;  
Superstition begat Hypocrisy the King;  
Hypocrisy begat Gain by Offerings;  
Gain begat Purgatory;  
Purgatory begat the foundation of Anniverssaries.  
Foundation of Anniverssaries begat the Church's Patrimony;  
The Church's Patrimony begat Mammon of Iniquity;  
Mammon of Iniquity begat Abundance;  
Abundance begat Ease;  
Ease begat Cruelty;  
Cruelty begat Dominion;  
Dominion begat Pomp;  
Pomp begat Ambition.  
Ambition begat Simony;  
Simony begat the Pope and the Cardinals his Brethren, in the transmigration of Babylon.  
The Pope begat the Mystery of iniquity;  
The Mystery of iniquity begat Sophistical Divinity;  
Sophistical Divinity begat Rejection of the holy Scriptures;  
Rejection of the holy Scriptures begat Tyranny;  
Tyranny begat Slaughter of the Saints;  
Slaughter of the Saints begat contempt of God;  
Contempt of God begat Dispensation;  
Dispensation begat Liberty to sin;  
Liberty to sin begat Abomination;  
Abomination begat Confusion;  
Confusion begat Labour of mind;  
Labour of mind begat Disputation for the search of Truth;  
And Truth hath revealed Ant christ the Destroyer.   

THE BAPTISM OF Antichrist.  
Antichrist being bred and borne in Rome, there was great pomp and triumphal preparation made for his solemn baptizing. And the streets being thick set with Torchbearers at noon day, which near hand obscured bright day light, by such an infinite number being lighted all the way: They marched a long to S. Peter's Church, in this manner. An ancient grave matron, named Lady Custom, walked on foremost. After her, with a sober pace, and demure countenance, followed Worldly Wisdom, bearing the Salt, Cream, and spital, to baptize the Infant. Then came Madam Hypocrisy, holding her head somewhat down, as having very special care of the Child: And she carried the water to fit the intended business. Subornation went next, bearing the Towel, which was all beset with precious stones, and round embroidered with the fires of Purgatory, which was described in very antic great characters. Then under a sumptuous canopy, came Abuse the Godfather, who carried the Child, being attended on by Heresy and Tyranny, two hard-favoured Ladies, and they held up the corners of the linen coverture behind. Error, an old, thick, square, gouty Lord, so big, as his legs could scarce support his body, he being the other Godfather; made what haste he could after the rest. Dame Avarice, and Dame Simony, being the appointed God mothers, followed close after, in a very sad and serious consultation. Then came the Roman Burgesses, named Human Traditions; with whom walked Idolatry and Blasphemy, and they, with the rest of the choir, sung very solemnly. Now, to glad the people the more, and in sign also of liberality, the jubilee, which had been sold before at a very dear rate; was proclaimed freely, and Bulls and Pardons were now as cheap as strawing herbs.  
When they came to name the child, striving to have it a name of immortal renown; there happened to grow a great difference among them, and every one strove to please his own appetite. One would have him to be named Holy Mother; An other thought it more fit to call him Holy Father. Hypocrisy would have him to be termed, The supreme Bishop: But the Gossips named him, The Servant of Servants. Idolatry said it were better to call him, God on earth. When the Priest, that was to perform the solemnity, saw no likelihood of any other agreement, but the contention still to grow on more and more: He concluded, to exercise his own authority, and bethinking him on a name, that might both fit, and answer all their hope; He Christened him, and named him; THE POPE.  
FINIS.