The motiues of Richard Sheldon pr. for his iust, voluntary, and free renouncing of communion with the Bishop of Rome, Paul the 5. and his Church Published by authority.

THE NOVELL AND HERETICALL Rule of the Romane FAITH .

Diuision of the Motiues .

THE Sauiour of mankind who hath vouchsafed to illustrate the eyes of him , who sate in darkenesse and in the shadowe of death , to know his truth : will also , I hope , vouchsafe so to confort him , that hee may rather conuert some then confound any ; of those , who call themselues true Iewes , and Catholikes , which they are not , but are indeede only the Synagogues and Congregations of the Bishops of Rome : who in a a Dictatus Greg. 7. apud Baron . anno 1175. As Bell. admitteth Papa , properly signifieth a Father , that begetteth children , and therfore all begotten of him and to him , are denominated of him , Papists . Gregorie the V 11. did first of all by decree assume vnto themselues ( excluding all other Priests and Bishops from that name Papa ) the name of Fathers of the whole Church , to wit , to be only called Papae , from which name all their children by denomination are called Papists ; rather , then from Christ , Christians : which ( Papae ) Fathers also , somewhat before that time , at that time , and now also , doe peremptorily challenge to bee the only Vniuersall , Catholike , and immediate Pastours and Fathers of all , who do b b Ad Rom. 10. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 a greek preposition , signifieth properly as much as the Latine preposition pro for : so taken . Math. 17. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 : and Math. 20. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , and in composition it signifieth properly for insteed : as 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 In some words of composition , it signifieth also opposition as 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Yea and in 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 it is also in such a signification to be indifferently vsed according to the naturall signification of the word . inuocate the name of Iesus , be they Patriarks , Primates , Bishops , Priests , or who elsesouer : so that they only and alonely must bee the immediate Vicars of Christ , for Christ , and in Christs steede ; and if it please you to vse the Greeke wordes in their owne sense , they are sole Vicars , * 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Vicars for Christ : so that agreeingly to c c Bellar. lib. de Rom. Pont. saepissimè . Bellarmines doctrine , and almost all of his Societie ( directly against the prerogatiue of Christ ) the Church is to be called d d Ioh. 20. one fold , and one visible flocke , because it hath one Pastour and one Sheepe-heard the Pope ; and so accordingly he must , forsooth , only be the dore , and dorekeeper of the Church , only to let in and to shut out . And would God , they would also proue to be at least of the good shepheards to giue their liues for their sheepe , would God they would at leasly vouchsafe e e 1. Tim. 1. to preach to their flocke , and not place all the gouerning of their flocke , in idle decreeing faith , and ambitious enacting of lawes : such lawes as tend so greatly to Christs dishonour , to the scandall of the whole world , and setting vp of their owne Papacies , and the augmenting of their temporall Dominions . But alas these courses of them being the very shipwracke of good consciences , are also euident signes of shipwracke in faith , and where the f f Psal. 35. foote of pride hath moued them , there the foot of infidelitie also hath followed , by the working of wickednesse , and the malignant enemie . The motiues which haue moued me to leaue their communion , so farre as they haue abandoned and left the puritie of the Roman Primitiue Church , which was no sooner planted , but it was sliding , if you will beleeue g g Onuphrius annotat , in Platinam in vitam Petri. Of the Roman Church also is meant that which Genebr . ad ann. 898. out of Platin. Negligentia Episcoporum , &c. by then negligence of Bishops manyabuses crept into the church Which in respect of the warres could not bee repressed . Thus they . Onuphrius , I wil diuide into three principall heads : The first shall containe Motiues , out of their pernicious and hereticall doctrines . The second , Motiues out of their most dangerous and wicked lawes . The third , Motiues out of the obseruations which I haue made of the Spirits of the English Chieftaines of the Roman profession . I thought to haue had adioyned , fourthly , some generall obseruations touching the corrupt liues ; especially of some principall ones of their Clergie , wherein I could produce many particulars , and such as could not be gainsaid : but h h Eccles. 3. omnia tempus habent , if occasion require and they desire it , they shall well vnderstand that they haue little cause to bragge of the innocencie and integrity of many of their English Apostles and Martyrs .

Motiues touching doctrine .

The first Motiue .

FIrst , I suppose for truth , as cleare as any demonstration , that what Church soeuer doth perniciously erre in the rule of Faith , must or may perniciously erre in all conclusions and propositions of faith , deducted out of that erroneous Rule . Now that the Roman Church doth perniciously erre in the very rule of faith , I make it thus manifest . The rule of faith with the perfect Romanes , is the Popes sole iudgement , when he defineth ex Cathedra , that is ( to expound their phrase in their What the Romanes meane by their Popes defining , Ex Cathedra . owne sense ) when he so defineth , that he intendeth thereby to teach the whole Christian Church , ( for some of them not wholly Romanes will not obstinately , and in expresse termes say , that he , cannot erre when he defineth and pronounceth for a particular Church ) to beleeue and practise as he decreeth , and defineth , and that this is the only inerrable rule of faith , with the Romanes ; and that in the Pope alone resideth infallibilitie of defining , and that all other meanes , as consent of Fathers , without him , either in Counsell , or out of Counsell , may bee subiect to errours , deceiue , and be deceiued , it is the most expresse sentence and doctrine of a a 2. 2. q. 11. art. 2. ad 3. & refer . caus. 24. q. 1. cap. Quotiescunque . Aquinas , b b Bellar. lib. 2. de Christo , c. 28. lib. de Conci●●s saepe . Bellarmine , c c Valentia in his Analysis of faith , where he hath this conclusion , lib. 8. c. 1. 2. & 3. Quo , tiescunque , &c. As often as the Pope in desining questions of faith , vseth that authoritie wherewith hee is indued , that doctrine must by diuine precepts be receiued of al christians as a sentence of faith , and wee must beleeue , that so often he vseth that authority , as often as in controuersies of faith , either by himselfe , or with his Councell of Bishops , hee shall so determine one part of the question , that he will binde the whole Church to receiue the same . Valenti , d d Coq. in his Treatise against our Kinges Premon . very often . Coquaeus , e e Endaemon in his Parralell . Endaemon , f f Par. in his Philopater , Parsons , g g Baldwin . lun . lib. de Rom. Pont. cap. 9. prop. 1. & 2. ex Bellarm. operibus in sua solida si dei demonstr. Baldwinus Iunius , h h Siluester in summ . verbo Fides . Coquae . pag. 27. The purpured Fathers are Senatours and Counselers of the Pope , and with them he iudgeth the whole world . Thus he . Siluester , all Canonists , very few excepted , two only ( to wit , Panormit . Zabarel : ) which I now remember : of all of the Societie of Ignatius ; of Baronius most often in his Annals , and in his Parenisis ▪ to the Venetians , and in his Voto to Paul the fifth : of Suares , Vasques , Azor , Coccius in his voluminous aggregat most often . Sanders , Allen , Genebrard , Gretser , Becan , Carerius , the two Bozius , Mancinus , Boter : with infinite others , all whom it is both impossible and needlesse to relate . Let the decrees of Leo 10. in the Councell of Laterane , Boniface the 8. Vnam Sanctam , and the two decretall Epistles of Sixtus the 5. and ᵈ Clement the 8. set before the late vulgar editions of those two Popes , ( pretended by some to be the whole , by others only the amended translation of S. Hierome ( for yet they are not agreed ) stand for all : now what Pontifician can without note of impietie , or infidelitie , call in question this their doctrinall and dogmaticall position , which is so clearly and resolutely maintained by them , practised and defined by their Popes ? yea , and by Leo the tenth in his Laterane Councel , and Eugenius in his . And although some moderate Romanists to smoothe this vneuen rule , will seeme to say , that the Pope ought to take aduise of his Brethren the Cardinals , or of Bishops ( his deputies ) when hee will define : notwithstanding , such politike excusers of their shame , and all other defenders of this their position , doe , and must maintaine , that the infallibilitie of any definition is from the Pope alone . Here-hence it is , that all English Ignatians , and most English Priests at this present in England , and else where , are such violent enemies against the Oath of allegeance , and esteeme all such as take or allow of it , as Heretikes , as lapsed from the Catholike Romane faith ; because ( say they ) the Pope in his Briefes hath defined , and decreed , that there are diuers points in it against the Catholike faith ( Romane he should say ) and yet I suppose as very cleare , that none of the English Secular Priests did expresly know , against what speciall points of faith the Oath was , till now of late a certaine i i A Briefe declaration , &c. together with a recapitulation , &c. by H. I. Ignatian recapitulater , vnder a double title promising a double book , but bringing forth only a short pamphlet , and that a namelesse one , ( and therefore a Libell ) hath shewed in his namelesse defence of the Romane faith , that Pope Paul the 5. in his Breues hath k k Pag. 32. Ibidem pag. 56. defined the same Oath to bee hereticall , and vnlawfull , because it denyeth the Popes power to depose Princes , and dispose of Kingdomes ( an article of faith with him in his libell , although not naming himselfe , I may iustly say , l l Rom 1. My eares haue heard many Ignatian Priests constantly affirme , that Paul the 5. had defined in his late Breues that the oath could not be taken , and that his Briefe was a definition of faith : so R. B. G. B. I. F. R. L. M. W. T. T T. F. I. K. with diuers others of that profession . erubescit cuangelium , he is ashamed of his Ghospell . ) But no meruaile that the Ignatians , are so well acquainted with the mysteries of the Popes faith , for since their Father Ignatius his beatifying , who had so many m m Apud Ribadin in vita Ignat. idle reuelations , I doubt not , but that they haue receiued newe illustrations from that Code and Deske of all law , faith and right ( the Popes brest ) which the ancient Church neuer knew . But when n n The Recapitulater in the Title of his vnlearned and seditious pamphet : and for his traiterous doctrine , see him page 43. Promised Leonard Lessius commeth forth with his demonstrations ( for he would seeme to demonstrate in all his bookes ) as this pamphletter of Louaine ( not H. I. but P. W. ) hath couertly promised ; doubtlesse , he will reueale the hidden mysterie which was ▪ not knowne in the Primitiue Church , though then darkly working , but was to be o o 2. Thess. 2. reuealed in these times , with which the world is likely to end .

But to returne to what I haue to proue . It being manifest , that Popes , and the Romane particular Church , with all those of the societie of Ignatius ( not excepting any one ) doe dogmatically maintaine , that the Pope defining , ex Cathedra , is the infallible , vncontrollable , vnappellable , and onely necessarie Iudge in all controuersies of faith , it should be lost labour in me to stand to proue that this their position is beleeued by them , as a point and article of their faith ; nay , I should say as a principle , and very maxime of their faith . For , can any the simplest idiote doubt , but that the infallible rule of faith , which declareth faith , squareth faith , must be beleeued as faith , and by faith ; But by this their nouell article of faith , by ineuitable consequence it followeth , that they differ in the most fundamentall point of beleefe , from all such Fathers , Councels , and Doctors , as did maintaine , or as yet doe , that the most infallible rule of faith is the doctrine of the Scriptures , especially when it is publikely declared out of the same Scriptures , by the authoritie of free Generall Councels , and the publike voice of the vniuersall Christian Church , the which rule of faith , as I am most assured all p p Conc. Hierosol . Act. 15. Greg. in ep 1. ad Corin●h . apud paterium . Vinc Lirin . contra hereses cap. 4. S. Austen most clearely . contra Donat. lib. 2. contra epist. funda . tract . vltimo in Ioh. contra Crescon . & alibi sepissime Cyprian . lib. de vnitate Ecclesiae . in epist. ad Pomp. Patres conc . chal cedo . Sinod . 6. 7. 8. conc . Constan . Basil . Constantinus apud Euseb. in eius vita . Con. Constantinopol . in epist. ad ep●sc . Rom. congregatos ●arissime , apud Zozom . l. 5. c. 9. l At this pre●ent now in ●aris it is required of the Ignatians amongst other articles , to wit , that the Pope cannot depose Princes &c. to subscribe also to the superiority of the general Councel ●boue the Pope ancient Fathers did teach and beleeue , so it cannot be doubted , but that many learned , both in Germanie , England , and q France , doe still professe and maintaine : to all whom , as to the ancient Fathers , and Councels , the later Popes , with their Pontificians , who obstinately maintaine and beleeue this nouell rule of faith , must in truth be reputed heretikes , yea obstinate heretikes , because pertinaciously erring in the very fundamentall rule of all faith : And if any learned Priest retort against me , and say , that ( as I heere confesse ) all Papists concurre not to maintaine this pontifician rule of faith : and that many Sorbonist Doctors teach it not , neither do beleeue it : This is true indeed , but let him take this inference with him , that notwithstanding all their bragges , for the certainty of their faith , they are yet most vncertaine , as being not as yet agreed vpon the rule of faith : yea they are so opposite , that one side beleeueth ( as the Pope with his ) what the other disbeleeueth and condemneth as erroneous ; yea , and this in Councels , as in those r r Conc. Constan . & Basil . opposite to the Lateran vnder Leo the 10. and the Florent . vnder Eugenius the 4. deposed by the Fathers at Basil . of Laterane , Florence , Constance , Basill , Frankeford Colen , &c. which being so , that themselues are not agreed vpon the rule of faith , why will they not giue leaue , and allow to true Christians the word of God , as it is expounded , clearely , constantly , and vniuersally by the ancient Fathers , to be the inerrable rule of faith , as his most excellent Maiestie in his learned premonition to Christian Princes iustly requireth and exacteth , according to ancient and learned s s Vincent . contra heres. cap. 4. Vincentius his rule .

It followeth , that I demonstrate this rule of faith deuised by the Popes , and Pontificians , to support the Romane soueraignties to be meere noueltie , and so to prescribe against it by antiquitie . This I must now doe contractly : not doubting , but that I shall haue occasion more to enlarge my authorities and reasons , when these my motiues shall be impugned ; as doubtlesse they will be , vnlesse it seeme good to the wise men of Saint Omers ( as their owne libel termes them ) to answere them by some libelling ballade , as they of late haue thought meete to answere t t An answere made vpon Sheldons booke to a priuate friend beginning , laugh , laugh , &c. which libell hath often moued the persons against whom it is to very much laughing at the Ignatians follies and wisdomes . with a libell a certaine Priests booke for the oath of allegeance , for Quicquid illis libitum , licitum . Whatsoeuer liketh them is lawull with them , if it be to hoyse vp the Popes soueraigntie .

First , this rule is against the practise of all the u u Hierosolimit . sub Iacobo . ●cen . Constantin . Eph. Calced. Sinod . 5. 6. 7. 8. saepe . Ancient , and Primitiue Church , which euer in occasion of controuersies recurred to the doctrine of the Scriptures declared by the generall voice , and testimonie of the whole Church by her Bishops , Priests , and other learned men , pronouncing & defining out of Gods holy word , which was alwaies laid before them being assembled in the general Councels : so the eight first generall which the Popes themselues with oath professe to receiue , ( although few of them keepe their , oath ) yea the Apostles themselues , who all had infallibility by vertue of their Apostleship of not erring in matters of faith , to giue an example to succeeding ages , would by common consent , and authoritie of the Christian Church ( not otherwise by Peters sole authority ) decree , and define out of the word of God , ( for out of it x x Act. 15 Peter himselfe bringeth allegations for his doctrine ) touching the controuersie then risen at Antioch , about the obseruation of the legall lawes and ceremonies of the old Testament : which their example was euer followed as necessary , till of latter times , when Popes haue presumed to define by themselues alone ; hauing before made some small Consistorian consultation ; with which , this their prodigious position is in some sort by some y y Some of the Ignatians doe idly bring the heresies of Pelagius , and the Priscillianists to haue beene onely condemned by the Popes of Rome , but this against all histories which mention the condemning of the same heresies , by sundrie Councels , throughout the whole Church . Baron . in his Annals , Genebrard . in Chrono . few of themselues colored . For scarce any hold it absolutely necessarie . And here I aske the aduersarie whether that Axiome receiued by al , reiected by none , God and Nature doe nothing in vaine : and that other ; In vaine are many things required to doe that , which as well , or better may be done by fewer , may not take place in this question touching the infallible power of defining and decreeing : I thinke none so impudent an idiote , as to denie it . Againe I demaund whether those most reuerend Fathers , of the first foure generall Councels which Saint Gregorie equalleth with the Gospell ( although the manner of his speech be not herein to be imitated ) and of other later Councels did know these principles , and Axiomes , and did withall beleeue this Romane rule of faith , to wit , That the Pope alone had infallible authoritie to define and declare faith , and that Christ prayed onely , and was heard onely for Peter and his successors , that they might neuer erre in faith ( as the z z Rhemist . annota . in Luc. 22. Rhemists do most heretically teach ) if they did so , why did they not send al their doubts ( which did so shake the whole Christian world with such horrible commotions and contentions ) to the Popes of those times , Siluester , Damasus , Lco , &c. and receiue from themas from Iudges of faith & the Oracles of Gods mouths , ( so termed by a a Coquae . contra . Premonit . Reg. Coquaeus and Lessius his equiuocating b b Recapitulater . pa. 13. 32. & 56. recapitulater , and as the vnappellable determinations of all their doubts ? In so doing infinite charges , many contentions would haue bene auoided ; and as for scandall , none could haue followed , because both all those Fathers , and the whole Christian Church with them ( if it please you to beleeue the Pontificians , who would so perswade vs , ) did then beleeue , and teach that the Popes were the infallible Oracles of God , the onely inerrable Iudges in controuersies of Faith , and al-though ancient Priests and Bishops perhaps reputed themselues his Senators and Counsellers , yet they thought also , that they could adde nothing to his infallibilitie . But alas good Constantine , Theodosius , Martian , and other Emperors knew not this faith , who were at such great charges to summon and assemble those ancient and thrice reuerend Councels : Nay Pope Leo himselfe ( who taketh inough to the Sea of Rome , and ioyneth c c Epist. 89. Peter into the societie of the indiuiduall vnitie , to wit , of the blessed Trinitie ) held generall Councels , necessary for determining of faith , and setling of the peace of the Chtistian Church : Read c c Leo. epist. 24. 23. & 26. him Christian Reader in diuers of of his Epistles written to the Emperour , Empresse , and Cleargie of Constantinople : and as thou shalt finde , so iudge .

Secondly , thus I argue . Three e e Sinod . 6. Act. 12. 13. 16. 17. 18 Sinod . 7. Act. 7. Sinod . 8. Act. 7. generall Councels , with diuers Popes as Agatho , f f Leo. 2. in epist. ad Constant . Leo , g g Adrian . in Sinad . Romae congregata , and Theod. Patriar . with his councell at Hieru-salem . Adrian , did condemne , ( yea the Councels accursed and execrated ) Honorius Pope , for a dogmaticall and hereticall Epistle , by which he laboured to infect the two Patriarkes of Constantinople , and Alexandria , with the heresie of Monothelites . Can any one then be so frontlesse , as to thinke that those Fathers , and Popes did beleeue , that the Bishoppes of Rome might not bee , ( as they were Bishoppes of that See ) heretikes , or teach hereticall doctrines in their decretall Epistles ? And the holy Ghost , to be so infallibly chained to them , that they could not endeuour to infect the whole Church ? who rather will not thus argue , and thus inferre ? Three generall Councels , ( the which , with the fiue other ancienter , all Popes at their entrances into the Papacie , doe , or ought to sweare inuiolably to keepe , according to their owne Canons ) with diuers Popes , all antiquitie , all later & best Pontifician H●storians , till h h Pigh. lib. 4. cap. 8. Hier. Pighius led Bellarmine and Baronius the way to call the matter in queston , for which i i Canus . lib. 6. Canus and k k Bannes in 2.2 . Bannes scornefully reproue him ) did accurse or condemne Honorius for a Monothelite heretike : Ergo Paule the fifth , who is not fuller of Gods Spirit , then his predecessor Honorius was , in his late l l Breue . Paul . 5. interpreted by the Recapitu . later . pag. 32. breefe ex Cathedra , out of the chaire defining himselfe , to haue power to depose Princes , and to dispose of Kingdomes , may erre , and be an heretike as without all doubt he is , because contrary to Christs m m Matth. 22. institution he assumeth power to forbid Caesars due to be giuen vnto him . For what is more due to a Caesar , then fidelity and allegeance of subiects ? but the doctrine of Christ forsooth is expounded , and the heresie cleared : for he forbiddeth not obedience to Caesars so long as they are Caesars , but because he can vncaesar them , and vnking them : therefore no longer Caesars , no longer kings , no longer obedience . So answered * * C. 8. & 22. Bellarmine against Doctor Barkly : so blundering Coquaeus against his Maiesties Apologie .

Thirdly , was there euer any ancient true Christian Catholike , who affirmed not , that the * * See Austen . epist 112. & epist 1. 9. & de Vnit. Eccles. ca. 16. clarissime sacred word of God contained in the old and new Testament , was an infallible and fundamentall rule of faith ? but concerning this rule of faith , two of the Romane rules of faith , to wit , Sixtus the fifth , and Clement the eight haue beene egregiously ouerruled with the spirit of error and heresie : for they haue by their n n Epist. decret. Sixti . 5. & Clement . 8 ante editiones . suas . two decretall and definitiue Epistles , defined two opposite , contrary and contradictorious editions by themselues and their deputies being discussed , and rediscussed , to be the very sayings , letter , and sentences of the holy Ghost : charging and decreeing the same to all Christians , vnder the curse of separation from the Church , and Gods beauiest displeasure . So that Sixtus hath accursed Clement and all approuers of his Bible ; Clement , Sixtus , and all the followers and defenders of his edition : and although it hath pleased the Authors of the o o Praefatio in Biblia Clementis 8. ibidem . Preface to Clements edition , to auouch in a few lines many thousands of vntruthes , and that against their owne knowledge and consciences : to wit , that Clement did onely amend certaine scapes of the print in Sixtus his edition , the which Sixtus himselfe intended to haue corrected , as there most lyingly they affirme ; when as it is as cleare as the Sunne , that their two editions haue in them innumerable substantiall differences of whole lines and sentences . The which being so , can any man but of ordinary iudgement beleeue in good earnest , that Romane Bishops , with their Cardinals defining ex Cathedra , cannot erre ? For what can be an errour , or heresie ex Cathedra , if to define hereticall editions of the Bible , commaunding the whole Church vnder paine of greatest curse to receiue them , be not errour and heresie ex Cathedra ? This matter tormenteth the aduersarie greatly , and by diuers it is diuersly repulsed . Some there were in Clements time , who excused Clement with the Romane Church , which hath receiued his edition , but condemned Sixtus . ( The dead indeed bite not , and it most concerned the liuing Romanes that their liuing rule erred not . ) This opinion was most strong in Clement his time , when I was in Rome , and it was greatly fauoured by the Ignatians : Others forsooth ( consider how wilfully they are wedded to the Popes infallibilitie ) eyther impudently , or most ignorantly denie , that Sixtus euer made any such decretall Epistle . A manifest vntruth to be confuted by a world of witnesses . Others grant the Epistle , but say it was neuer published . This is so manifolde an vntruth , as there were editions of Sixtus Quintus Bible before Clements edition , all which had his decretal . Epistle before them . I my selfe haue seene , and read of them in Rome , but leauing those who make ( p p Isai. 28. spem suam mendacium ) a lie their hope , others as Doctor B. and P. W. &c. doe affirme , that Sixtus indeede did write and publish such an Epistle , but he did it as a priuate q q This is their c●mon refuge , that when Popes in their decre tall Epistles or their prouinciall Synodes as Celestine . Stephen the sixth , Honorius , Greg. the second , decre● any hereticall doctrins , they doe it all as priuate persons , not as Popes , althogh it be most euident , that they intend to command all , and to teach all to doe according to their decrees which by them are concluded in their Synodes . person ; not as Pope , and so he might erre ( O immortall God ) haue these men eyes , and yet see not ? or will not see ? are not Sixtus his wordes most expresse , that he defineth , he decreeth , and that out of the fulnesse of his Apostolicall power ? and doth he not annexe the sentences of excommunication , and Gods heauiest displeasure against all such , as should refuse or reiect his edition ? Iesus Christ vouchsafe to open the eies of the misled , that they may see the ambitious , and erroneous proceedings of those Bishops , and renounce their communion , and returne to the rocke of thy sacred word , which is so by them in part neglected , or rather wholly abandoned .

But I may not thus leaue Clement and Sixtus , for I must needs tell their followers , that against their owne knowledge , ( and therefore more inexcusably ) they haue decreed that to be the very sentence of the holy Ghost , which without al doubt , they could not but more then probably & wittingly thinke to be otherwise : I will at this present ( to discouer the ignominie of their fallible Spirits ) insist only vpon two or three examples , and dare herein challenge ( as in many like ) all the Pontificians , sworne to the Popes infallibilitie , to cleare the heads of their Church , from most manifest and wilfull errour herein .

Their first corruption is in Genesis , where r r In vulgat . editio . lussu Clem. 8. Genes. 3. they reade ( ipsa conteret caput tuum ) she shall bruise thy head : putting the feminine article for the masculine , appropriating that to the Virgin Mary ( who most worthily is s s Luc. 1. blessed , and to bee blessed amongst all women ) which the holy Ghost prophetically intended , precisely of him , who was to cast Satan t t Ioh. 12. out of his Kingdome , and by whose only name and power , both his Mother , and we , doe daily u u Rom. 16. treade Satan vnder our feete . They publish St. Hieromes either whole , or amended translation ; for they agree not yet , whether : but the Vulgar x x Rhemist . Pref. vpon the Testament . they confidently call it ; and because some few manuscripts and readings had the feminine ( ipsa , shee ) although some of them had otherwise , as the y y Theolog. Louani . in notat . Fransc . luc. Louanists confesse , and a a Hieron . tradit . Hebrai . in Genes. cap. 3. St , Hierome also accounteth the other the better reading , and doth also so expound it : and diuers also of their owne learned b b Canus de locis . lib. 2. & alij . Authours suspect , that the letter ( a ) which maketh of the masculine a feminine , crept in by the negligence of the manuscribers , yet these Papall correctors , contrary to all the Hebrew originals , and Chaldaick Paraphrases , contrary to all translations of the Septuaginta , contrary to the best learned of the Roman Church , will needs reade , ( c c Genes. 3. ipsa , shee ) for the Virgin ; not ( ipse , he ) for Christ : thereby giuing vs to thinke , that they had rather vnderstand this prophecie , that the Virgin Mary , rather then Christ , should bruise the Serpents head : out of which doctrine goodly inferences may bee inferred against them . I doe in good earnest aske of these Interpreters ; wherein Satans power ouer mankinde did consist ? if they answere in sinne , as they needes must ; then according to their owne reading , not a hee but a shee bruised the Serpents head , and deliuered mankinde from the guilt of sinne . Alas , into what errours would these ouer-ruling Popes leade vs ? All the faith of the ancient Churches in the Hebrew Originals , Chaldaick Paraphrases , and Greeke editions of the Septuaginta , reading otherwise then these Popes do , must be corrupt : all the ancient Fathers , Greeke and Latine ( two or three only excepted ) misexpound and misinterpret ( rather then e e Sixtus and Clement in their editions . Sixtus and Clement , who haue some 1000. of other irreconciliable ●arres , although they agree in this ) must be thought to haue done amisse . And I demaund of the Romanists , * Genes. 3. why might not the Manuscribers , in some of the copies change ( e ) into ( a ) and thereby make shee of hee , as well as some late Romanists , either wilfully , or through the fault of Manuscribers , haue changed in f f Li. 4. Epist. 38. S. Gregorie ( exercitus Sacerdotum ) an armie of Priests , into ( exitus Sacerdotum ) the destructions or ends of Priests : a manifest corruption it is , and I hope Saint Boromeus would not with his coadiutours wilfully doe it , because it most clearly sheweth that an armie of Priests was to serue and set vp the King of Pride , some Bishop , a great step indeede to shew that Bishop , who now is serued with the whole armie of all the Priests of the Romane Church , and who calleth himselfe the only vniuersall Bishop ( which is the ambitious and Antichristian title of the King of Pride , against whom that Father inueigheth ) to be the very King of Pride , prophetically delineated , by that ancient Father , and Pope . Reade the Epistle , courteous reader , and passe thy iudgement as thou shalt see cause .

The second place of their corruption , is in the g g 2. Mach. 12. Machabees , where to establish the Chymera of their Purgatorie fire , both in their h h Biblia & Missalia edita Iussa . Clement . 8. Bibles and Missals , they reade ( pro peccatis mortuorum ) for sinnes of the dead , whereas they should reade thus only ( pro peccato ) for sinne : and yet this in their owne knowledge , is against i i Edition . Grec . Venet. German . Complut . all the Editions in the Greeke , yea and against an ancient Latin Vatican edition , set out by Sixtus ; and also against some other ancient Latine Manuscripts : and yet forsooth , for Purgatory sake , al those readings must be corrupt , and Iudas Machabeus with the whole true Church of God with him , be made so ignorant and superstitious , as to make sinne-offerings for the dead ; whereas they full well knew , that there was no such sacrifice appointed by God , neither in the law of Nature , nor in the law of Moses , not no ceremonies , nor rites ordained for the same : neither doe the Iewes at this day practise , or beleeue any such sinne sacrifice for the dead .

This their corruption in the wordes of sacred Scripture is by addition : but by the patience of the courteous reader , I will in this place ( somewhat fit for the purpose ) mention one of their corruptions by the figure of Subtraction . In their k k Breuiar . edit . Iussu . Clement . 8. last Editions of their Breui●ries , they haue pared out of the Praier of the Feast of St. Peters chaire at Antioch , ( at Antioch , I say , for the feast of Peters chaire at Rome , is a deuise of later Popes , deuised by Paul the 4. as l l Angelus Rocca Schol. in Sacrament . Greg. prim . Rocca affirmeth , the word ( animas ) Soules , least the same word should , according to the faith of the ancient Church , restraine the Popes omnipotency ( so called in late Neapolitane Theses ) to the spirituall bands and chaines of the soule only : but that word and doctrine cannot agree with the Spirits of those men , who challenge power to command and dispose of Kings and Kingdomes , m m Bellarm. against a certaine Venet. Doct. Bellarmine busily endeuoureth to defend this change , the worke of his owne fingers . But n n Rocca . annot. in Sacrament . Greg. 1. Rocca will tell him , that the most principall and ancientest Manuscript in the Vatican had the word ( animas ) Soules ; and I must tell him , that all the best readings haue it so , and with iust cause I aske him , why they haue not rather substracted the fabulous tale of Siluester , consecrating Altar stones ; and the fabulous Legende of S. Catherine the Martyrs dispu●ing with 50. Philosophers and conuerting of the Empresse ? His brother o o Baron . in annot. in Martyr . Baronius turnes and windes himselfe , not knowing how to defend the Historie : p p Brouiar . reformata edita Iussu . Pij Quint. some of their Breuiaries haue this Title ouer the Legend of Catherine , Ex historia Ecclesiastica , out of the Ecclesiasticall historie : others haue Ex Eusebio , lib. 7. cap. 26. out of Eusebius , the 7. Booke and 26. Chapter , and yet I suppose hee that shall finde this fable in any authenticall historie , or in Eusebius himselfe , shall bee a greater Historian then Baronius himselfe .

Fourthly , against the infallibility of this their rule , thus I argue : That which maketh the Pope , and all his followers therein , heretikes , cannot be the rule of Christian faith . But the Popes proper and peculiar iudgement doth this : Therefore ▪ The first Proposition , I suppose ; the second , or the assumption , thus I proue . Proper , and peculiar choise , and election , to define in matter of faith , in whomsoeuer it be , is forbidden , and q q Ad Titum . 3. & 2. Pet. 1. ( 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 haeresis ) heresie , and apparent it is , that choise , and election to define , and beleeue , is alwaies taken for heresie , when it is singular , and alone , in any one person : vnlesse it be grounded vpon some speciall and immediate reuelation ; now , that it is single , Obis vera , niex nostro arbitrio , licet inducere , sed nec eligere , quod aliquis de arbitrio suo induxerit . It is not lawfull for vs ( in matter of faith ) to bring in any thing out of our own choise neither to choose any thing which another by his choise shall bring , in Tertul. lib. de Praeser . and alone in the Pope , I suppose it , as the very proper and speciall position of the Aduersarie , maintained by all Pontificians , but impugned by all true Catholikes ; That the Pope ordinarily hath no new immediate reuelations from God , I suppose as truth , till any one shall be so impudent , as to affirme the contrary . The Pope then being an heretike , because the rule of his faith ( to wit , priuate choise and election ) in matters of faith is heresie r r Ad Tit. 3. & 2. Pet. 2. Heresies are called 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , electiones , choises which taketh place in Popes also . What meruaile , if the Ignatians giue infallibility of not erring in faith , to the Pope , when they chal●enge the same to euery one of their owne Order . as learned Caussabon proueth in his booke to Frontoduc , pag 52. citing out of the Apologist for the Ignatians , these wordes . It night and day may be ioyned together in one , and darknesse with light , heat with cold , health with sicknesse , life with death then there may be some hope , that heresie can fall into the head of a Iesuit : thus he . According to this , if Clement with the two or three hundred Ignatians assembled in Rome , had ioyned in Councell , there had beene an infallible assembly . it selfe , it must necessarily follow , that all those who pertinaciously follow him heerein are to bee accounted pertinacious Heretikes .

Heretofore Christians were taught that holy Scriptures expounded by the Vniuersall and Generall voice of the Church , were the rule of faith , and accordingly all agreeing in this rule , they were called Catholikes : but this rule being left by Popes , and the infallibility being giuen to them by their followers ; thereupon worthily of Popes , the heads of their faith , they haue beene , and are called Pontificians and Papists . I may iustly thinke , that vpon beleefe of this rule , some late Pontificians haue plainely graunted to me , that the Christians of these times are bound to beleeue explicitly , and expresly , somewhat which the Apostles themselues , and the Primitiue Christians did not expresly , and in explicit termes beleeue . An example at first , was graunted in transubstantiation it selfe , but vpon better consideration , denyed againe ; but when I roundly vrged them , to shew me , where , or how , in explicit or equiualent termes , transubstantiation was beleeued in the Apostles times ; because they faltered in their answeres and defences , our conference ended ; to no small comfort of my soule , so lately deliuered out of the Aegyptian seruitude .

The Aduersaries seeme to produce diuers authorities to proue infallibility of iudgement in the Pope , but in truth they force not . Ouerthrow two , and the rest fall of themselues . I will take a little paines with these two ; The first of them is taken out of s s Math. 16. St. Mathew , where the Euangelist bringeth in Christ thus , speaking of St. Peter , vpon his confessing of Christs diuinitie : Tues Petrus . & super hanc petram , &c. Thou art a Rocke , and vpon this Rocke will I build my Church , and the gates of hell shall not preuaile against it . There the aduersarie triumpheth , saying : it is cleare , that Christ builded his Church vpon Peter , for by those wordes ( this Rocke ) Peter is most expresly designed . I will not now stand to confute this exposition , by the authorities of Scriptures , and testimonies of some ancient Fathers , who with St. Austen expound those wordes ( this Rocke ) for Christ the Rocke whom Peter had confessed : and from whom Peter had his name , as t t In sacro eloquio &c. In holy Writ when the word Rock is put in the singular number , who else is signified but Christ ? Paul witnessing , but the Rocke was Christ : but when rocks are so called in the plurall number then holy men are signified , which are confirmed by his strength , Greg. apud Pater . in 1. ad Cor. Aug. tract . vltim . in Ioh & in Retractationib' , Chrysoft . homil. 55. in Math. Greg. in Psal Paenit . super illud initio tu Domine . Isidor . lib. 7. Etym c. 9. St. Gregorie and St. Austen expound it ; or else of Peters confession and faith . Thou art Christ the sonne of the liuing God , as u u Theophil . in Math. 16. Hilardo Trin. lib. 2. The Papists will not by any meanes in the words of consecration of the Sacrament , ( this is my body ) admit , the demonstratiue article ( this ) to demonstrate the bread , which Christ taking into his handes , giuing thankes broke and deliuered , saying , take eate , this is my body : the cause is , because if the article ( this ) doe demonstrate Bread , ( which cannot possibly be Christs true body , no more then his body can bee true bread ) then they should be constrained to admit of a sacramentall presence only of Christs body , in the Sacrament : which they cannot abide , but here the article ( this ) must needes demonstrate the person of Peter , because it maketh for their Popes supremacies . Theophilactus expoundeth it ; but I will only demand at this present , how they can violently against the nature of the demonstratiue article ( this ) draw it vnto Peters person ? who in the same proposition of Christ to him , was designed by the article demonstratiue ( thou ) as though ( thou and this ) in one proposition , when one person is spoken vnto , must needes both of them demonstrate the very same one person , to whom the speech is made , and not rather , according to the nature of the pronounes demonstratiue , one of them , to wit ( thou ) demonstrate the person , to whom the speech is made ; and the pronounce ( this ) to demonstrate the thing , or person , of whom the speech was made before : I put a familiar example . Iohn hath two sonnes , Thomas and William , he calleth his eldest sonne Thomas with his brother vnto him , demanding a question or two of him , and withall discourseth of his yonger brothers wit , and capacitie for learning . To which his eldest Sonne accordingly answereth , that his brother is indeede witty , and fit for the Vniuersitie ; To which his Father replying , saith : Thomas thou art my eldest sonne , and shalt inherite my liuing ; and this sonne I will send to the Vniuersitie ; there to make profit in learning : what might Thomas conceaue vpon this speech , that hee should bee sent to the Vniuersitie , and not rather his brother William ? many like comparisons might bee made , by which it would appeare , that the demonstratiue article this being vnderstood personally , doth not demonstrate the person to whom , but rather the person of whom the speech was made . Againe , manifest it is , that Christ built his Church vpon that Rocke , against which the gates of hell should neuer preuaile . But if the wordes ( this Rocke ) bee applyed , not only to Peter , but also to his Successours ; themselues cannot denie , but that the gates of hell haue often preuailed against many of those stones , or rockes , to the ruine and perdition of innumerable soules . As against Boniface the 8. Siluester the 2. Iohn the 12. Stephen the 6. I am assured x x Platina in vitis . Platina will not sticke to auouch so much in effect of two Bonifaces the 7. and 8. and of Siluester the 2. and y y Genebrard . in Chronol. lib 4. saeculo 10. ad ann. 107. & alias saepe . Genebrard a most furious enemy against the reformed Churches , doth boldly pronounce , that diuers Popes were rather Apostaticall , then Apostolicall , and that they came not in the right way by election , but through the backe-dore by intrusion . What z z Baron . ann. Baronius himselfe recounteth of the Monster Stephen 6. one of their Popes , how he abused the body of his Predecessour Formosus , arraining it , condemning it , cutting off his fingers , and casting the body into Tiber ; and in a Synode gathered euen in Rome , ( that See and Rocke which cannot erre , as it pleaseth our Aduersaries ) he decreed , all such as had beene ordained by Formosus to be reordained againe . Of Iohn the 12. this Cardinall cannot write bitterly enough : and yet he inueigheth against Otho the first renowned and worthy Emperour , and the whole Clergie of Rome , who in a Synode gathered in Rome ( the infallible Sea ) deposed that monster Iohn , and placed in his steede Leo a worthy man . But to make hast , ( for of like examples of Apostaticall Popes , much might be said ) I doe in good earnest aske of any of Baronius his profession , whether the gates of hell preuailed not against that Iohn ( call him the 10. or 11. whether you will , for since the Papacie of the Papisse Ioane , called by some Iohn the 7. by others Iohn the 8. the numbring of Pope Iohns hath beene different ) I say , I aske , whether the gates of hell preualled not against this Iohn ? who as a a Baron . anno 925. and 928. Baronius himselfe acknowledgeth , was exalted into the Apostolicall chaire , by the meanes of the impudent strumpet Theodora ; with whom also he liued most impurely in the time of his Papacie ( or shall I say rather her Papacie , shee ruling the roast ) for which cause by the b b Ibidem . Cardinall himselfe this Iohn is worthily reputed for a false high Bishop , an Apostata , an Intruder , and a most iniust possessour of the Apostolicall See . Therefore , it being most cleare that the gates of hell haue preuailed against these instable and impure stones ( being themselues with innumerable others , who embraced their decrees and wicked customes cast downe into hell ) who can say , that the most wise and powerfull Architect Christ Iesus , did build his Church vpon them ? what ? will they bee so impudent , as to affirme Christ kept not his promise , or prophecied not truly , rather then their rockes and stones must be found defectible ? Therefore to conclude , it is cleare that vpon that Rocke Christ * * Hilar. lib. 8. de Trin. built his Church , which is ( c c Psal. 118. verbum Domini quod manet in aeternum ) the word of God remaining for all eternitie : or else vpon that confession ( which exposition concurreth with the other ) d d Math. 16. thou art Christ the sonne of the liuing God ; which as yet soundeth throughout the world ; and shall , vntill the sonne himselfe come to iudge both quicke and dead .

The second place is taken out of the 22. of St. Luke , Ego Cardinall Aliaco lib. de Authorit . Eccles. Directly denieth this place to bee vnderstood of the personall faith of Peter , but of the faith of the whole Church , as diuers of the Sorbone Doctors now also doc. rogaui pro te Petre , &c. I haue praied for thee Peter , that thy faith faile not , and thou being conuerted , confirme thy brethren . Here they triumph , here they insult ; but God wot , without cause : for what coherence ? Peter , thy faith shall not faile , ergo Popes cannot erre ? Peter , thou being conuerted confirme thy brethren ? ergo Popes being conuerted must confirme , instruct , and teach all Patriarks , Primates , Bishops , Priests , whatsoeuer . Therefore his faith , and his voice must bee receiued as the very oracle of God , and be as such obeyed ? but let vs consider the holy text it selfe , the which doth manifestly teach vs , that Christ considering , how Peter assaulted by Satan , in the time of his taking , would be drawne , out of feare , both to denie and forsweare him ; lest he by such a deniall should by Satans guiles be also swallowed vp into dispaire ; Christ comforting him , foretelleth , that he hath praied for him , and that his faith should not faile , that is , according to the exposition of St. e e Chrysost. bom. 83. in Math. Beda in Lucam . Chrysostome , should not vtterly perish , and be extinguished ( as the Greeke and Latine words signifie ) but remaine firme in heart , although it should faile in his mouth : as if Christ should say , Peter , I know thou wilt through feare be drawen to denie and forsweare me with thy mouth , yet thy heart shall be still firme to me ; yea , and after thy fall , thou shalt be so conuerted and so erected , that thou shalt be enabled to encourage thy brethren , that they may f f What doubt is to be made ? for Peter Christ prayed , & did he n●t pray for Iames and Iohn not to mention the rest ? it is manifest all are contained in Peter . Aug. q. 75. Quest. Ex nouo Testam . stand firme in confession of my name , the which I admonish thee accordingly to do : Christ , not thereby meaning to pray for Peter alone , or that the rest of the Apostles should so neede his instruction in faith , & confirmation in faith , that without him , they might either erre in faith , or fal to deny their faith For after the f f Act. 1. descension of the holy Ghost , all the Apostles which were to be the g g Ad Ephe. ca. 2. & Apoc. cap. 21. foundation stones of the new Ierusalem , were by vertue of their Apostleships , as firmly roborated & confirmed in faith as Peter himself , & therfore the Apostles Creed was made by them all h h Leo. epist. 13. ad Pulcer . Aug. serm. 115. Ruffin . in explic. Simbol . iointly , which containeth 12. articles , because euery Apostle put to his article ( wherein Peter had onely the priuiledge to make the first ) if their owne , ⁱ Cathechismes speake truth .

Further I aske , where those words , ( i i Cathechis . Vaux & Bellarm. and thou being conuerted , confirme thy brethren ) did not containe a promise that Peter after conuersion should not faile againe ? and whether was the priuiledge to accompany all Bishops of Rome ? who so shameless as to affirme it ? doubltlesse , it failed , in k k Baron . in Annalibus Platina in vitis . Marcelline , offering incense to Idols : in Iohn the 22. who l l Gerso . serm. 4. de Pasch. Adrian Pap. in 4 de sacrament . confirmat . aly . taught , and that very peremptorily , that the Saints see not God till the generall iudgement : in Iohn the 23. who in a m m Platina in vita . Ioh. Conc. Consta. in sess. 11. Councell of Constance had so many horrible accusations of blasphemie , heresie , impietie proued against him that he was the erefore iudicially deposed . Many such examples might be produced : but it greeueth my heart to discouer the ignominies of that See , which was earst the spouse of Christ , and where the tiumphs of the Apostles do seeme still to remaine , but thus much I haue done onely for truth sake , wishing with my whole heart , there were no iust cause for any to write thus of the Popes , but so it must and will be ; for God will doubtless vouchsafe euer still to raise some euen from the dust to oppose against them , till they be fully reformed , the which God mercifully grant , it may be speedily accomplished . I cannot heere omit to set down a peruicious error , nay rather heresie of the Rhemists writing vpon this Rhemists writing vpon this place of S. Luke ; The which although I had often read , heretofore , and much misliked the same , yet it wrought not effectually with me , till by good chance I light vpon it at that time when God vouchsafed to begin to open my eyes : Thus then they write , vpon those words , Simon , Simon , &c. n n Annotat. in Luc. 22. annot. 31. Lastly , to put them out of doubt , he calleth Peter twice by name , and telling him the diuels desire to sift and trie them all to the vttermost , ( as he did that night ) saith , that he had specially prayed for him , to this end , that his faith should neuer faile , and that he being Note their words , vphold , establish the rest , and consider their goodly inferences thereupon . once conuerted should after that for euer confirme , establish , or vphold the rest in their faith ; which is to say , Peter is that man whom he would make Superiour ouer them , and the whole Church : whereby we may learne that it was fit in the prouidence of God , that he who should be the head of the Church , should haue a speciall priuiledge by Christs prayer , and promise , neuer to faile in faith , that none other , eyther Apostle , Bishop , or Priest may challenge any such singular and speciall prerogatiue , eyther of his office or person , otherwise then in ioyning in faith with Peter , and by holding of him .

Thus they : with much more to like purpose , wherein the Christian Reader , cannot but obserue , how eagerly ( for the Popes sake ) they pursue Peters priuiledge , and would most perniciously against the verie foundation of our Christian religion , shew that Christ prayed onely for Peter , and that neither the Apostles nor Euangelists , by vertue of their Apostleship , Offices , or any other meanes , had infallibility of not erring in faith , but by ioyning with Peter , and holding of Peter . So that Saint Paul writing his fourteene Epistles , ( whereof one was to the Romanes , the onely infallible Sea , the onely Catholike Apostolike , one and holy Church , if you beleeue the Pontificians , espccially o o Valentia in aualis . lib. 6. in titulis . cap. 9. 10 11. 12. 13. 14. Valentia ) Saint Iames , Saint Iohn , and Iude their Epistles , Saint Iohn his Reuelation , Saint Mathew , Marke , Luke and Iohn their Gospels , had therein instruction from Peter : and holding from him , thereby they had infallibility , that they could not erre : otherwise they might haue erred in faith , had not Peter , ( to vse their owne phrases ) confirmed , established , and vpheld them in their faith . If this be not pernicious doctrine , subuerting the very bulwarks of Christian Religion , what can be such ? for tell me I pray you all yee the Dowists their successors in often reprinting those corrupt annotations , where did eyther the Apostles or Euangelists confesse this dependancie from Peter ? what record of Scripture or other authenticall Author doth deliuer vnto vs , that Peter assisted the Euangelists , when they wrote their Gospels ? Doth not Saint Paul p p Galat. 2. expresly protest that he neither receiued the Gospell which he preached ( neque per hominem , neque ab hominibus ) neither by man , nor from men , but from Iesus Christ his immediate reuelations ? doth not the same Apostle expresly say of Peter , ( nihil mihi contulit ) he gaue me , he furthered me nothing ? meaning of the Gospell of Christ : nay rather did not the same Apostle giue somwhat to Peter , q q Ibidem . Quia non ambulante sequndum veritatem Euangelij epist. ad Galat. 2. Peter walked not according to the truth of the Gospell , and after he was conuerted was heere once strengthened by his brother Paul . when indewed with the holy Ghost , he reprehended his humane spirit ; with which moued and misled , he walked p not according to the truth of the Gospell ? What Christian did not euer , as reueuerently and religiously embrace any part of Saint Lukes Actes of the Apostles , because it was Saint Lukes , as the whole Epistle of Saint Peter , because it was Saint Peters ?

But these men regard not how they weaken the very foundations of Christian religion , ( so r r Ad Ephcs . cap. 2. & Apocal. cap. 21. termed in holy Scripture ) so that they may enhanse the Popes monarchicall supremacie , which is the very life and soule of their religion ; whom they pretend to be Saint Peters successor in place and Sea , and we grant it ( as the Bishops of Alexandria , Antioch , Hierusalem , Ephesus at this day succeed S. Marke , S. Peter , S. Iames , and Saint Iohn ) but heauen and earth will proclaime that in conuersation they doe nothing at all succeed Peter , and as for doctrine and faith , the sacred Scriptures , and ancientest Churches prescribe against them . Would God , imitating Saint Peter , they would ( s s 1. Pet. 5. Pascere gregem verbo ) Feed their flocke with preaching of the word , and holy example of life : but alas by temporall possessions giuen by Constantine ( as it is written in the life of ancient Siluester Pope ) an Angell pronounced that poyson was cast into the church , which more or lesse euer since hath Sanctitatem in pontificibus , &c. Sanctitie in Popes , no man requireth in these times , they are reputed best , if they be but a little good , or not so euill as other mortall men vse to be Papirius Masson in his booke of the Bishops of the Citie in ●ulius the third , which booke he writeth notwithstanding to set forth the worthy actes of Popes . infected the Bishops of Rome , hauing put on for Peters pouertic ( tiphum seculi ) wordly pride and pompe , not keeping themselues within their owne precincts and limites , but thrusting their Sythes into the haruests of other , dominering , but not ruling the Cleargie , and dominering ouer the Princes of the earth , to whom they were first subiect both in fact , and of right * * Bellar. li. 2. de Rom. Pont. c. 29 as Bellarmine himselfe once confessed before his red hat : and into what proud , auaritious , ambitious , secular and worldly conuersation , and vsurpations , the Bishops of Rome haue degenerated , the t t Contaren . Sadolet . Poole . alij . Concil. delect . Cardin. & alior . Praelat . tomo vltimo Conc. Cornelius Mus. or at . in Conc. Triden . Espen . in Titum . Bernard . li. 1. de considerat . best of their Prelates and learned cannot denie ? and what maruaile then if they be found to degenerate in faith ? for the shipwracke of faith , either sooner or later , euer followeth the shipwracke of good consciences and life . The See of the Popes , to wit the Romane Particular Church was a branch inserted into the tree of the Iewes , & Iewish Church , ( for so he is described by the Apostle , in his u u C. 11. ad Rom. Epistle to the Romanes , and therefore , she was carefully to looke to her selfe that she fell not : for if she should grow proud , she should ( saith the Apostle ) be shaked off as well , as the tree it selfe was reiected : and that her onely way to remaine stedfast and firme , was to be x x Ibidem . permanent in goodnesse . I wish with my whole heart , that the Popes were so good , and so religious , that they might still deserue to haue the honour due vnto the chiefe Partriark of the West , according as his most excellent Maiestie z z In his kingly premonition to Christian Princes . professeth , he would be willing to acknowledge them , if they would returne to that faith , and Apostolike beleefe of the Christian Church , from which they are horribly degenerated .

Hauing thus traced the Rhemists , with thy patience ( courteous Reader ) let me giue thee a taste of Bellarmines dealing for the same proiect to enhance the Popes supremacie . In his Dictates at Rome , not in his printed worke , ( for they doe not alwaies print what they dictate ) he most egregiously depraued the sense of that sentence of the holy Ghost : a a Isai. 28. Ecce ego pono in Sion lapidem &c. Behold I put in Sion an approued , a corner stone , and a precious one laid in the foundation . This prophecy , although S. Peter b b 1. Pe● . 2. most expresly expoundeth it of Christ himselfe , yet Bellarmine in his dictates would needs haue it to be vnderstood of Peter , not of Christ . His profound reason is , forsooth , because the c c Isai. 28. Prophet addeth of this stone , that it must be ( in fundamento fundatus ) founded in the foundation , that is , laid in the foundation : which may not be vnderstood of Christ , but fitly of Peter , founded vpon Christ : So Bellarmine : but in his d d Bellar in praesat . in lib. de pont. Rom. printed Preface , he hath somewhat mended the matter for he is content to vnderstand principally , this prophecie of Christ ; secondarily of Peter : so that Christ and Peter must still ranke together , Christ principally , but Peter secondarily . Baronius in his Voto against the Venetians to Paul the 5. in Consistory publikely applied to him to be the stone , vpon which e e Matth. 21. whosoeuer falleth ( saith the holy Ghost ) shall be bruised , and vpon whomsoeuer it falleth , it shall breake them in peeces : but alas the Cardinall failed the Pope in his Prophecie , for by his sentences of excomcommunications , interdicts , &c. he did so little bruise the Venetians , who so constantly opposed against him , that The manner of the Venetians reconcilement with the Pope , for which the Ignatians euerywhere exclaim against that state , onely they are warie before whom . they could not by any meanes be brought to make any submission , for any offence imputed to them , or to acknowledge any fault : so that at the last , the Pope was contented , to accept of a shew of submission made to him by some third persons ( and as it is reported , suborned also by the court of Rome thereunto ) and so with his honour , to be reconciled vnto them againe : a notable example for posterity against the vsurpations of Popes . I could here more enlarge my discourse , to shew how Bellarmine , Sanders , Baronius , Stapleton , do all they can , and labour earnestly ( though most vnsoundly ) to bring all Christians to that pernicious perswasion & faith , to wit , that it is not inough ( according to f f Decretal . Bonifa . 8. vnam sanctam . Bonifaces decree ) for their saluations , to be in communion with the Catholike Church , dispersed through the world , and with the head thereof Christ Iesus , vnlesse they be in actual communion , and blind obedience to the Bishop of Rome , as the onely one , and supreme head of the visible Church . It is a sufficient assecurance for my conscience , that according to the sense of ancient Church it is against S. g g 1. Cor. cap. 1. Pauls expresse doctrine , who in his Epistle to the Corinthians doth most grieuously reproue all such as went about to make a speciall ioyning either with Peter , Paul , or Apollo , nothing herein differencing S. Peter from Apollo , or himselfe : doubtlesse he was nothing acquainted with the present necessary subiection and vnion to the Bishops of Rome , the pretended onely successors of Saint Peter . But rather he instructed , and most earnestly h h Jhidem . commaunded all Christians to acknowledge Chr●st Iesus for their onely head , of whom they were named , in whose name they were baptised , and who onely was for them crucified , dead and buried ; & risen againe to life . Surely , if Saint Paul did beleeue such a necessary headship in the Bishops of Rome , doubtlesse his faith therein was onely implicit , for his expresse doctrine is against it : but I dare heere boldly saie , that if ( per impossibile ) by an impossibilitie such a headship in the Popes had beene respected in the Primitiue Churches , yet later Popes are now so degenerate from what their predecessors were into all , most abhominable , and tirannicall conuersations to the corruption of faith , against the temporalty and spiritualty , that Gods infinite mercy would excuse such , who ( to giue them most iust cause , and motiues to ranke themselues in their owne degrees ) should leaue their communion with them , and adhere onely to Iesus Christ , to whom ( vpon him onely resting with King i i Psal. 118. Dauid , I humbly complaine ( tempus faciendi domine , dissipauerunt legem tuam . ) It is high time O Lord to doe , for they haue dissipated and and broken thy law .

The second Motiue .

THus they hauing most egregiously erred in constituting a false rule of their faith , to support the present Roman profession ; to the same end they haue perniciously depraued the true rule of faith , by adding to the sacred word of God , such bookes as antiquity worthily reiected for Apocriphall , that is of doubtfull & vncertaine authority , not fit to confirme and proue the dogmaticall doctrines and articles of Christian faith , thereby distinguishing them from the Canonicall Scriptures , Gods infallible word . Such are k k Hieron . in Prolog . Galeat Epiph. lib. de mensur . August . de ciuit . dei . lib. 18. cap. 36. Athanas . in Sinop . Epipha . haere . 8. & 76. esteemed & accounted the books of Iudith , Wisdome , Ecclesiasticus , Toby , the Machabies , & all such like doubtfull parts of Chapters of the old Testament , ( as by neither the Iews before ) nor in Christs time , nor in the Nicene & Laodicenc Councels , nor ancient Fathers , ( purposely setting down , and defining the Canons of holy Scripture ) were euer receiued into the Canon 1 Con. Nice . & Laodic . in Cano. de Canonicis scripturis . Hieron epist. 10. & 115. Joseph . contra Appto lib. 1 Russin . de Simbol . Apost. and rule of Christian Faith . Against this their deuised rule , it is most easily and manifestly shewed , that considering the Iewish Synagogue , ( when it was the true Church of God ) receiued not these bookes into their Canon , wee ought not to receiue them , hauing no new reuelations for them ; nor no better warrant then they had : especially considering , that the Septuaginta interpreters ( who tooke vpon them to interpret all the bookes of Gods word , to Ptolomeus ) neglected them Christ and his Apostles neuer cited any thing out of any of them , as they did out of the other Scriptures . And further the thrice reuerend Fathers of the Nicene Councell , and those worthies of the Councell of Laodicea , ( both which Councells , were celebrated in the East , nearer the place and time , where and when Christs Church , might best informe her selfe , which were the bookes of Sacred Scripture ) reiected and cashired them out of sacred Canon of holy Scripture . Neither is there any new reuelation for them now , nor any iust cause why the Pope and Pontificians , should be so eager to put them into Canon of Scripture , but for that they seeme in some places ( contrary to the vndoubted Scriptures ) to fauor some of their vaine and corrupt doctrines , as of Purgatorie , Praier , for the Dead , Merits of good workes , &c. As for * * The contra diction betwixt the 5. ch●pter of Iudith , and the 10. ●●irreconcilable & so man●●est that the same euinceth the author of the same booke , not to bee the holy Ghost who cannot lie . See courteous Reader how Bellarmine trauaileth to defend this booke from contradiction Bellar de verb. Dei . lib 1. c. 12. Iudiths booke in particular , I cannot but meruaile , how any one can thinke , that the holy Ghost would euer approue that decking and trimming vp of her selfe , for such an impure and luxurious proiect , thereby to draw m m Iud. 10. & 12 Holofernes into an vnlawfull burning lust , and concupiscence of her . ( if so they will teach and affirme , may I not heere charge their doctrine with affirming God to bee the approuer and Authour of sinne , more iustlie then they charge Caluin therewith ? ) Was not that of the holy Ghost in n n Rom 3. St. Paul , law and right , in Iudiths daies ? ( Non sunt facienda mala vt eueniant bona . ) Things that are euill , are not to bee done that good may come thereby . Besides , it is too too apparent , that in the story there are some vntruths , and vnreconcilable contradictions , which are clearelie against the other sacred Scriptures . And therefore by euident consequence it is to bee affirmed , that the booke is Apocriphall , and not of that vndoubted and certaine authority , which holy Canonicall Scriptures haue : by which onely ( Dogmata fidei ) articles of Faith are to bee decreed and tried ; as the ancient Church euer beleft : from whose faith ( because faith must euer be the same ) no Christian can without hazard of Saluation depart .

Against the books of Machabees , many particular and vnanswerable doubts might be produced : I will content my selfe with two or three . Doth not the Author of them , ( I should say , the abbreuiatour of Iasons larger history , as himselfe p p 2. Mach. 2. professeth to be ) against the faith and doctrine of vndoubted Scriptures , approue and admire the fact of q q 2. Mach. 14. Razias murthering himselfe ? doth he not craue pardon of the Reader , if he haue not answerably to the condition of a good r r 2. Mach. vlt. Historian , behaued himselfe ? belike the holy Ghost who is not accustomed , nor cannot acknowledge himselfe nor his Scribes , to bee subiect to any humane errour , in writing thus , here left him ; but not aboue , in the 12. Chapter of this s s 2. Mach. 12 booke , where he mentioneth prayers and sacrifices for the dead , ( and yet this by the helpe of false fingers also ) and therefore he here , not there , craued pardon , if he had not arightly performed his office . Doubtlesse hee who will thinke the holy Ghost can craue pardon of man , as though he might be subiect to errour , hath little of the holy Ghosts grace in him . Which things considered with diuers other impossibilities against the truth of historie , I cannot be perswaded that t t Lib. de Ciuit. Dei . 18. c. 36. St. Austin and the Fathers of the Councell of Carthage , did otherwise approue them to be read then as a probable historie , contayning some good morall matter , if reade with u u Cont. Gaudent . sobriety ( to vse St. Austens owne phrase ) but not as to receiue them into the Canon of sacred Scripture of Gods word . And if St. Austen may not bee thought to contradict himselfe , within the compasse of halfe a dozen of lines ; some Manuscriber hath egregiously corrupted him : for x x Aug. lib. 18. de Ciuit. Dei . cap. 36. first , hee seemeth clearly and absolutely to affirme that they are not Canonicall , and proueth thereupon a truth , vpon which hee there discourseth , and presently he is made to say thus , that although the Iewes receiue not the Machabees into Canon , yet the Church of Christ receiueth them : but who smelleth not false fingers here ? especially , if infinite like forgeries of Manuscribers be obserued . Further , I am more confirmed in my iudgement against these bookes , because y y Dist. 15. cap. Sancta Romana . Gelasius a Pope of Rome , before any greater corruptions had deeply tainted that Church , did with a whole Synode in Rome ( recounting a Canon of the Apostles for the same purpose ) exclude the Machabees out of the Canon of holy Scriptures : and although the Canon beginning Sancta Romana &c. in which this exclusion was , be now so maymed and mangled that no man can iustly say , this part or line of it is sound : yet z z Anton. 3. part . summ . l. 18. c. 6. Antonine Archbishop of Florence , and a Saint in their Church , confesseth that he himselfe had read the exclusion of these bookes out of Canon of Scripture , in that decree of Gelasius , and according to the Canon of the Apostles there mentioned . All these things concurring out of Antiquitie , and the vndoubted Churches of Christ , with the authority also of some learned Pontificians their later Doctors , ( and that of a a Tertull. lib. de praescript . Tertullian euer taking place in Christs Church : Quod antiquissimum verissimum , that which is most ancient is most true . ) What may bee thought of that b b Conc. Trident. Sess. 4. congregation at Trent , who hath giuen equal authority to them with the vndoubted word of God ? and haue accursed with their idle Anatheme , all those who shall with the ancient Church of the Iewes , the Nicene Councell ( which St. Gregorie esteemed as the Gospell ) with the I aodicene reuerend Fathers , and almost all other ancient Fathers reiect them as Apocripha●l ? Doubtlesse , the curse of God , against the idle curses of men , may be iustly giuen vnto them ; who c c Apocal. vlt. haue added the word of man to his word , and haue made the word of man equall with his most infallible and inuiolable word . ( d d Iud. Epist. Imperet illis Dominus ) The Lord God reproue them . It is not possible , if these men had esteemed of the vndoubted Scriptures , as all the e e Aug Epist. 71 ad Marcell . in prolog. lib 3. de Trin. Epist. 1●1 . & Ep 166. ad D●natist 〈◊〉 Epist 62 Basil 〈◊〉 de si ▪ de 〈◊〉 me . Chrysost. in opere im●●rfect . hom●lia . 49. ancient Fathers did , who euer required the writings of all men , to be examined and tryed by the certaine word of God , they would neuer haue coupled humane authority with diuine , and haue equalized them in one degree of truth : but they may bee excused in dealing so warily and politikely herein : for their desperate cause of Porgatorie fire , praier for the dead , &c. otherwise would to the ground with many like of their superstitious trumperies .

The third Motiue .

BEsides the corrupting of the true rule of faith by adding the Apocriphall bookes , they haue also depraued the same f f Conc. Trident. Sess. 4. rule by their vnwritten Traditions , Anathematizing all , who shall refuse or disesteeme the same Traditions , and not hold them in equall reputation with Gods most vndoubted word . This rule of Traditions they hold to bee an vnwritten Deposit ; left in the Romane Church , and kept inuiolably by her vntill these times ; which if they can shew , what good Christian is there who wil not with reuerenced esteeme , receiue , or commend , whatsoeuer those most irreprehensible Founders of the Church haue deliuered , either concerning faith or Church discipline . But I must tell them ( being therevnto vrged by manifest truth and reason ) that it is not enough for them vpon their bare wordes , to affirme this or that is a tradition Apostolicall , or this , or that , is a doctrine Apostolicall ; because it is now generally obserued through out all those Churches , which communicate with the Bishop of Rome , ( no , though at such times when there was no notorious or famous Church on earth to oppose against her ) and whereof no expresse beginning can bee shewed : vnlesse they can withall for such their Traditions , ascending vpwards euen vnto the Apostles times , or the dayes of their immediate Successors and Schollers , clearly and soundly deduct by graue testimonies of Ancient and Catholike authours , that such thinges were euer more or lesse obserued , and receiued as from the Apostles themselues , throughout the Church of Christ , if they will refuse this honorable triall of their Traditions , and stand only vpon this idle answere and defence , that the Church Romane now generally hath them , and there is no beginning of them to bee shewed ; ergo they are Apostolicall : they shall shew themselues to be meere wranglers , wilfully wedded to most corrupt errours , as I will most clearly demonstrate . And herein I dare boldly challenge ( being most confident of this truth ) any Pontifician whatsoeuer , be he Benedictine , Fransciscan , or Ignatian , to shew me some ancient sufficient authority out of Councels or ancient Fathers , that whatsoeuer might be obserued , or should bee obserued in the later times of the Romane Church , whereof no expresse beginning could be shewed , should be therfore accounted Apostolicall , because generally obserued in her . g g Epist. 118. ad Ianuar. St. Austen indeede is vrged by the Aduersaries , to affirme so much of some vnwritten Traditions in his time , generally obserued throughout the whole Church ; but St. Austen is misvnderstood , and his rule commonly cited not without corruption : misvnderstood , because his rule is of such Traditions , whereof although nothing is written in holy Scripture , yet they are mentioned in approued Authours , and Historians , more or lesse from the Apostles daies till his times : besides , great is the difference of 1200. yeares , ( for so long is the time from St. Austens daies to vs ) for carrying downe of Traditions from the Apostles ; and in so many ages , many thinges vnapostolicall h h See Onuphr . Genebrard , and Platina . supra pag. 3. might creepe into particular Churches , and consequently into the whole , whereof no certaine beginning might be shewed .

Againe , St. Austens rule is commonly mis-cited . For whereas that Father writeth thus in effect in his Epistle to i i Epist. 118. Ianuarius : If the authority of diuine Scripture prescribe in any of these rites and ceremonies , what is to bee done : I I cite not the expresse words of the Father because editions are so different , but all haue thus in effect . answere , there is no doubt to be made , but that wee must doe as we reade ; the like I say , if any of these rites which we obserue , and the whole Church throughout the world at this present time obserueth : for to dispute that we should doe otherwise , were insolent madnesse : but the Aduersaries commonly when they cite this place , leaue out first what he writeth in the beginning of the sentence , touching the authority of Scriptures . Againe , they leaue out commonly those words which restraine his meaning to his daies . And in Saint Austens time , it is manifest , that the Christian Churches were not so diuided , as since his times they haue beene , and withall , that a little before his time , the generall Councels of Nice , and Sardica had ordered most things , and brought many things to light , and yet notwithstanding this rule , it is well knowne , how Saint S. Aust. in the same Epistle pronounceth , that Christ instituted very few ceremonies . Epist. 118. Austen complained against multiplicitie of rites , and ceremonies , brought into diuers particular Churches in his daies ; wherewith the Christians were more heauily clogged then the ancient Iewes had beene vnder Moses : which if it were euer true , then it is now amongst the Pontificians most true , who haue from their Popes , some 1000 of rites , and haue also innuerable lawes , binding vnder the censure of their curses , and heauiest excommunications , and so frequently that a man may iustly suppose that there are few of that profession , who are not more or lesse touched It is not credible to what number their Excommunications are growne since their tyranical vse of them . See Nauar. Man . cap. 27. num. 50. by their lesser or greater excommunications , his holinesse onely excepted , who will be bound to no lawes , no not to those which he sweareth inuiolably to keepe ▪ ●e being indeed , that 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , exlex iniqnus , outlaw , which Saint k k 2. Thes. 2. Paul hath prophecied should sit in the Temple of God , as I will more fully declare hereafter . But I will demonstrate , that there are diuers practises and customes obserued throughout their Roman Church vniuersally , wherof no beinning can be shewed , & which themselues wil not dare to affirme to be Apostolicall , and so their rule by their owne confessions shall to the ground . First , is it not an vniuersall ( though impious ) practise throughout the Pontifician Church to paint God the Father in the forme of an old man , and God the holy Ghost in the forme of a Doue ? by the same , not onely to represent two persons of the most inenarrable and inexpressible Trinitie , but also by the same , and in the same , to adore and worship those two infinite Persons ; what will they , or can they shew me , when this custome pr●cisely began ? No I wis : what ? must it therefore , be a tradition Apostolicall ? it were impudencie , or meere ignorance so to affirme : and I thinke there is none of them as yet so shamelesse , as to affirme it . Nouell I am assured it is , vtterly forbidden by the ancient Fathers of the sixt l l Sinod . 6. Cano. 82. generall Councell , reputed an impudent thing by worthy Iohn m m Damas . Orthodox . sid. lib. 4. ●ap 17. Sinod . Nicen. 2. act. 4. 5. 6. 7. Damascene , ( reputed a renowned Saint in their Church and a famous Patrone for the vse of other Images ) and by their Italian n n Polid. lib. de inuentor . Polidore Virgil accounted meere folly : and which of their own men o o Abulens . Lira Alij . commenting vpon the fourth of Exodus , do not more or lesse condemne it ? and yet , now the present Romane Church is so generally infected thereby with the leprosie of superstitious Idolatry , that no man whose heart is zealous of Gods honour , cannot , seeing it , but lament therefore .

Of this kinde also is the prostrate adoring of the Crucifixe it selfe vpon good Friday , generally obserued throughout the Romane Church . Can their best antiquarie amongst them shew me a beginning hereof ? no God wot : what is it therefore a tradition Apostolicall ? shame will not suffer them to affirme it . To this I adioyne their most Catholike and vaine custome of adorning their Images ( like as the old Paynims adorned Venus , Iuno , Ceres their vaine Gods Images ) with rich attire , imbrodered garments , and robes vpon their massie bodies , crownes of gold vpon their stony heads , rings vpon their marble or wodden singers , bracelets of Amber or Pearle vpon their wristes , rich Iewels of Pearle and precious stones hanging about their neckes , downe euen to their shining and lasci●iouslike breasts ; drawen by the painters rather to giue occasion of impudike thoughts then religious cogitations : Of this their prophane and heathenish custome , in their most religious places , can they precisely shew me a beginning ? no I warrant you : belike therefore it is an Apostolicall tradition ? so to affirme , I could account it no lesse then blasphemie . At least ( if it will please the Ladies amongst the Pontificians to heare with patience ) it is no tradition Apostolicall , that their sacred Images are often trimmed with the rayments of strompets , a thing very frequent in other countries ( like as in England , where very often their Priests * * This is a custome so frequent and so common in England that no Priest who hath either shame or honestie can denie it . Massing vestiments are framed of the petticotes , kirtles , or gownes of such persons : whereof some are not of the best fame ) so loathsome a thing , that doubtlesse if their images which they adore , had sense , they would exclaime against the abuse thereof , and cry fie . These Romane customes so vniuersally obserued doth any man once imagine to be Apostolicall ? Reade two of Saint p p Grèg . Epist. ad Secundin . & Epist ad Seren. Gregories epistles read q q Epipha Epist. ad Johan . Hiero. Epiphanius , read Thrasius the Patriarks discourse in the seuenth synode , at Nice , Saint r r Augu. in Psal. 113. & de fid. & Symbol . Austen vpon the Psalms and you will vnderstand , what manner of Tradition , the vse of God the fathers image and the adoration of images is . But here of more anone .

Againe , touching their vniuersall and generall custome of receiuing of the Sacrament vnder one kind , as so onely necessary , so onely sufficient , so onely commaunded for a mans whole life ; can they shew me an expresse beginning thereof ? no God wot : what ? must it be therefore a tradition Apostolicall ? I will not deny , but that perhaps , some ancient particular Churches , might sometimes practise in one kind , and yet most of their examples , which they bring for that purpose , are either of counterfeit bookes ; or else little to the purpose : but I denye , ( and challenge the Aduersary to prooue the contrary ) that euer any Ancient Apostolicall Church held it sufficient , as onely necessary , onely commanded to receiue the Sacrament in one kind for a mans whole life : They bring some places of s s Luc. 24. Act. 2. & 20. Scripture for this purpose . But first , if the places proue their vse , then it is not onely a tradition , but a written truth . Againe it is as manifest as the sunne , that those places they bring , doe proue as well against them , that their Masse may bee vsed in one kind , & the Sacrament consecrated in one kind , which they detest as the greatest impiety and sacriledge , making the sacrifice to consist most intrinsecally and essentially in both kindes that no Pope can dispense against it . Again , t t Rhemist . in ca. 1. act . Baron . annalib . anno 48. Christ num. 17. Zuares Isingr . Catherinus a●●● . their beleefe touching the assumption of the blessed Virgin Maries body , ( at whose due honours I greatly reioyce , and beseech Iesus her sonne , and Sauiour , euer to indue me with a reuerent respect of her greatnesse , and her blessings aboue all Women ) is it not generally receiued , and the feast thereof vniuersally practised , throughout the Romane Church ? And is there any one who can shew the time , when this beleefe began ? no God wot : What ? must it bee therefore a Tradition Apostolicall ? nothing lesse . u u Baron . anno Christ . 48. num. 9 12. & 13. Baronius his Doctrine will ouerthrow that Tradition .

The x x Annotations vpon the first of the Acts verse 14. Rhemists in their annotations vppon the Acts of the Apostles , endeuor to proue it out of a counterfeit book of Dionise of Areopage , Saint Pauls scholler , and they are not there with content vnlesse they may abuse egregiously the same booke also , by their manifest and wilfull corruption : for they dare assirme that St. Dionyse in that y y Dionis . lib. de Diuin. nomin. the Rhemists cite it Epist. ad Timoth. booke , reporteth that he himselfe heard the melodious singing of Angels , at the Virgins monument , which lasted for three daies together , a thing no where to bee found in that book ▪ Again , they affirm that Dionyse of Areopage was present at the Virgins departure , which hapned as themselues z z Their Table of S. Paul and Baro. affirmeth anno Christ 52. deliuer , the 48. of Christ . And yet withal they auouch that S. Paul came not to Athens til the 52. of Christ ; where and when S. Dionyse was with Damaris a a Acts 17. conuerted : so that by their contradictorious account , Saint Dionyse was conuerted , and made a Christian , and presently also at the blessed Virgins death ; before his conuersion . Thus the Rhemish lights of the English Pontificians , are caught in their folly , when of late I obiected this wilfull corruption , and mayne contradiction of the Rhemists to a certain graund b b I. C. cheefetaine in this place where I now am ; I had onely a kind of ●ush for an answere , with this graue epiphoneme , it is an ill bird that beraieth his owne neast , might not I more iustly inueigh against such seducers of youth , who by such deprauations , seduce their young F●ye , and beray their young birds in the neasts of their seminaries ; where they must take all vpon trust euen as their masters shall please to dictate vnto them : and be you most assured , they shall heare nothing that shall iarre from the Popes behests , and Romane Churches practise , whose Souldiers they are , trained to fight his battell or holy quarrel as * * Sanders in his Letters to an Irish Gentleman . Saunders calleth it .

Againe , concerning the vniuersall practise , of ●ating of bloud , and strangled meates , throughout the Pontifician Church : can they precisely tell mee , when the same began ? no in sooth : what is it therefore a Tradition Apostolicall ? aske the Apostles , and whole Church of Hierusalem concerning this Tradition , who decreed by expresse c c Acts 15. Canon , that Christians should absteine from things immolated to idols , from bloud , from strangled meate , and fornication : Loe here is a custome generally obserued , no beginning thereof be ●ound , and yet no tradition Apostolicall .

Further it is manifest , that the vow or promise of Chastity , is d d Thom Aquin. 2. 2. q 88. Durand . lib. 4 Dist. 35 & 37. aly Scholast●c . communiter ibidem . Sot●s de iure & iustitia . lib. 7. & Petrus de Soto in institut . sacerd. lect. 5. Valentia . de Celibatu . lib. 2. Scotus 4. dist. 37. Cai●t . quod 1. q. ●2 . See S. Athanasius Epist. ad dracont Sincsius Epist. ad Euoptium . Polid. lib. de inuento . 5. Alphonsus a Castro . verbo . sacerdot. heres 4. Euseb. li. 4. ca 23. Niceph. lib. 4. cap. 55. not by Gods institution either in the olde , or newe Testament , annexed to priesthood or Episcopacy , and yet as euident it is , that now it is generally obserued throughout the pontifician Church , ( to promise chastity but not to keepe it ) and , can any pontifician shewe mee , when the custome of adioining of the promise of chast life to priesthood , and other holy orders , begun ? no I wis : ( some attributing it to Siricius Pope , others to Gregory the first : others to Gregory the second , others to Gregory the seuenth , ) and what ? must it be therefore an Apostolicall tradition ? The Apostles will tell you , in one of their Canons , where they haue thus decreed . e e Can. 6. Let not a Bishop or Priest by any meanes vnder pretence of Religion , cast off his owne wife , but if he shal cast her off , let him be excommunicated , and if he perseuere , let him bee deposed : thus they . This their tradition , they learned not of f f Ignati . Epist. ad Philad●lp . Ignatius nor g g I●●o Epist. 85. Leo the first Pope , nor out of the sixth Generall Synode , nor the Councell of Gangres , nor out of the first Councell of Toledo : out of which Gratian h h Dist. 34. Can. is qui no● habet . relateth a Canon the seuenteenth in number that he who hath not a wife , must or may haue a concubine , vnlesse those fathers thought a wife or a Concubine necessary for the laickes only in that hot climate , but were perswaded sufficiently , of the Continency of their Clergy ( if so , out alasse , how is Spaine now become so reretrograde ? ) and therefore the permission for concubines in steed of wiues excuseth not them : yet by their leaue ( curteous Reader ) I cannot but thinke that the like merry custome with that which i i Lib. de praesulib . sim●●iacis . Clemangis recordeth , is some occasion out of this Canon : to wit , that the people were so perswaded of their Clergies incontinency , that in many parishes they would not otherwise accept of their Priests , vnlesse they had their concubines , thereby as they thought prouiding for the chastity of their wiues . And truly if they would but seriously consider , what turpitudes , impunities , nefarious and abhominable lusts , haue repleated the Romane Clergy , both religious and secular , they would haue little cause to bragge of this their Tradition Apostolicall : but this surely is as much Apostolicall as that their other , most friuolous , and irreligious vse , of their hallowed graynes , meddals , &c. the which as they are generally obserued ; receiued and beleeued throughout the whole Pontifician Church , so it is as manifest , that they are meere nouelties , without any seeming shew of Antiquity at all . And yet , as nouell as they are , to find out the precise beginning of them , it would trouble their best Antiquary . Let any one of them do it , and he shall weare the Lawrell bough for his paines .

Their vniuersall vse , of their round Wafercakes , ( which they vse , in their most religious seruice at Masse , and for their consecrations ) will they call them Apostolicall ? who would not laugh thereat ? and yet very nouell they are , although no expresse beginning of them can be shewed by any aduersary . What said I ? no expresse beginning of them ? yes , the Author of the Roman order , ( as Cassander in his Li●urgick reporteth ) at the beginning & bringing in of them into the Church , greatly complaineth against them , because insteed of great loaues which were offered before by It is very probable that Round wafers and eleuation came to gether , but it can not by any Pontifician whatsoeuer be specified when they precisely were brought in , although G●mma . animae seemeth to bring them in aboue a thousand & a hundred yeeres after Christ . Gem. an . cap. 29. some cite idly a sentence out of Epiphan. in Ancorat . for this purpose . the people , now such scraps ( to vse his words ) were brought , and offered . Doubtlesse , when Idolatry grew ripest , and the eleuation most frequent , then came in the round wafers , for in all antiquitie there is no other mention made of other bread of the Eucharist , then such as good Christian women made at home , & brought with them to the Churches to be offered and distributed : Whereof themselues also tooke part at the holy communion , and carried also part away home in cleane linnen cloathes to receiue at conuenient times as Tertulian k k Tertul. lib. 2. ad vxorem . reporteth , whose saying the Papists abuse .

Such is also their obseruations of Lent , as it precisely consisteth of fortie sixe daies of fast and abstinence , containing Sundaies and Feries , and I challenge any aduersary to shew me a beginning of such a precise Lent of sixe and fortie daies . They cannot doe it . What ? must it be therefore in this precise fashion a tradition Apostolicall ? who would not smile thereat to heare of such a tradition ? who haue read l l Euseb. lib. 5. hist. cap. 24 Socrat . lib. 5. ca. ▪ 21 Zozamen . lib. 7. cap. 19. See Niceph lib. 11. cap. 34. & 35. Eusebius , Socrates , Zozomenus three ancient Historians well acquainted wi●h the Lents of the Primitiue Churches , who doe so differently distinguish the different obseruation of Lent , in diuers Apostolicall Churches of the East , and West , that whereas Saint Hierome and Saint Ignatius , affirme that the fast o● Lent or Quadragesme is a tradition Apostolicall ; they must not be vnderstood of the precise fast of forty daies , or sixe and fortie daies abstinence vsed by the Romanes , but of some certaine set fast , before the holy feast of Easter , which was diuersly obserued according to the diuers acceptances , of the Catholike and Apostolicall Churches of those times : Heare Saint Austen much for this purpose clearly pronouncing . If you m m August . Epis ▪ 8● . ad Cass●● . aske my opinion concerning this matter of fasting , I finde in the writings of the Euangelists , and the Apostles , and all the new Testament , that we are commaunded to fast : but what daies must we fast , and what daies we must not fast , I finde it not determined by any commaundement of Christ or his Apostles . Thus he . I haue beene very large , ( courteous Reader ) in producing many instances , to shew that rule of theirs to be vaine , vpon which their traditions are built , to wit , that whatsoeuer the Romane Church generally obscrueth , whereof no beginning can be shewed , that must needs be a tradition Apostolical , infinite like instances might be made , yea and most iustly and soundly in all such rites , lawes , customes , and articles of faith , which they teach contrary to the true reformed Churches . But I haue heere produced so many , that I thinke my selfe to haue beene too carefull in prouing that which otherwise of it selfe is most cleare , but seeing , the life of the Romane religion , resteth vpon traditions ( which they pretend to be Apostolicall ) ouerthrow them , and downe must all that same religion , as a learned Priest lately in this house acknowledged to my selfe , being vrged thereunto by force of argument , and euidence of truth . And so to conclude these my Motiues about their idle rules of faith , the Christian Reader , who is carefull of his owne saluation , and giueth obedient eare to that propheticall light of Gods sacred Scriptures , ( expounded by the ancient Church ) which Scriptures Saint Peter n n 2. Pet. 1. preferreth aboue that vision , which he and his brethren had of Christ in mount Thabor : he cannot but easily obserue , what consequences are likely to follow out of three such corrupt Rules of faith as are in request amongst the Pontificians , to wit , infallibility solely , and onely in the Popes definitiue iudgement , authority of Apophricall Scriptures , and the vaine authority of their traditions , pretended to be Apostolicall , where as they are nothing lesse . The aduersary will for the validitie of these rules , stand vpon the authority of their present Romane Church , which hath receiued them , of which their defence conformably to all antiquitie , and ancient Fathers , ( who taught otherwise , ) we must also conformably to their proceedings , search out of Gods word , whether the Church of which they bragge so much , be the true Church . Succession in Sees onely will not suffice , as by their owne confession is manifest in the Churches of Antioch , Alexandria , Constantinople &c. but there is required also succession in doctrine according to Gods word , by which triall must be made of all Churches , and of all doctrines , and all after-traditions , to which if they be not agreeable , without perill of damnation they must not be receiued , and this is the most expresse doctrine and faith of Saint Austen in o o August . lib. 1. de doctrina Christiana . cap. 37. lib. de unitate Ecclesi cap. 2. but cap. 16. so clearly that I do suppose no Pontifician Priest dare scarce read , that Chapter to his family . sundrie places , yea of Bellarmine p p Bellarm. lib. 2. de verbo doi . cap. 2. Basil . serm. de fide . himselfe , ( though as it may be thought ) he not very willingly confesseth this truth . Other means , saith he , may deceiue , but nothing is more certaine then the Scripture , and therefore by confession of all , both ancient and moderne writers , the triall by Gods word is most firme and assured .

The fourth Motiue .

THe fourth Motiue , and that very effectuall The fourth . Motiue . with me , is , that transcendent power , both in all temporals and spirituals , which later Popes contrary to Christs institution and practise of holy Primitiue Popes , challenge , and which the Romane Canonists , and Cardinals ouer-liberal of that wherwith they haue nothing to doe , doe flatteringly thrust vpon their Romane Monarches . In spirituals he challengeth , and they grant vnto him , to be the onely supreme ; and immediate Pastor ouer Christs flocke , so that looke how ample , and immediate Christs iurisdiction for saluation of soules was , so is his ; he glorieth in that title , and they giue it him , which q q Greg lib. 4. epist. 38. S. Gregory so much detested as the very badge of Antichrist , he will in the gouernment of Christs flocke haue no Peere nor Colleage . He is content to be honoured with that title , yea , and aboue that ambitious title , the which Constantius the Arian required , for he was content with ( numen nostrum . ) our power or diuinitie , but the Pope can willingly acept of ( supremum in terris numen , ) the supreme and highest diuinitie or power vpon earth . O ye heauens be astonished , and euerlasting gates be desolated , the pretended only Vicar of Christ , the successor in some sort of that poore fisher , who r r Act 3. gloried , in that he had neither gold nor siluer : must heare , and that from renowned * * Proesat . ad Grego . 13. in principia doctri . Stapletons mouth , the Spanish kings professor in Louane , & the English Pontificians chiefe champion , thus : thy supreme diuinity vpon earth ; iust God , how more iustly may we lament , with those words ( of Saint Gregory against Iohn of Constantinople for his extraordinary fasting surnamed ( Ieiunator ) the faster , ) f f Grego . lib. 4. ●p. 38. O alasse , all things that haue beene forespoken , are come to passe ; the King of pride is at hand , and that which is a wickednesse to be spoken , a whole Army of priests is prepared for him ; because those serue the proud necke of elation , and pride , who haue beene set to giue example of meekenesse and humility . Thus that Father in those times , when the mysterie of iniquity began to worke most apparantly in the Patriarke of Constantinople ; but appeared more clearly in one of his next Successors , to wit , Boniface 3 who emulating the Constantinopolitan Patriarks for their pride , obteined of Phocas that hatefull and traiterous vsurper rather then Emperour , to decree by constitution , that the title of Vniuersall Bishop , should for euer after belong and be giuen only to the Bishops of Rome : this is a matter vndoubted of by auncient t t Sabel . Aenead . ● . lib. 6. Platin. in Bonifac. 3. Otho . lib. 5. Paulus . de gostis Longobard. Marianus anno . Dom. 608. Duerenus . de sacris Ecclesioe ministris . lib. 1. cap 10 Abbas in Phoca & poene emnis aly Sigebert . Regino Luitpran . Anasta . Baron . annal. ad annum . 606. Historians , and yet perchance , this Boniface did not assume by that title , so much vnto him as these latter Popes doe , ( to wit ) to be immediate pastors of all the whole Church , comprehending all Partriarkes , Bishops , &c , or that , there is no power nor iurisdiction in any Prelate , or Pastor of the Church whatsoeuer ; which is not dependantly from them and of them ; so that they can and may peremptorily call to their court all causes greater or smaller , and according to course of law , or otherwise , finally , and * * Iudicare &c. to iudge and decree whether it be necessary to depose a Prince belongeth to the Pope , of whose iudgement , whether it be right or not , no man may iudge . Bellar. contra . Barck . ca. 12. vnappellably ende , and determine them : and if any either Emperour , Prince , Prelate , or Vniuersity , would offer to appeale from any of their sentences , ( though most exorbitant and tirannicall ) they should thereby deserue to bee cursed with Bell , Booke , and Candle . I cannot thinke that in Bonifaces time the Romane Bishops were growne to that height of Antichristian pride that was left for later times , when the Diuell was to be let loose after the thousand yeeres of his binding . Notwithstanding he challenged by Phocas his constitution to be only called , vniuersall Bishop of the Church , against which title Saint Gregory so vehemently and Christianly exclaimeth in u u Greg lib 4. ep 32. 34. 38. 39. diuers Epistles : testifying and demonstrating most plainly , that that Antichristian title robbeth all Bishops of their honour , and maketh that the Assumer thereof should bee reputed Antichrist . This being so in this Auncient Father , how durst D. Stapleton x x Staple principi . doctr. lib. 6. cap. 7. that renowned Professour of diuinity endeuour to make Saint Gregory speake against himselfe in this very epistle ; and out of him labour to proue the present Romane supremacy , and Monarchy , which that Father so much detested ? Whereas y y Lib. 4. epist. 38. S. Gregory in a learned discourse writing against the Patriarke of Constantinople Iohn , who claimed to bee vniuersall Bishop of the Church , and had procured Maurice the Emperour to write to Saint Gregory for the same purpose : sheweth that Christ is onely head of his Church , and that there is no other head but hee , adding much to that purpose , he adioyneth thus : Certe Potrus Apostolus primum membrum sanctoe , &c. Certainly , Peter the Apostle , the first member of the holy Vniuersall Church , Paul , Andrew , Iohn ; what else are they but heads of particular people ? and yet notwithstanding , they are all members of the Church , vnder one head , and that I may bind vp all within a short compasse of speech , the Saints before the Law , Saints vnder Law , Saints vnder Grace , all these perfiting one body of our Lord , are all placed in the members of the Church , and no one would euer haue himselfe called vniuersall . Thus farre hee , with much more in that Epistle , the which whosoeuer shall reade , if hee respect Saint Gregories authority , confirming his doctrine also out of Scriptures ; it is not possible , hee should beleeue the present Romane Monarchy . How then ( thou wilt demand ) can Doctour Stapleton find any thing in this very Epistle , for the Popes exorbitant supremacy ? he hath found somwhat , yea & in this very sentence by me cyted ; but he hath vsed a certaine figure called of addition , by thrusting into the text , ( as he citeth it ) the word ( Petro ) Peter . And maketh Saint Gregory speake thus . Truly , Peter is the first member of the Vniuersall Church , Paul , Andrew , and Iohn what are they else , but of singular flocks , heads , and yet all vnder one head Peter are members of the Vniuersall Church . Thus hee . Some Dowists and precise Pontificians will perhaps say it is not possible , that learned Stapleton should so corrupt this auncient Father , let such take paines to examine z z Grego . lib 4. epist. 38. Staple . principia doctrina . lib 6. c. 8. and then iudge as they find . I could shew also how he corrupteth by subtracting , but that vpon some other occasion . I must needs confesse , when I reade this egregious corruption in him , that I resolued neuer to trust Pontifician doctour againe without triall , citing any sentence for the Popes monarchie . It is not imaginable , what suppositious books haue bene obtruded vpon the world to support this declining Monarchy ; but ( ruet , ruet ) it will fall , it will fall : and God graunt it may rather be ruinated ( Lino ) as an auncient Sibile prophecyed , that is , with paper ( to wit ) learned books , rather then with fire , sword , famine cold , as the Sibill Delphicke prophecied vnder Romulus raigning and Rome triumphing , and according as Saint Iohn a a Apoc. cap. 18. hath fore-prophecied in his Reuelation .

I cannot now stand prolixly to ouerthrow b b See for this purpose Cusanus conco●d . Cathol. lib. 2. & ca. 20. and Euseb. lib. 5. hist. cap. 25 & 26. especially consider how the Councell of Chalcedon in the 16. action did most resolutely oppose against the Pope , & their decree hath preuailed . this ambitious Monarchy of the Popes by the decrees and constitutions of auncient and later Councels of Nice , of Constantinople , the first and eight of Chalcedon , of Sardica , Carthage , Constance , Basile , and by vniforme consent & practise of the Greeke Church , I will therefore heere onely adioyne somwhat concerning the other branch of this my motiue , to wit , the Popes arrogant , and persumptuous claime c c Bulla . Pij . 5. in Elizabet . Clemen 7. in Henri . 8. Clement . 8. in Henric. 4. Franc. Sixti Quinti . &c. ouer Princes , and kingdomes , wherin he assumeth that honour and power which was neuer giuen him by Christ , the mysterie of which iniquity hath wrought so powerfully in these latter Popes , to fulfill the prediction of d d 2. Thess. 2. Saint Paul , that the Romane Empire according to the exposition of the ancient e e August . 20. de ciuit . 19. Tertul . lib. de resurrect. carnis . Hieron . epist. ad Algasiam . q. 11. & in Danielem . Aeneas S●luius , lib. de ortu Roman . Imperij . Irenae . Theod. Bellarminus lib. 3. de Roma . Pont. Ribera . viegas in Apoc. Chrisost. Amb. Theoph. Primas . in 2. ad Thessal. 2. fathers was not to be taken away vntill a certaine Antichrist should come ( I said a certaine Antichrist , not because , there shall bee onely onely one in number or person ; but to distinguish him from some other kinds of Antichrists described in some places of the Reuelation and other parts of holy Scripture ) but then at his comming the empire must ( De medio fieri ) be done or taken out of the way , but whether it shall be taken out of the waie , by the direct meanes of Antichrist or not , the Scriptures do not expresly affirme it : some of the Fathers , yea the Rhemists , doe incline to thinke so ; and doubtlesse it is most probable that the holy Ghost meant so , because he maketh the standing of the Romane Empire , to be a let , and hindrance against the comming of that man of sin Antichrist which f f 2. Thess. 2. is here prophecied by the Apostle : the which thing if it be true , it cannot possibly be auoided , but that the later Popes be that Antichrist , of which the Apostle heere foretelleth , who mounted not to their perfect height of iniquity vntill the Romane Empire was made out of the way ; which was done by them , as I will anone shewe . For my part I doe very resolutely affirme that whosoeuer shall haue taken the Romane Empire out of the way , and shall haue made himselfe the direct or indirect supreame Monarch of the world , and withall , shall sit in the temple of God , that is , shall challenge onely to sitte without peere , and equall in the vniuersall Church of Christ to Teach all , Gouerne all , Censure all , Command all , and necessarily not to be taught censured or corrected by any whatsoeuer , The Popes extoll themselues , neither the triple crown , nor adoration was first freely giuen but exacted by themselues . that this must needs be the man of sinne , the sonne of perdition , the outlaw or man without law , who extolleth himselfe , aboue all that is called God ( marke extolleth himselfe ) or that is worshipped . Now whereas it is manifest that the Popes by their practise and decrees doe challenge the later , to wit the spirituall Monarchy , and vniuersall supremacy in the chaire of Gods temple ; yet they haue not perhaps professedly by decrees challenged , to be the supreme direct monarchs of the whole World in temporals . I said perhaps , for the decrees g g Alexander the 6. his decree of diuiding the East and West Indies which he pretendeth to doe ex plenitudine potestatis , and gratuito out of the fulnesse of his power & frankly . Bonif. 8. his decree vnam sanctam , and his Epistle to K●ng Philp the faire , a king of France Leo 10. as Petrar●h reporteth him , lib. de rebus me ▪ m●rand●s , gaue the kingdome of Saracens to Sanctius , who required him with the Caliphship of Baldach . of certaine Popes , make mee thinke there wanteth no good will but onely meanes , and poss●ssion ; which their Canonists and Ignatians labour a pace in euery place where they can finde footing , by their preachings , secret conferences , and bookes to procure vnto him . And consider this , what bookes are with more fauour receiued , printed , and published at Rome , then those of this stampe , and kinde ? For this respect , Pesantius , Bozius and such like shal be cherished there Bell●rmine in the time of Sixtus the Monarch of the world ( who had deuoured England in his vai●e Psendopropheticall hope ) Bell●rmine ( I say , ) because hee applauded not the Papall Monarchy of Sixtus but wrote against it , found no fauour but was glad to auoid Rome , for feare of frying but h h B●llar . against Barkley . and his an●wer to a Ve netiā Doctor . saep●ssime ▪ & de Rom Pon. ● . 5. c. 6 now , by end euouring to b●ing the Monarchy of christendome vnder the Popes command , with the distinction of indirect & direct , he hath profited so much that hee hath purchased a Cardinals hat , the next steppe to the Romane Monarchy it selfe , the which if he euer obtaine , doubtlesse he will speake as Sixtus did ; for as his doctrine is much changed from that it was in Sixtus time , so doubtlesse if he proue Pope it will * * Hanores mutant mo●●s . come to greater perfection . i i Baron . in annalibus saepissime ▪ Steuch . lib. de donat. Constant . Bozius , alij . Cardinall Baronius good God , how he trauaileth as though he were wich child , to bring forth this Monarchy throughout his Annals ! and Augustinus Steuch . more earnest then he , ( if it may be ) how carelfully doth he record Diplomes and Charters , by which the Popes challenge the direct and supreame Soueraignties ouer most kingdomes of the West ! as of Spaine , France , England , Ireland , Hungary , Norway , Sicily , and of which not ? but such baubles I passe ouer & the trying of those Charters I put off to those whome it concerneth , I will onely a little examine , how this man of sinne , that sitteth in the Temple of God , is saide to sit in Gods Temple , doubtlesse it cannot otherwise bee well vnderstood , then of some principall part of the externe and visible Church of Christ : there beeing no other temple of God , of which it may with any probability bee expounded . To expound it of the Temple in Hierusalem , were very incongruous , yea impossible ; considering , the same is destroied and that the desolation thereof shall continue til the end as k k Dan. 9. Hieron . ibidem . Daniel the Prophet hath foretold ; yea and Christ himselfe seemeth also to haue l l Math. 24. In the time of Iulian the Apostata when the Iewes attempted to haue reedified their temple in Hierusalem , they were miraculously letted by God , a token that the same shal neuer bee reedified . Baronius his Annals in Iuliano . Theod Socrates . lib. 3. foretold so much : to say , that Antichrist when he commeth , shall reedifie the Temple of Hierusalem in the same place where that of Salomon stood , and it therefore to be called the Temple of God , by the Apostle , is too too improbably and idlely said : with as much congruity , as to say that the turkish moskyes in Constantinople are the Church of God because standing in the same places and within the same materiall walls in which once the True and onely God Iesus Christ was worshipped . The Pontificians would be offended to heare their Church of the blessed Virgin Mary and all the Martyrs in Rome , to be now called the Temple of all false Gods , because it was so once called by the name of Pantheon . Besides ; if wee will beleeue the Rhemists , & * * The substance of Lessius demonstrating book , consisteth in that h● confoundeth diuers predictions concerning the states of diuers enemies of Christ and diuers calamities of the Church to the imagined 3. yeeres and a halfes raigne of one singular man Antichrist . Leonard Lessius in his laborious and demonstratiue booke of Antichrist , we must think that Antichrist when he commeth shall worship no God : a toy : for if so , how then shall he be thought , to build a temple to the true God ? what ? Worship no God , and yet build a Temple to the true God ? a Paradoxe . But most cleare it is and to me it hath beene often confessed by diuers learned Papists that Antichrist is said to sit in the Temple of God because he shall vse a tirannical , proud , vsurped imperious gouernment in the visible Church , excluding the society & paritie of any other in that vsurped office of his , changing that forme of gouernment , which Christ left in his Church , and by tiranny seeking to draw all to himself , m m Annotation . in 2. ad . thes. 2. an . 5 as the Rhemists themselues affirme . But that this Antichrist of which Saint Paul speaketh shall sitte in the visible Church of Christ ( visible I said , for so they are to be expounded ) diuers auncient n n Aug lib. 20. de ciuita . cap. 19. Hieron . ad Algasiam . q. 11. Greg. l. 4. epist. 34. 38. 39 et in 2. ad Thes. cap. 2. apud Paterium clarissime Robertus lincolniens . apud Math. Paris . in Henrico 3. anno . 1162. Coruelius mussorat . habita in con. Trid. dominica 3. aduentus . Athanas . in epist. ad solitar. vitam agentes Hilar. li. cont. Constan . Lucifer . in lib. moriendum pro filio dei . Bernar. ser. in conc . Rem . et serm. 33. in cantica . Hieron . in Dan. 11. Hila. cont. Auxent . This greeke word 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Antichrist , in properlinar gie & signification according to the different vse of the preposition 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 in Greeke , signifieth one , that is , for insteed or against another , all which three significations are vnited in the man of sinne called Antichrist , beeing annointed insteed and against the true annointed Lord Iesus Christ . Fathers eyther expresly affirme , or by most euident consequence , it is deduced out of them . S. Austin , S. Ierome , S. Gregory and others expresly , Cornelius Mus . seemeth to affirme so much , although hee dare not speake it expresly ; Athanasius also agreeingly with Hilary , and Lucifer Calaritane , make therefore Constantius the Arian Emperour Antichrist , because he assumed to himselfe all rule tiranically in the Church , and against Church-men . Saint Bernard not farre from this conceit , where hee chargeth the Church-men for seruing Antichrist . Saint Gregory is most cleare , for otherwise how vnworthy an argument were it in that Father , to call Iohn of Constantinople Antichrist , and the Title of Vniuersall Bishop Antichristian , if Antichrist when hee should come , was not to bee either a Bishop , or not to challenge any such vsurped power , or any such name . Along while King Henry the eight , & Queene Elizabeth both of renowned memory were certaine Antichrists with the Pontificians , in respect they challenged the titles of cheefe Gouernours , in the Church of England , the sense whereof being now sufficiently explaned , and by the same made euident , that they require no more , then what their predecessors had , and vsed , though not with the name of Heads , or cheefe Gouernors : yea made so plaine , that p p Parsons in his Catholike letter against our Kings Apology Iobn Hart also acknowledged the same to Doctor Reinolds Conference . cap. 10. in the end . Parsons himselfe acknowledgeth that as our o o Our King in his Apology . Soueraign doth declare and explane , his Title of headship , and Supremacy , it is sound and in some sort allowable : they haue left that saying : but yet thereby it is cleare , that Antichrist in their owne estimation , when he shall come , shall be a kind of tyrannicall and vsurping Churchman . The prouerbiall prophecy of of Saint Hildegard , spoken of by many , hath the same meaning , vnum vos monco , Cauete Antichristum , &c. One thing I admonish you , beware of Antichrist , you are ill carryed away , with the loue of walls ; naughtily doe you worship the Church as if it were within couers and edifices : badly , vnder these doe you offer the name of peace ; what ? can it be doubted , that Antichrist shall sit in these ? Mountaines , Woods , Lakes , Prisons , Whirlepooles shall bee more secure to me , for Prophets either staying in these , or thrown into these , haue prophecied , with the spirit of God , thus she . who hath not heard of the Prophecy of Ioakim Abbot ? which ought to bee of credit , with the Pontificians , considering how eager Stapleton q q Stapleton in promptu . is against the very haire , to make him prophecie of the Order of the Ignatians , as of a speciall Order , to be raised vp by God , for defence and propagation of the Romane Church .

But for prophecies , the like might bee produced out of r r Lib. reuelat . 4. Ciril lib. reuelat . related by Aytmger in Method . Briget and Ciril ; and others : these may suffice . But heare a more forcible testimony , out of our English Pontificians the s s Annotat. in 2. ad thessalo. 2. annot. 5. Rhemists themselues , who graunt that both Saint Austin and Saint Hierome doe interpret the sitting of Antichrist in the Temple of God , for his sitting in Christs Church , but not ( say they ) as though hee should be cheefe member of the Church of Christ , or a speciall part of his mysticall body ; if they meane that in truth and verity Antichrist should not so be ; they neuer wrote truer Doctrine : but if they meane that in the sense of the Fathers , he should not as a pretended ruler , and cheefe of the Church , or as a pretended mysticall head of his body , sit in the same , it is most vaine , and against the very haire , for what ? doe they or can they else vnderstand , by sitting in the Church ; but to rule and gouerne in the Church ? and therefore he alone is said to sitte in the Temple ; because he alone challengeth independently , monarchically , and Soueraignely , ( according to the doctrin of Bellarmine , t t Bellar. lib. 1. de conci . cap. 17. Baron . in Annal. sepissime Allen . his defence of english Catholicks cap. 5. Baron Sanders , Allen , and all other , who make the Church-Gouernment a Monarchy ) to Gouerne the whole Temple . All other Bishops and prelates whatsoeuer being but his substitutes , ( according u u Bellar. lib. 1. de Romano pontific . cap. 9. paragr. proinde Turrecremat . in sama lib. 3. cap. 44. to Bellarmines Doctrine ) as Viceroyes are substitutes vnder absolute Monarchs . Yea these Rhemists , forgetfull of what they said some few lines before , ( by force of truth constrained ) thus they adde : that Antichrist , if hee euer were of , or in the Church , hee should bee an Apostata , and a runnagate out of the Church , and shall vsurpe vppon it by tyranny , and by challenging worship , religion , and gouernement thereof , so that himselfe shall bee adored in all Churches of the World ; which he list to leaue standing for his honour , and this is to sit in the Temple , or * * Obserue Christian reader these gramarians they would make the preposition in , with an ablatiue case to stand for against . against the Temple of God , as some ( what some are these ? ) interpret : if any Pope , did euer this , or shall doe , then let the aduersaries call him Antichrist . Thus they ; Obserue Christian Reader by their owne confession ; they acknowledge , that the Bishop of Rome may be iustly called Antichrist , if these things can be proued of him : These Doctours neuer wrote truer line . That hee is adored in all the Churches and congregations which he would haue to stand , or hath reared vpon the ruines of such Churches , as hee hath destroyed , who can deny it ? it is as manifest as the sunne : he is not named in the Masse or Letanies but with reuerence , and as for the outward externall adoration , and worship , which is giuen him , wheresoeuer hee personally sitteth , it doth not onely surpasse all adoration and Honour giuen to any earthly Prince or Potentate ; but it farre passeth that which is giuen to their Sacrament it selfe ( which to them is not onely called as God , or worshipped as a God , but is beleeued to be very Christ himselfe , yea and that the most blessed Trinity is to be worshipped as specially present in that Sacrament ) for to this Sacrament , and God in it , one adoration , and genuflexion will serue , when you come to pray , but come to sue or supplicate to him , that sitteth in the Temple , one wil not serue , but you must haue two or three adorations , and genuflexions , and as many at your departing whether you obteine your suite or not : and almost prostrate also , you must kisse his feete , before you depart , if you may be admitted to that Fauour . ( For I assure you in Rome it is esteemed a fauour , to kisse the Popes foote greater , then in Aethiopia to see the great Presbyters great toe ) for which Purpose , he hath caused the signe of our redemption to be drawne vpon his slippers , where doubtlesse sometimes it hath homely droppes fall vpon it , but it little mattereth for Christians mouthes , saue the Popes groomes of their labour , which adoration & sweete licking if you please , to beleeue the Cretian x x Eudaemon paralell . cap. 8. pag. 403. Ignatian Eudaemon , was prophecied by King Dauid , Pii , Principes &c. Let Godly Princes knowing what they owe to God in his Members and in his Ministers adore them with demisse countenance , and lick the dust of their feet : thus that lying parazite ; pardon me Christian reader , for calling him so , y y He that shall reade his calumnious booke written against the temperate and iudlcious book of the L. Bishop of Elye will easily perceiue how desperate that cause of the Pope is which hath such desperate Raylers set a worke to maintaine it . what haue the Ignatians no better Eudaemon then this Cacodaemon ? Pardon me courteous Reader the foule mourhed Daemon who in euery page almost giueth either the lye or exprobrateth aua●ice to that worthy & learned Prelate deserueth no lesse . he is doubtlesse the most impudent lyer , and most shamelesse calumniator and vainest parazite that euer put pen to paper , and for his comfort some may tell him , hee is so esteemed by almost all indifferent and iudicious Pontifician Priests within this Kingdome . To go on , let vs consider the adorations , and acclamations , which are giuen him being mounted vpon mens shoulders , with a triple crowne vpon his head , which he weareth as some affirme to signifie his absolute Soueraignty , in all matters , temporall and Spirituall ; others to represent that hee is vpon Earth insteede and Vicary of the most infinite Maiesty of the Father Son and holy Ghost : ( but alasse heere is a difference , they three haue but one crowne , the Pope hath three , but that is answered thus : as there , is a vnity in Trinity , so heer is a vnity of a crowne in a Trinity of Crowns ) others say , it representeth the three Crowns which the now pretended Romane Emperour , receaueth at three speciall cities of the Empire ; one of Iron in Apuisgrane , one of Siluer at Milane , another of Gold at Rome : if so , may I not , iustly call it an image of the last beast ? an Image , because it representeth what he aymeth at , and hath not yet fully gotten in his possession ; an image , because it representeth what the glory of the Romane Empire was , as beeing the last Empire , and most glorious , concluding as it were the three former of the Assirians , Persians , Grecians in one . I said of the beast , because as the other auncient Monarchyes of the Assirians , Persians , Grecians , were z z Dan. cap. 7. & 8. described by the holy Prophets in the formes of beasts ( not in respect of their temporall Soueraignety and power , which was sacred and holy ) but for that they should set vp Idolatry and should wickedly or impurely gouerne their Monarchies ; so also was the Romane Empire for the same respect described by the fourth beast , as in like sort vnder diuers formes of beasts shee is described in the reuclation of S. Iohn : and if the Roman bishop , may be caled an Image of the beast . I leaue the reader to make the consequences out of many places of the Reuelation of S. Iohn , One thing I note how , that in the dredfull a a Apocalip . 13. persecutions , & afflictions of Christs Church , none shall bee permitted either to buy , or to sell , who haue not either the image or Character or the number of the name of the beast , ( what is the Image ? but the Popes supreme Romane monarchy ? what the Character but the oath or promise of obedience to him ? what the number of his name , but * * 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 in Latine & linglish signifieth Roman , & hath the number 666. So the learned affirme also that the worde in Hebrew signifying Roman hath the same number . Romane ? which is now the only mark of the saithfull among the Pontificians more esteemed then Christian ) and it is so prouided , by the most vigilant industry of the Bishop of Rome ; whersoeuer he ruleth , what by his excomunications , interdicts suspensions &c. That no man can either buy or sell , or haue temporal or spiritual commerce , who adoreth not the image , or hath not the character , or the number of the name of the beast .

But to returne to the Pope , mounted vpon mens shoulders with a triple crowne vpon his head , and with those acclamations from all adoring him vpon their knees ( liue holy Father , liue holy Father ) expecting also remissions and indulgences of their sinnes in Purgatorie for the same meeting , and honorable attending vpon him : can any man say , be is not adored ? yea he is adored sitting , yea and sitting in the temple , yea the temple of God : if Saint Peters Church in Rome be Gods , or if the Romane Sea and Church be Gods . Yea , and if Saint Markes Church in Venice be Gods ; he was adored there , when he sitting , the famous Fredericke , and one of the most renowned Emperors came prostrate vnto him , kissed his foot ; which submissiue action when he was doing , ambitious Alexander , not the great , but the third , set his foote vpon his necke in a most contemptuous manner : this Historie although both Baronius , Bellarmine , and Parsons , for very shame would denie it , yet it is most certaine : for besides , approued d d Nauclerus generat . 40. anno . 1177. Iustinia . lib. 2. rerum venet . Massonius in Alexandro . 3. Hieron . Bardus . la lib. de hac historia edito . where he citeth many Pontisician historians for the same . Historians which mention it , the same is also painted in tho Popes pullace at Rome , in the very next roome to the old chappell , it is also , to be seene painted in Venice in one of their Councell roomes , and if any of them be now lately defaced , they haue but the fortunes of Papisse Ioanes pictures , wher of one was remoued lately out of the Church of Sienna , by Clement the eight his commaundement ; as c c Baron . epist , ad Florimond apud eundem . Baronius ioyfully writeth to Florimond , the other by Pius the fifth in Rome , and cast into Tiber to remoue the memory of the feminine Pope : although some shamefully doe affirme that Sixtus the fifth remoued it , because it was a let to his building . But to proceed , as he was adored in Gods Church in Venice , so wheresoruer he sitteth he is adored by all , either suppliants to him or his attendants . Furthermore , out of their f f Lib. 1. ceremonial . ceremoniall booke heare a little more , for his adoration , whether you be Princes or people , that you may know how to behaue your selues , when you shall meete the Pope : Soueraigne Kings , and absolute Princes themselues , if they chance to be with the Pope , must haue their seats so placed , that they may sit , not equally by the Popes side , but as it were towards his feete : he must not rise vp to Princes when they come to him , to the Emperor onely , after reuerence ( if so much ) done vnto him , he must rise a little to honour thereby the Emperour , and must also giue him his hand to kisse , and further , if he be to be carried vpon mens shoulders , if any Princes be present , they must make offer , and a seeming to beare him vpon their shoulders . O yee heauens be desolated , what ? is not this man adored sitting , and sitting in the temple ? The Laterane g g Sess. 3. & 10. Councell vnder Leo , saith , that the Pope is to be adored of all people , because he is most like God , called therefore by h h Prefat. ad Gregor. 13. in princip. doctrinal . Stapleton , ( supremum in terris numen ) the supreame Godhead , or diuinitie vpon earth : and by a certaine Neapolitane in his Theses , ( vice-deus ) a Vice-God , and his power called the Pontifician omnipotency , and by the i i Extrauagant . Ioh. 22. cum inter . See lib. ceremoni . Sect. 7. lib. 1. August . Steuchus-sepissime . de donat. constantini . Our most holy Lord , our most blessed Father , his holinesse . See the Canon of Pope Nicholas . cap. omnes dist. 22. glosse vpon the extrauagant ( Dominus Deus noster ) our Lord God the Pope : which glosse Parsons did ignorantly often denie to be found vpon the extrauagants . Histories are full fraught with such relations of adorations , and most adulatorious Epithites giuen to his Holinesse , the proper name and calling now of the Pope , amongst his adorers and followers : and doe you think the Pope knoweth not , or affecteth not this his greatnes : obserue his pride ( excuse me Pontifician reader ) when he saith not priuate Masse himselfe , but is in his publike Chappel , * * When I saw these things , I was astonished , especially to obserue , the oscitancie of the purpured Fathers at that time , and their talking one with another , and you shall scarce euer see one Cardinall amongst them who heareth Masse deuoutly much like the Nuncio at Brussels , although an Archbishop he must not kneele when he receiueth vpon any solemne feast the Sacrament his very God , he commeth from his Chaire of State downe to the Altar , and standeth close cheeke by cheeke to the Priest that celebrateth , ( who also must then reuerence him ) and when he receiueth of the Chalice , he must forsooth standing , haue a quill of siluer , and drinke as much as pleaseth him , out of the consecrated Chalice . O most foolish and apish foppery , what ? must Popes needs shew their maiesties , in that place of the dreadfull misteries ? Not long since , when our Soueraigne came to the Crowne of England , k k Relation of a reuerend Priest then in Rome . there was a deliberation had in Rome amongst the Cardinals , whether it were not meete to salute and congratulate his Maiestie with some humane and kind letters : it was resolued vpon , both by Pope , and most Cardinals , that it did not become * * Such was the spirit of the Roman Cleargie in S. Bernards time against which he most vehemently declaimeth . lib. 4. c. 2. de consid . the Maiestie and greatnesse of the court of Rome , ( for in the name of court the Romanes take more delight then in the name of Church , and in Rome it selfe few call it the Church , but the court of Rome and the Popes Pallacc , &c. ) to condescend so farre as to write first to his Maiestie . O inexplicable pride ! tell me Oye Romane Bishops , whose Vicars doe you challenge to be ? not his , who suffered death , and all ignominie to saue soules ? tell me , by what meanes haue you got your supremacies & dominions ? not from Christian Kings , the most fruitfull sheepe of the Church ? what ? you care not belike for the sheepe hauing got the fleece ? tel me , did not your selues often pretend , vainely to haue had conceits and hopefull expectations of his comming to your Church , and doubtlesse most hopefull your expectations might haue beene , and most effectuall for the reformation of the Church , if you would haue had accepted , or woul yet accept of his most royall offer to haue had a free generall and vniuersall Councell , but God permitted it not , the sins of Rome and our sins crie vengeance . The abominations within the walles of your Temples , and the impurities within the walles of your Pallaces crie for the iust iudgement of God vpon your * * Ezech. 8. backes set against the Temple , and doubtlesse although Rome haue beene as a l l Ieremie . 22. ring vpon the finger of God , yet for her impurities , idolatries , and abominations , she will be cast off as Iechonias was . Read 2. 3. 6. 7. 10. 22. 23. 44. of Ieremie , and then tell me , whether God will be so infallibly tyed to any Church , though of his owne appointing and establishing , so that if the same fall to wickednesse , and impietie , that he will not forsake the same , and cast her off . m m Ierem. 7. 11. Read also the Epistle to the Romanes . These things considered , will the Rhemists denie , but that the Popes are adored in the Church ? which is one of their owne markes of the man of sinne : neither can they denie , but that he hath vniuersall and immediate gouernment , in & ouer the whole Church , for so to affirme and beleeue , is the very essence , and soule of their profession , but by this onely they will excuse it and say , he hath it not tyrannically , and that he is not an Apostata , nor a Renegate , out of the Church . Truly , if they should confesse so much , they might be well bought for fooles : and for them to say he is no Apostata , nor Renegate out of their Church it is a toy or a paradoxe , for he is their very Church and life thereof , therefore to say he should be an Apostata or a Renegate out of the Church were all one with this , to affirme that he is an Apostata from himselfe , but I must tell them that it is enough to make him a certaine Antichrist , the man of sinne , euen in their owne iudgements , to shew that he hath subuerted the gouernment instituted by Christ , applying by singular tiranny , and vsurpation all to himselfe ; and I would in good earnest demaund of any friend of the Rhemists , what excellent power or iurisdiction is there , or can be in the church which the Pope hath not applied to himselfe ? and so vniuersally , that whosoeuer in the Church hath any power or iurisdiction ( both in the Popes , and in the Ignatians beleefe , and the purpled Fathers beleefe also , as n n Papa , &c. the Pope and the purpured Fathers Iudge the world . ●oquae . in respons ▪ ad praemon . Regis . Coquaeus calleth them ) it all commeth from the Pope , and is so dependent from him , that at his pleasure without cause , validly and effectually , ( although as some of them say not without sinne ) he may take it from them : but at this present sufficiently of this .

I will heere adde somewhat how the Popes by taking away wholy , or else helping to take away the Romane Empire , doe shew themselues to be the men of sinne , and children of perdition , which were to come , at the taking away , and destruction of the said Empire according to the prediction of o o 2. Thess 2. Saint Paul . To begin , that of the Apostle , ( onely that which now holdeth hold , vntill it be taken out of the way ) the p p Annotation● vpon the second to the Thessal. 2. cap. Rhemists themselues , admit that some ancient Fathers expound of the Romane Empire ( they might haue said , most of the q q August . 20 de ciuitate cap. 9. Hieron epist. ad Algas . q. 11. in Dan. & ad Geronti ▪ de monogamia . Tertul. de resurrectione carnis . Ciril . Hieros . catech. 15 Chrysost. Amoro . Theoph. Primas . in 2. ad Thess. Bellar. lib. 3. de Pont. cap. 13. ancient Fathers , and haue called it the true exposition also ) during the continuance of which in full state , God shall not permit Antichrist to come . Obserue Christian reader , how with their owne weapons they pierce their owne sides . God shall not permit Antichrst to come , so long as the Romane Empire , or Emperour standeth in his full state , thus they most truly , but to their own confusion : for in good earnest I demaund of any Rhemist , or of any Dowist in their behalfes , whether the Romane Emperour , or Empire is now , or hath beene a long time in former state or not ? and if it be not , as most manifestly it is not ( the named Emperour , being now onely Soueraigne ouer Bohemia , and certaine small states and prouinces in Germany ) then I demand again , who hath remoued him ? doubtlesse Antichrist the man of sin , or the man of sinnes great precursor , and the outlawes forerunner . Answer me in good earnest , is not soueraigntie , and an vnappellable supremacie in temporals , so essentiall , intrinsecall , and substantiall to Imperiall state and dignitie , that the same being taken away , imperiall state and dignitie . is also taken away , who can denie it ? agreeingly , who , that hath read any thing can denie , but the Romane Bishops haue taken this supremucie , and soueraigntie from the Romane Emperours ? what doe not the Romane Emperours homage to the Popes at their Inaugurations ? are they not then made by their oathes of fealty and liege seruice , homines Papae , the Popes men , as they are called ? do they not at their inaugurations , r r Radeuike de gestis Frederi . renounce the royalties of Rome , and resigne them to the image of the beast , and promise neither to come to Rome , nor stay in Rome , without the Popes free allowance ? Read the ceremoniall Booke in their inaugurations , and you will finde it so . Trust not the Dowists , some of them ( perhaps out of ignorance ) will denie it : they that doubt of this truth , of which all histories make menttion , and the very obseruing of Romes gouernment will shew it ( where the Emperout hath as much soueraigntie , and as many royalties and imperialties as the great Turke , or the French King hath ) let them read s s Clement . 5. in cap de iureiyrando . Clement Popes decree , and t t Gratian. dist. 63. in his two papall Canons for this purpose concerning Emperours fealties to Popes , and so expounded by their glosers . Gratian , but for all others , most clearely their late zealous and religious historian , u u Onuphrius in vita Grego . 7. Auentihe . lib. 5. Annal. Boior . Hildebrandus , &c. subuerted the Ecclesiasticall state , & disturbed the kingdome of the Christian Empire as a whole Sinode of Bishops affirmed . apud Abbat. . Vrsperg . ad annum. 1080. Onuphrius writing and pronouncing thus . Gregorij 7. decreto &c. by the decree of Gregory the 7 , not onely the Emperour Henry the 4. but all the Latine and westerne Kings , to haue beene attempted , and violated , and after them also the Bishops , and the whole Cleargie of France , of Italy , and Germanie ; the Maiestie also and dignitie of the Romane Empire , by the same ouerturned and euerted , and that ( which was farre worse , such foundations were laid ; by which , all the power of the said Empire was weakened and beaten downe : thus he . Hearken Christian reader to a truth manifest in it self , & ingenuously acknowledged by Onuphrius here , the maiesty and dignitie of the Romane Empire euerted , by whom ? by decree of Gregory the seuenth . Heare the euersion of all the Bishops of France Italy , and Germanie ? by whom ? by Gregory the seuenths decree : heare such foundations laid , by which all power of the Romane Empire was beaten downe ; by what means ? by the decree of Gregory the seuenth : what ? was hee a Pope ? yea a Pope who came presently after the thousand years when the x x Apoc. 20. deuil was to be let loose . This man therefore did take the Romane Emperours dignitie out of the way he did withall many prodigious wonders , and lying miracles as the Pontificians affirme of him , thereby making him a Saint : forgetting that according to Saint y y 2. Thess. 2. Pauls reuelation , the destroyer of the Empire , should in himselfe , and by his ministers worke many prodigies and wonders : for the Apostle writeth thus of him , that his comming should be in all power , and in all lying signes and wonders ( note the words , marke the mysteries ) to the seduction of those who had not receiued the charity of truth , his miracles and prodigies shall be * * See Saint Grego . in 2. ad Thess. 2 apud Paterus , where you shall finde that Father discoursing that the miracles of the true Church in respect of those of the man of sinne , and his seruants should be very few , for then the grace of doing miracles shold be taken from the Church . many mightie and great , to the seduction of the greatest part of the world , ( for the greatest part receiue not the charitie of truth ) yet lying , because appearing as true miracles : but are not : lying also , because wrought for the supporting of errours and lies ; lying , because wrought by the power of Satan parent of lies . Truly , the holy Ghost ( see the concordancie of Scriptures ) most liuely describeth these manner of men in the reuelation vnder the horsemen that sate vpon the red , black and pale horses , to whom power was giuen to take peace from the earth : and by their hypocriticall lyes to deceiue the world : for since and when these Popes attempted the taking of the Romane Empire out of the way , together with their prodigious lies , and fabulous legends , they haue filled the whole world , with such rebellions , ciuill commotions , most dreadfull warres , and horrible impurities , suppositions , hipocrisies , that no man ( whose eyes are not wilfully shut ) can be ignorant , but that they were * * I doubt not to interprete thus , that as by the white horse Apoc. 6. Christ and all holy Church-Gouernours were signified , so also by the red , pale , and blacke horses , other wicked gouernours in the v●sible state of the Church were designed . ibidem . the red , blacke , and pale horsemen , who were to take peace from the earth ; and to set Christians together by the eares ; vnder colour of preaching the Gospell of Christ : but in truth to preach the Papall Gospell of temporall Monarchy and idolatrie . But such as haue the charitie of truth ( that is , of Iesus Christ ᶻ ) who is the onely way to life and truth ) and doe wholy confide in his mercies , and rest vpon the redemption and iustification in him , walking in good works ; in which he hath ordained , commanded , and appointed them to walke in , shall not be seduced by these men ; but will rather suffer many deaths for the testimony of Iesus , as ᵃ S. Iohn in his Reuelations hath foreprophecied of the last * * It is most euident that such as of later times haue beene put to death by the Pope and his , for that they would rest only for their saluation vpon the merits of Iesus , & would not adore the Roman Images & Sacramental God haue bene put to death for the testimony of Iesus , as of late ●● very credibly reported o● a worthy Christian & English man M. Mold whom the Pope hath caused to be put to death for the testimony of Iesus . Martyrs of the Church .

But a little more of the taking away of the Romane Empire by the Popes : for I demaund , how can the present pretended Romane Emperor , be stiled by the title , Romanus Augustus , Imperator Augustus , and Emperour of Rome ? who hath nothing at all to doe in Rome , not so much in sooth as the Ottamans of the East , who haue gotten the Empire of the East , and sit in the throne of Constantine , who was sometimes the Emperour Augustus of Rome : And doubtlesse , if the Alman Emperour , or King of Boheme , ought to haue Soueraignty and imperialty in Rome , the Popes who keepe them from enioying of their rights , must needs be reputed tirants and vsurpers . Time was , when b b Dist. 10. cap. de capitibus . Leo the fourth Pope , acknowledged himselfe subiect to Lotharius Emperour ( long after the time of Gregory the first , ( who was also a faithfull subiect to Maurice not the best Emperour ) and himselfe subiect to his lawes ; and this subiection of Popes to the Romane Emperours continued a long while after Charles the Greats daies , c c Sigon . deregno Italiae . lib. 4. Sigonius a Pontifician historian reporteth truly , that although Charles gaue the possession of Rome it selfe , and large territories thereabouts , to the Bishops of Rome , with the profits belonging to the same , notwithstanding he kept the soueraigntie to himselfe and his successors the Romane Emperours : but the Popes not content with the profits onely of such Seignories , by little and little haue enc●oached vpon their Seigniours , and what by their threatning letters , and excommunications , they , though at first were only Tenants haue driuen their Leige Lords from their rights . And it is worth obseruing , how the quarrell beganne betwixt Frederike the Emperour , and Adrian Pope , d d The grieuous offences of Frederike the Emperour against the Pope , and the beginning of the holy quarrel of the Pope against the Emperour . Read the Epistles of Frederike the Emperour , and Adrian Pope to each other . for sooth Adrian taketh exception against the Emperour , for that in his letters to his sanctitie , he nameth himselfe first : againe , because the Emperour required that such Bishops as had any estates or Seignories of the Empire , should therefore sweare fealtie to him : for the signories the Pope agreed the Bishops should take , but fealty they should not promise ) thirdly because the Emperour would not permit the Popes Legates freely to range vp & downe the Empire , to the spoiling of the Clergy , and the great scandal , generally of al the Churches of the same . Vpon these occasions the quarrell began ; and good God , with what detestable , and dreadfull commotions was the whole Christian world ouerwhelmed , when Frederike came into Italy to challenge his Soueraignty ouer Rome , and other Cities of that countrey , who had rebelled against him ? Some acknowledging the Popes for their Lords ; others breathing after liberty ; some neutrals ; others adhering to their true Lord and Prince : by which occasion , the dreadful factions of Guelphes and Gibellines arose ; Guelphes Platin. in Bonif. 9. for the Popes , Gibellines for the Emperor : names fatall , to the Countrey of Italy , threatning the dreadfull & vtter ruine thereof . But obserue , Courteous Reader , how iustly in the iudgement of God , the Roman Emperors were serued . First , Charles Martell , then Pipine : after , Charles the great , concurring to the rooting out of the Longobards from Italy : ( which Charles fully accomplished ) whereas they should either haue compounded with the Emperour of the East , & haue restored to him those dominions which they took from the Longabards : ( to him I say , to whom in right they belonged ) contrariwise reseruing the regalty and soueraignty to themselues , they bestowed the possessions and profits vpon the Bishops of Rome , who kept them a while as good Tenants , but in e e Sigoniu● l●b. 12 〈◊〉〈◊〉 . de 〈◊〉 Frederic● Primi lib. 1. epst . Fre●er & Adriani Pap. Adrians time they changing tenor , would hold them as Lords : whereupon that Pope sent word expresly to Frederike the Emperor , that he shold not after that time send any more messengers to Rome , without his consent : considering ( said the Pope ) that al the regalities and Magistracies in the City of Rome are S. Peters : so you see , by the profession , & a whole consent of the Cardinals , and the Pope , the Romane Empire beginning to be done out of the way . Oh how true is that of f Hieron . in 2. Daniel . Saint Hierome vpon Daniel ? as nothing was stronger , then the Roman Empire in the beginning , so nothing shall be weaker then it to wards the end thereof .

It is here worthy obseruing , to consider the time when the Romane Bishops , more apparently began to vsurpe ouer , and powerfully to suppresse the Romane Emperour , to wit about the time , when the Diuell was to be let g g Apocal. 20. loose , which was bound for a thousand yeeres : for cleare it is , in all ancient records , and h h S●g●n . l●b. 7. de regno Italiae . See dist 10. can . de Capitibus . Sigonius hath it expresly , that the Popes had not the Soueraignty of Rome , till some time after the 973. yeere of Christ , for of that yeere and time thus he writeth . Illo tempore , Pontifex Romam , Rauennam &c. At that time , the Pope held Rome , Rauenna , and other dominions , by authority rather then Empire , or command ; for that the Cities , did acknowledge , the Pope as Prince of the comon wealth , but the King as their Soueraigne Lord , to whom they paid tributes , & yeelded their seruice . Thus he , in that yeere : but not long after the case was altered , and the Emperours stripped of their Soueraignty , * * This was fully compleated in Gregorie the 7. his time . since which time , it were a meer mockery , and Chymera , to call him Romane Emperour , who hath neither Soueraignty ouer Rome , nor any tributes , or seruices paid him and done him by any Romanes , or any acknowledgement of fealtie from the Pope , the Absolute Prince of the Romane state . and if Popes , when they tooke the Roman soueraignty out of the way , had also taken the names of Roman Emperors vpon them , the same their fact might haue beene interpreted , a change only of the state of the Empire , from one linage , or stocke to another , not the subuersion thereof : but it was Gods blessed will and holy pleasure , hee should compleatly at last destroy , the Emperours dignity and regality , ouer Rome , & not assume the name of Romane Emperours , that so the man of sinne , might bee reuealed , ( reuealed saith the Apostle , for his presence in the world , and the misticall working was long before hee was reuealed . ) And so by those , who were indued with the i i 2 Thess . ● . Charity of truth might happily be auoided . And I doubt not , but that since his regall dignity , hee hath stuck faster to his triple crowne he hath taken , then to his pastorall staffe : a Crowne he hath taken ( taken I say ) for it was neuer giuen him : as for a pastorall and Episcopall staffe , he hath none ( pretending by a fabulou● tale , that Saint Peter sent it into Germany ) and this not vnmeetly ; for what should he do with a spirituall shepheards staffe , who hath shaken off all shepheardly care , and hath plunged himselfe into all worldly solicitudes and cares for the enlarging of his Empire ? This being so , and seeing it is euident , that the Romane Empire is taken out of the way , and onely a shadow or image therof remaining in the Pope : I will aske of the Rhemists , or Dowists for them , whether that Antichrist the man of sin be as yet come or not ? if he bee come , then I desire them to point me out some illustrious person , some Arrogant Bishoppe , who sitting in the Church challengeth all rule , and Empire to himselfe , to iudge all , to bee iudged by none : who challengeth to bee honoured and worshipped as an earthly God , extolling himselfe aboue all things , that are called God , ( marke what the k k 2. ad Thes. 2. Apostle saith , which is called God , not thus , which is God ) again , shewing himself , as if he were a God , but not the true and onely God : for it is a meere imagination , that the Antichrist here described , shal make himselfe to be the very true God indeed : for he shall only by his tyrannicall , outlawish & Godlike behauiour , in vsurping , in commanding , doing & vndoing , in dispensing , & binding , against al lawes diuine and humane , heare himselfe , as if he were a God . Reade to this purpose l l Greg. in 2. ad Thes. 2. apud Paterium Baron . ad anno . 992. Saint Gregory , and withall , the resolute verdict of Arnulphus , a French Prelate , cited by Barontus in his Annals .

But , if the expositions of some learned Pontificians bee true , that Antiochus Epiphanes , ( who adored the God Ma●zim , and despised the Gods of his Fathers ) Antichrist was prefigured ; then doubtlesse he shall worship some God . And if the exposition of some other Pontificians take place that m m Dan. 11. Daniel in that Chapter prophecied of Antichrist himselfe , and that hee should worship the God Maozim , who will gainsay it , and affirme that Antichrist shall worshipe no God ? but here I desire the Reader , by the way to remember that of the word Maozim there is a treble interpretatio : by some it is interpreted ( summi roboris or fortitudinis ) of greatest strength or fortitude : so that the God Maozim is the God of greatest power . I finde also that Maozim is interpreted ( inhabitatio tabernaculi ) in-dwelling of a Tabernacle ( so the interpreter of the Hebrew wordes in the old Bibles of Saint Hieromes edition ) it is interpreted also ( turris fortitudinis ) a tower of fortitude or strength &c. by all which interpretations , fitly agreeing to the nature of the word I leaue it to the Christian Reader , to iudge whether the God of the Tabernalces or Sacramentall towers , amongst the pontificians bee the God Maozam , God of Fortitude of which the Prophet foretold , that Antichrist should worship . One thinge I meruaile at , why the interpreter of the Hebrew wordes , in the last editions of the bibles , interpret not this word ( Maozim ) which is so greatly to the purpose for one side or other : as for my parte , I will absolutely iudge nothinge of these interpretations : Iesus Chrisi vouchsafe to open our eyes that we may both , see his truth and imbrace it , and beware that wee worshippe not falselie and idolatrouslie any false God in Turrets or Tabernacles .

The Romane Empire , thus dissipated and ouerthrowne and dissolued into diuers Kingdomes ; accordinge as it was prophecied by n n Daniel 2. Daniel . The Popes still by their vndermining indirect power , and by the earnest defenders of the same the Ignatians and other fauourites doe strongly endeauor to bringe all Kingdomes of the world vnder their command ; wherin hee vseth the spirituall power , as hee would seeme , of the lambe , pretending to proceed onely against Kings and Kingdoms in holy Churches necessity , and for the temporall quietnesse , and necessary safety of common weales , but not , for that he aymeth at any profit therby , but onely to reduce them to holy Churches obedience ; Wherein , for my part , I giue no more credit , vnto such a saying , then I did to the great Admiral of Spaine some 16. yeares agoe , who ( in my hearing ) affirmed , that his * * Philip the 2. King of Spain . Master the King of Spaine , sent not the great Armado in 88. so much to make a conquest of England , as to conuert it to the Church , and to make it a friend ; for my Master the King , ( said he ) hath already , so many Kingdomes , that hee is scarce able to gouern them with peace and content ; and surely , the proceedings of Pandulph Legat , with King Iohn do liuely demonstrate , what the Popes ayme at , when they presume to correct Princes , and dispose of Kingdomes , our Historians will tell vs , that it was not inough to haue the kingdome to be ( idlye ) made feudatary by that King to the Pope but also there must be yeerely summes , sent vp to Rome in token of this subiection . Doubtlesse , p p Platina in vita Paschalis . 2. Paschal the second ; was well acquainted , what Popes aymed at by their direct and indirect powers , when at his installing a mysticall girdle with seuen keyes & seuen seales hanging at it was put about him .

I haue spoken sufficiently against this indirect power in my booke vpon the oath of Allegeance ; which as yet I see no otherwise answered , then , by a libell ; from some of the wise mens punies of Saint Omers , ( as is reported ) who esteeme the same , a sufficient answere to it : doubtlesse ( desperata causa ) theire cause is desperate , beeing growne to libelling . But alasse , that is too too common with them : for what booke almost commeth from them with any name q Iohn 3. or any more insinuation of the Author ; then with N. D. H. I. or some two like letters ? the truth is they are ashamed or afraid of their Gospell , and therefore as children of darknesse they deale so couertly , and will not come to the light because they feare reproouing , yet before I leaue this matter , I will set downe , a sentence or two , out of two of the Pontificians bookes , by the which the Curteous Reader may gather , to what their indirect power of Popes tendeth . Heare their r r Coquae . pa. 170. Coquaeus , in his most se●itious booke , against his Maiesties Premonition to Christian Princes , thundering rather against our Soueraignes Person ( whom he reputeth a notorious Heretike ) and his Kingdome , rather then against his Doctrine , Si autem crimen haeresees sit notorium et publicum &c. But if the crime of heresie ( saith he ) be notorious or publike , in a Prince ; * * Was not this Catsbyes atheistical position , on which , the powdermine of the Ignatians and the Ignatianed was grounded ? the subiects may lawfullie before any declaratiue sentence of the crime , if they haue strength , withdraw themselues from the obedience of such a Prince : for euident notice of such a fact , is insteed of a sentence . Whereas therefore , the crime of Heresie is notorious in the King of England , so that by no tergiuersation it can be auoided , it is certaine , that neither , for the forme of the Oathe , nor for any respect of the person , to whom the Oath is made , that his subiects are bound therewith . Thus the most seditious Coquaeus : but if I should heereto adioyne , how in his 48. or 49. page , hee in the like case of notorious crime of heresie : approueth the murthering of Princes , ( non expectata sententia Iudicis ) no sentence of any Iudge expected , and endeuoureth also most prophanely to proue the same out of s s Deut. cap. 13. holy Scripture , I should make the moderate Pontificians admire , to thinke what manner of seditious ministers the Pope hath & vseth to set vp his indirect monarchy , but I protest that such doctrine is in him , which I dare not , for my duty , to Prince and Country , once mention , otherwise then by way of detestation : yet this Coquaeus is a great man and a holy confessor in Florence ; and his vnlearned ( though most seditious booke ) must for sooth be both printed and published for the producing ( God auert it ) of new Catsbyes , and Piercies . God inspire into the hearts of the Magistrates of this kingdome that as they be vigilant , so they may euer continue against such bookes ; which tend only to the subuersion of this state , and all other of like condition . Alasse the Ignatians , and Ignatianed , will haue them though vtter ruines of whole families should insue thereupon .

There was one Philopater , Robert Parsons by name , who if in that booke which he so named had loued his Country as wel as the Pope his holy Father ( or else the fathers of his order ) would haue * * Titulo libri . called himselfe by 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ( or such like name a louer of his Country ) not 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 a louer of his Father or Fathers : for Philopater signifieth , so much , but ( pardon the good old man he was no Grecian but only desned a Greeke , and a strange name , as hauing abandoned the natiue affection of his Country , ) This man in his t t Philopater Sect. 2. Philopater , deliuereth not welnye , as strange doctrine as Coquaeus , but in some respect far worse ; because he maketh his Doctrine an article of faith : and by consequence , al the Pontificians of England ; that beleeue him ( ipso facto ) are traitors , and such as beleeue not , heretikes . Hinc etiam infert , vniuersa theologorum &c. Heereupon saith hee , the whole schoole of Diuines and Ecclesiasticall lawyers ( to wit Canonists ) inferre , and it is certaine , and of Faith , any Christian Prince , whatsoeuer , if he shall manifestly decline Posscuine in his biblioth : wold faine cast this booke from Parsons and lay it vpon . D. Stapleton doubtles t is the brood of a paire of Fathers . from the Catholike ( that is in his sense the Romane ) religion , and shall draw and call others from the same , presently thereupon , by the very force of law both diuine and humane ; to loose all power and dignity , and this , before any sentence , of the supreme pastour , and Iudge giuen , or pronounced against him ; and all , subiects , whatsoeuer , to be free from all obligation of oath , which they had made to him of obedience , as to their lawfull Prince , and that they may and ought ( if they haue strength ) to cast out such a manner of man , as an Apostata , and Heretike , and a forsaker of Christ our Lord , and as an Enemy of the Common-wealth , out from all rule of Christian men . Thus farre that Pseudophilopater in his Ignatian saith . What true English heart , is not awaked with such a seditious sound ? and doe you thinke O yee loyall Britaines and faithfull of Iesus : that his brethren the Ignatians , haue not the same Doctrine , they haue it , they haue it , beleeue me , and they teach it also , where they sind ground conuenient and fit for such seditious seede . In Rome it was taught in effect as very probable aboue 16. yeeres since , when I my selfe refused , in open schoole to receiue & write any such doctrine . But I leaue to stirre this filthy sinke any longer . I humbly beseech Iesus Christ to vouchsafe to illustrate the eies of such , who haue often told me , that if they thought , the Ignatians did teach such Doctrine , as I haue heere , expresly and truly deliuered out of Pbilopater , they would little regard them in other things . So it is ( Christian Reader ) that these most egregious Equiuocaters doe not deliuer § § This doctrin is not the milk but the solid meate of the Ignatians easily swallowed by those , as are inclining to the impious doctrine of the damned crew ; of which was Catsby &c. Another Priest was in like sort denyed absolution for the same cause of the Oath by an Ignatianed Priest ; who not withstanding easily absolued and admitted to the dredfull Sacrament one who often fell into the sin of Bestiality : and to deny absolution for allowing or taking the Oath of Allegiance , is the ordinary practise of all Ignatian Priests in this land , & almost of all other ' excepting some few honest loyall & lerned Priests , who are therefore extreamly hated and auoided as Spyes by the Ignatians . this doctrine , but to their Priuates , and old acquaintance ; which maketh many moderate recusants to suspect that they are vniustly charged with such seditious & hereticall doctrine as this : is but such as my selfe who haue conuersed too long with them , know assuredly , that they teach both this doctrine , yea some of them as badde as the very worst of Coquaeus which I onely glanced at aboue in this Motiue . And that they are in this matter egregiously equiuocaters , vnderstand by this , within these 3. yeers & lesse , * A principall Ignatian amongst them denied , me absolution , and to take my confession . ( I protest before the heauens I lye not , neither do Iagrauate against them ) because forsooth I onely held this generall position that the Pope could not cause & authorize subiects to depose their lawfull Princes : and yet this man , who dealt thus with me , and who ( as I know ) taught this doctrine both at his residence , and in other places , that the Pope might depose princes , and depriue them of their kingdomes : yet in some other places and before some persons , would speake very coldly therof , yea and he seemed to deny it in that very house where he so dealt with me , where also hee refused not , to admit a notorious concubiner to both the sacraments .

The fifth Motiue .

THe fifth motiue , is theire most pernicious , impious doctrine concerning the adoration and worshipping of Images with the same worship , and adoration , wherewith the Persons themselues , wherof they are Images are adored , saue only , that the persons are adored and worshipped without any extrinsecall respect , ( and onely for the intrinsecall dignitie which is in them ) but the Images are adored and worshipped for the dignitie and excellency of the persons , which they represent , This doctrine is deliuered , by the English Priests , and Ignatians very * * Bell. l. 2. de imag. 22. fearefully , nicely and mincingly , and therefore I finde that many deuout people of this kingdome , haue not yet perfectly drunke of the impuritie of this cup ; but it is the most expresse , & selfe doctrine taught by the most Pontificians and learnedest Ignatians in their schooles , and bookes ( they are onely wary in respect of scandal , how they preach it in their pulpits ) taught t t 3. q. 25. art . 3. Councell of Trent as it is expounded by Vasq . lib. de adorat . 2. Suares . Tom. 1. disput. 54 Nauar. in manual . cap. 31. Num. 32. yea Vasq . apud Eudaem . in parralel pag. 292. teacheth that a man may worship God with a sincere faith in a stonc , or by a stone . He teacheth also that a man may worship God by the deuils substance ( as he is cited by Eudaemon ) l. 3. numer 31. Caieta . in 3. q. 25. art. 3. Azor institut . lib. 9. cap. 6. Valentia . lib. 2 de idololat. cap. 7. Bananent . Albertus . Richar in . 3. dist. 9. al●i poene omnes . by Thomas Aquinas their Angelicall Doctor : by the very Councell of Trent as Suares and Vasquez expound it , of diuine adoration of Images , and other Ignatian Readers of diuinitie at Rome , as I haue often heard . It is the most expresse doctrine of their famous Casuist Nauarre , and almost all their Summists , of Valentia , wherein he is most vehement , of Vasquez who as Eudaemon citeth him , teacheth that a man may worship God with a sincere faith , ( per lapidem vel in lapide ) by a stone , or in a stone , and if I forget not , he affirmeth that a man may sincerely worship God in and by the Diuels substance . u Bellarmine would seeme to haue an opinion and explication by himselfe , but wherein he would seeme to differ , he affirmeth as badly , if not farre worse , then others doe , he would haue forsooth , the prototipon , or person to be worshiped directly , and ( per se ) for it selfe , or by it selfe : but the Image , ( per accidens ) accidentally and indirectly , as it is considered and vsed as an actuall representation of the Prototipon : by which doctrine hee composeth in truth a certaine Idol of Christs Images , and the Images of Saints with their persons making of them and their Images one obiect of adoration : x x Valentia . lib. 2. de Iodol . cap. 7. Valentia seemeth in this doctrine to be impudent , persons for the good Ignatian will not sticke to affirme , that diuine worship & honour , may and must be giuen directly , & per se to the Images , so it be not giuen to them as to Gods themselues and so ( saith he ) it is not Idolatrie , ( O curuam animam : ) O earthly and crooked soule : It were impertinent to cite . Authors for this purpose , it is generally by them all most expresly affirmed : by famous Cardinall Palliotto ; and Azorius the Ignatian ( my master in Rome ) deliuereth y y Azorius . lib. 9. institut . cap. 6. that it is generally the doctrine of all their doctors , that Images are to be adored and worshipped with the very worship of the Persons which they represent , for the Persons sake . But I here protest before God , that as often as I haue read this doctrine in the Pontifician doctours , yet I neuer receiued it , and euer I haue perswaded my acquaintance neither to beleeue it , nor to practise it ( and therefore as I hope I haue the sooner found mercy : ) but yet I am blame-worthy , that I would so long continue in communion with such impious and most abominable Idolaters , yea , and also sometimes do some externall worship before Images , but my intention was euer caried from the Images to God and his Saints . I call this doctrine of adoration of Images , most impious and abominable , because most expresly , against the sacred z z Deut. 4. Exod. 20. Sapi. 14. ad Rom. 1. Epist. Ioh. 1. cap. 4. Isai , Ierem. Baruch . Psalm. saepissime . word of God , and his second eternall commaundement of the decalogue which they curtalled and mamed , doe deliuer in their Catechismes , because they would not haue ther ignominie discouered : it is also a-against the authoritie of all ancient Fathers whatsoeuer ( and I challenge all the adorers and worshippers of Images , to produce but one authenticall sentence on t of some ancient Doctor of the Church for their adoration and worship . ) They that will vnderstand what the ancient Church did beleeue concerning the adoration of Images , may read Saint a a August . in Psal. 113. epist. 119. & 59 Tertul . lib. de idololatria soepe . Amb deebitu Theodosij in epist. ad Valentinian . 31. non ●ult . se deus in lapidibus coli , God will not be worshipped in stones . Et in epist. D. Pau. ad Eph. And in his comment vpon the Epistle to to the Romans by what reason , or by what authority may the Images of Saints or Angels be adored , when as the Angels and Saints would not suffer themselues to be adored ? Lactant sapissime . Hieron . m 2. Dani Minutius Felix . in Octauio alii omnes . Austen with other Fathers , fully and clearely pronouncing against the adoring of such creatures . The Councel of Frankford consisting of all the Bishops of the West , assembled in the time of Charles the Great , against the Nicene Speudosinode vnder Constantine and Iraenes , where the adoration , and worshipping of Images ( although not so abhominably as is now taught by the Pontificians & Ignatians ) was decreed , vtterly condemned , and detested the adoration of Images . But it is a world to see , how b b Bellar lib. 2 de imag. cap. 14. Bellarmine endeuours to shift of the authoritie of this Councell of Frankford , which sometimes hee would gladly haue ●o be counterfaite , sometimes he endeuoreth to say , that the Fathers at Frankford did not condemne the second Nicence Councell , which commanded the adoration of Images , but another Councel of Constantinople , which consisting of almost al the Bishops of the East , did command the abolishing of all Images , in respect of the horrible abuses committed in the worshipping of them ( the which Councell ought to take place , as being both before , and as frequent an assembly of Easterne Prelates , as that of Nice was ) but it is too too apparant in the Councell of c c Liber Caroli magni prafat . See Roger Houe den continuat . Bedae . anno . 792. & Regino adann . 594. Hin●ma . Archbishop of Rhemes in his Epistle against Hin●mar . of Laoun affirmeth as much . clonas Episc. Aurel●an . lib de cultu Imag. Abbas Vrsper . Also testifieth as much , although the word Constantinople be foisted into his Historic Chron. 793. Frankford , that they condemned that Easterne Councell of Nice in expresse termes , which had commanded the adoration of Images , and therefore the Fathers , with ioynt voyce concurring , pronounced that although sacred Images , were to be kept , yet notwithstanding they would not adore or worship them , least by so doing they should make ᶜ Idols of them . Obserue Christian reader , the cunning impietie of the Pontificians : God hauing proclaimed in the institution of his law by Moses in the second commaundement against the adoration and worshipping of any Images of any thing in heauen aboue , or in the earth beneath , yea and of himselfe , as is there most perspicuously deliuered according to the exposition of the ancient d d Origen . contra Celsum . lib. 4. Damasc . de orthod. fide . lib. 4. cap. 17. Theod. in Deuteron . q. 1 Sinod . Nicen. 2. Act. 3. 4. 5. 6. 7. August . de fide & Simbol . c. 7. Nicet . lib. de imaginibus . Abulensis in 4. Deutron . Lira . Arnobius contra gentes . lib. 8. Omnes antiqui & ex recentioribus quamplu . res . Fathers , and their owne best later doctours they haue to blinde the eyes of the simple , depriued them in their Catechismes , of the second commaundement , yet because they must deliuer a decalogue of Gods commaundements , ten in number , they haue diuided the last ( as hauing most words in it ) into two , in which diuision , although they pretend Saint Austen for them , yet the whole streame of other Fathers ( some doubt is onely made of Dionise of Alexandria ) is against them , therein who all otherwise deliuer and expound the same : I vrge them not so much for their diuision , as for that they being so continually reproued , for this their abuse , yet they will not * * Thou shalt not make to thy selfe any grauen thing , nor the likenesse of any thing that is in heauen aboue , or the earth beneath , thou shalt not bow downe to them , nor worship them , for I thy Lord God am a iealous God , &c. set these words downe in their Catechismes , at least as a part of the first commaundement , that such simple persons as by them are forbidden to read the Scriptures , might at least be instructed , the law of God in their Catechismes : who conceiueth not , what is the cause of this ? truly their horrible and Paganish abuse of making and worshipping Gods pictures , which they would not haue discouered to the simple and ingenuous Papist . But , how doe these prophane Pagane Philosophers , ( Diuines and Christians I dare not herein cal them ) defend themselues from the sinne of Idolatrie ? Iustly as c c Dio. Chrisost. or at . 12. de prima dei cognit . maxi . Tir. serm. 38. Lamprid. in Alexand. see Austen . in Fsal. 113. Dio , Chrisostomus , Maximus , Tyrius , Mercurius , Trismegistus , Lampridius , and other heathenish Philosophers did defend themselues against the ancient Christians , obiecting vnto them idolatrie , in their Image and Idoll-worshipping , ( an Idoll and an Image adored is all one . ) For as they said , summum primum maximum &c. We worship and adore the chiefest , first , greatest God , creator of all things , and conseruer of all things , in and by the Images of gold , siluer , and ebonie : not as though they did beleeue those Images to be God himselfe , but the representations onely of him : euen so , do our Pontificians excuse themselues . The Tridentine Fathers in their f f Catechis . Trident . in expos. primi praecepti . See Ferus in 17 Act. Apost. Caietan . in 3. q. 25. art 3. Catechisme , doe seeme to acknowledge , that the wisest Ethniks did set diuers of their Images to represent the true God , and that the Iewes also did by their golden Calfe , which they worshipped , represent the true God of Israel : which also most clearly agreeth with holy Scripture , where Aaron saith , that the g g Exod. 32. feast which he appointed ( hauing dedicated an Altar for the golden Calfe ) was a feast instituted to Iehona : the same also was done , and professed to be done , by Micheas his mother , h h Iudg. 17. who protested of the siluer , whereof she had made her Idoll , she had sanctified it to Iehonah . And truly it is a matter so cleare in the old Panims that there is scarce any ancient i i Eusebius in l. b. de praeparat . Euang. soepe , Var ro apud August . de ciuit . lib. 7. & Sceuola apud eundem ibidem . lib. 4. Plato in Phoedon . Iudaei . in Egypto apud Ierem. cap. 44. Historian with Eusebius , who deliuereth not their Pontificianlike excuses for their adorations of Images , when the ancient Christians obiected Idolatry to them . So these men , Vasques , Cajetane , Paliot , Nauar , Zuares , Valentia acknowledge , that they giue diuine honour to the Images of Christ , but they commit not idolatrie , forsooth , because they do not giue their worship to Images as to Gods ; or for that they beleeue any diuinitie to be in them : but this their excuse maketh them more inexcusable , as k k Ionas Aurel. lib. de cultu imagin . Ionas , Aurelianensis worthily sheweth , because , not esteeming them as Gods , nor beleeuing any diuinitie to be in them , yet notwithstanding they yeeld vnto them the same worship , as to God himselfe , for Gods sake and respect . ( O ye heauens be astonished ) they bow , they adore prostrate , groueling vpon the ground , to dead Images , senselesse papers , blockes ; they burne incense , lights , and candles to the same ; and yet forsooth they must not be called Idolaters , because they worship God , with the Images , and all the worship they giue to the Images is for his sake . ( O most crooked , metaphisicall conceits , ) Heathenish Philosophie is the parent of most blasphemous idolatrie , which is so generally obserued amongst you that there is no Church , no Chappell , nor priuate Oratorie , where you commit not these idolatrous fornications .

I remember how conformely to this their idolatrous diuinitie , the famous Ignatian l l Valent. lib. 2. de Idolatria . cap. 7. Valentia writeth , whose saying I could neuer read without astonishment : thus it is : Neque absurde profecto putaueres , B. Petrum , &c. Neither shalt thou absurdly thinke , blessed m m 1. Pet. 4. Peter , to haue insinuated some worship of ( simulachrorum ) grauen things , ( to wit , sacred Images ) to be lawfull , when as he would by name dehort the faithfull from the vnlawfull worships ( Idolorum ) of Idols : for what * * See how this doctrine of Valentia agreeth with sacred Scripture . 1. ad Corinth . 12. Act. 7. & 15. 1. Ioh. 5 where the Latine word fimulachrum is vsed for Images worshipped , that is , for Idols . needed he , so determinately to note vnlawfull worshippes ( simulachrorum ) of grauen things , Images , or Idols ; if he had altogether iudged , no worships ( fimulachrorum ) of Images , or grauen things lawfull ? Thus farre most absurdly their Morish and Pagane Valentia : alas Christian Reader , into what extremicie are these men driuen , when they will thus depraue Scripture , to maintaine their superstitious kinde of image - atrie or Idolatrie to be lawfull ? Their owne consciences tell them , that traditions they haue none , ( if they haue , I challenge them to produce them ) n n Grego . epist 111. lib. 7. & ep. 9. lib. 9. Saint Gregorie the first hath Traditions for them . I wish them to read him ; and when they shall haue read him , I giue them leaue to adore Images if they regard his authoritie : I aske them also what tradition Saint o o August . in Psal. 113. epist. 119. alias soepe in lib. de ciuitate dei . Austen deliuereth , commenting vpon the Psalmes , and writing to Ianuarius , who in the later place hath this saying : Precepto primo prohiberi , ne quis colat vllam imaginem Dei , nisi vnam candem , cum ipso , videlicet Christum : It is forbidden ( saith he ) by the first commaundement , that any man worship any Image of God himselfe , but one and the same with himselfe , to wit Christ : and heere you see by the way , Saint Austens diuision of the tenne commaundements , maketh nothing for them , whose doctrine is so expresse against all adoration of the Images of God himselfe , as nothing can be clearer , but belike they will expound him with all the auncient Farhers , forbidding the worshipping of Images ; to wit , that they must not be worshipped as Gods themselnes , but may be worshipped for Gods sake , with diuine honour . So most vainly , the vaine Ignatian Valentia answereth , and Cardinall Bellarmine the Romane p p Cardin. Bellar. lib. 2. de Ecclesia triumph : writeth thus , Si imagi , &c. If the same worship be giuen to an Image which is giuen to God , the creature is worshipped alike with God , which certainly is Idolatrie : for idolatrie is not onely when an Idol is worshipped , & God is forsaken , but also when an Idol is worshipped together with God : thus Bellarmin : by which it is cleare , that by his own iudgement he is an Idolater giuing the same worship to the Image of God for Gods sake as to God himselfe . pillar for Idolatrie . But I demaund in good earnest of these Pontificians , whether Carpocrates , who worshipped the Images of Christ , with incense and adoration ; and Alexander Seuerus the wise and learned Emperour , who also worshipped the Images of Christ and Abraham , with those of some Philosophers , whether they reputed those pictures of Christ , to be Christ himselfe ? can they be so shamelesse , as to say it , of such intelligent persons ? and yet was not Alexander , reputed an Idolater ? and Carpocrates by Saint q q August . de haeres . cap. 7. Epiphan. haeres . 27. Irene . lib. 1. cap. 24. Austen accounted an heretike , for maintaining such worshippes of Images , for the holy persons sake , which they represented ; and what may , and must we esteeme of such , who are obstinate and pertinacious approuers of their doctrine herein ? what else , but account them idolatrous heretikes , and auoid them as Carpocratians . And surely whensoeuer the ancient Fathers and Scriptures do seeme to attribute to the heathens , that they esteemed their statues , and Images for Gods , they are to be vnderstood ( interpretatiue ) by interpretation , ( to wit ) because by their honours of adorations , incenses , sacrificing and such like , done at and before the presence of their statues , and to them for the Gods sakes which they did represent ; they were by the same adorations interpreted to make the very statues and Images their Gods ( like as now the Pontifician Images are called by many , the Papists Gods ) for otherwise it is most cleare in all r r See Eusebius lib. 2. 3. & 4. de preparat ; Euang. August . in Psal. 113. de ciuit . lib. 8. cap. 26. & alibi soepe Diodor. Sicul. lib. 16. Pausan . in Aread . & alij , agreeingly to sacred Scripture . Sap. 13. & 14. ad Rom. 1. ancient records , that the wiser heathens , did not beleeue the very massie statues , and other pictures of their Gods , to be the very Gods themselues ; for although they did thinke that in some of their principall statues , where the deuill gaue Oracles sometimes , that there dwelt some spiritual powers , in them , yet most commonly , and for most part they protested of all other their Images , and statues , that they were but representations of the Gods which they worshipped ; as of the Sunne and Moone , which the Egyptians worshipped , and as the Iewes in Taphnis in Egypt , sacrificed to the Queene of heauen , for which Ieremie so grieuously reproued them . Iere. 44. And truly , this their diuinitie for adoration of Images , in respect of their representing , doth quite ouerthrow all such s s Such arguments are vsed by Bellarmine , Heskins Harding Coccius , out of S. Austen . Epist. 118. & in Psal. Areopag . de Hie rarch . lib 3. Op. tatus . lib. 6. Chrisost. Homil. 24. in 1. ad Corinth . Ciril . Catech ▪ mistag . arguments as are brought by their diuines , for transubstantiation and reall presence of Christ in the Sacrament out of those Fathers who ( as they pretend ) say , that the Sacrament , it selfe is to be adored with diuine worship and adoration : for if diuine adoration and worship may be giuen to the pictures of Christ , and God the Father , because they doe represent their most excellent & diuine persons : why may not those dreadfull misteries of bread and wine , instituted by Christ , to put vs in mind by reuerend and religious vse of the same , of his death and passion , and of himselfe hanging vpon the Crosse , ( by which also the worthie receiuers haue a true and reall communion and participation of Christs bodie and bloud , and a reall communication of the infinite merits of Christs death and passion ) be , for such their effectuall representation , remembrance , and liuely signification of Christ himselfe , agreeingly to their diuinitie , adored and worshipped with diuine worshippe ? not because they are by consubstantiation as the Lutherans , or impanation as Rupertus and some others , or transubstantiation as the Lateranistes , really and carnally , the very bodie and bloud of Christ , or Christ himselfe : but because they were by Christ himselfe instituted , as most liuely Images of himselfe , crucified and dead for mankinde ? a farre more holy dedication , than the dedications of the Images of Sichem , Mount Serratto , Loretto , &c.

A diuersity and difference heerein I demand ; the which , because it cannot be shewed , downe to the ground , fall , all their pretended Authorities , for Adoration of the Sacrament it selfe , to proue their pretended reall carnall presence , and nouell transubstantiation ; to their no small losse . For the mystery of the Masse , is one of the gainefullest trafficks , they doe vse : as in like sort , not a little profitable is the adoration , and worshipping of images , which causeth such a confluence of gifts at Loretto , nostre Dame de Hall , and at Sichem &c. A great inducement , doubtlesse , to many , to vphold with their vtmost power such like worships , both there and in many other places . When I my selfe was last at Sichem , some yeere since , I was with my admiration informed by a Reuerend Priest of that place , that there was very small credit to be giuen to the wonders , that were reported of that Image ; before which I saw such adorations , prostrations , inuocations , that as in some I suspected superstition , so in others I lamented their indiscreetly zealous ignorance , and many their vnprofitable offerings . At Florence , in a field , hard without the City , some sixteene yeers since , I my selfe , saw before another like Image , of the blessed Virgin , such inuocations , Implorations , Oblations , of all sorts , not without my astonishment , that I was in conscience affrighted , to be present at such their superstitious deuotions ( and yet I my selfe , at that time was in heart , most strongly addicted to the present Romane Church & Faith ) but when I consider the superstitious confidence , that was then and is still put in that image , I doe not meruaile that t t ●neas siluius . lib. 2. Comment. editorum a Iohanne Gobell●o . Aeneas Siluius ( afterwards called Pius the second Pope ) deliuereth in his Commentaries , how the Florentines , with other People there abouts doe ( mira religione venerari eam imaginem ) with wonderfull religion , worship that Image , esteeming the same , ( beneficam pluuiae donatricem ) the liberall and bountifull giuer of raine ; and therefore many religious pilgrimages , are made vnto it , by those superstitious people , to the great profite of the Priests of that place . If I had not seene these things I should haue hardly beleeued this Pope reporting them .

Not many yeeres since , there was a certaine peece of wood , of the tree , where the Image of Sichem stood , which being framed into a picture , and representing the image of Sichem , was at Saint Omers by the Bishop of that City , superstitiously dedicated and set vp to bee adored in the French Ignatians Church , with such often incensings , adorings , bowings , prostratings , lifting vp of hands , that truly it might iustly be meruailed , how Gods vengeance , did not fall vpon such impudent Idolaters , or the earth not open & swallow them vp : but great was the commodity and profit which thereby redounded to the Ignatians : and therefore the rather such contemptible creatures may and ought to bee honoured with diuine worship , though they haue neither tradition , Scripture , nor Ancient Father to iustifie their proceeding herein . The Clerke of a poore Church , A pretty prank of a Saint Omeristian Clark . in that City obseruing , what immense profite , came to the Ignatians there by , to bring some commodity to his poore neglected Church , deuiseth a prety pranke for that purpose . He cunningly and secretly remoueth a picture of the blessed Virgin , from an obscure place , in which it stood , into a more eminent , and principall place of the same Church , making and giuing out , as though the blessed Virgins picture , discontented with her former standing , had remoued it selfe , to a place , fitter for adoration , and worship . This picture was by some superstitious people presently admired , and frequented , and the miracle by the Bishop and the Ignatians also defended as probable ; considering , said the wise men of S. Omers , the dayly wondrous operations of the Images at Sichem , and Loretto : but the Estcheuines , and Magistrates of the Citie , suspecting some legerdemaine , very shortly by great diligence found the knauery , and according to his deserts , caused the vilanous Clerke to be punished . But heere I obserue how easily the superstitious Bishop and Ignatians , might haue beene seduced , and how credulous they are in such things . Like credulity , was obserued certain yeers since , in the learned and Peerelesse Vniuersitie of Doway , where in a certaine small and poore Chappell , was the picture of the blessed Virgin Mary , as lying in Childebedde after trauaile ( such fopperies were permitted in that famous Vniuersity ) the which also , was with a linnen veile couered , as the fashion is for women lying in Childbed : this image , vpon a certain time to some deuout and simple women which came to supplicate for happy deliuerance , seemed to moue , and stirre it selfe : the report whereof , flew vp and downe the City , as if the Virgin her selfe had beene come downe to lye in child-bed againe . This report caused admiration , amongst the Dowists : admiration , caused great deuotion ; deuotion , frequentation to the picture : frequentation a necessary purpose to remoue the picture , and to place it in some more capable Church or Chappell : the remoouall wherof , being attempted ; those Masons who went about it , insteed of the Mother of Clemency , and Virgin Mary , felt the wrathfull vengeance of the iust Iudge ; for one of them was with stones that fell downe vpon him , presently slaine , the second wounded , and the third very hardly escaped . Torment a paucorum , exempla sunt omnium , the Torments of a few are examples for many . But a a 2. ad Corin. 2. the God of this world hath so blinded the eies of these men , that seeing these things , they see them not , but still most eagerly , giue themselues to beleeue lies ; doubtlesse these are the times of which b b Greg. apud Paterium . expos. in 2. ad Thessal. 2. S. Gregory so liuely discourseth , shewing that Antichrist , and his Ministers , shall work so many lying prodigies and wonders , that all which the true Church shall doe , in comparison of them shall seeme nothing at all .

But to proceed , although this Adoration , and worshipping of creatures in this sort , be most inexcusable , yet more inexcuseable is their inuocation of the pictures , & crosse it selfe . I doe not heere impute this error , to the learned , who are acquainted , with the figure of Prosopopeia , taking one person for another , and inuocating one , in steed of another but in respect of the simple , and ignorant ; for how can they without manifest danger of idolatry , vnderstand that inuocation of the Crosse it selfe , ( O crux Aue , &c. ) All haile O Crosse , the * * In passion weeke the crosse or crucifixe is the only hope , but at other times when Salue regina is song the blessed Virgin is their hope and life also . It is not imaginable what like abuses of prayers were vsed in the old time deuised by the superstitious monks . onely hope in this time of Passion , increase iustice to the pious , giue pardon to the guilty ? And how can they vnderstand , that the Crosse should increase Iustice , giue pardon ? But there is a praier to be made to the face it selfe of Veronica , to the deuout rehearsing of which Iohn the 22. Pope gaue Indulgences of a thousand yeares as it is expressed in a booke intituled Antidotary of the soule . This praier cannot be excused by the figure of Prosopopey by one person being taken for another : for the praier is directly made to the corruptible figure ; that it would bring the suppliant to the incorruptible face . Thus it is in meeter .

Salue nostrum gaudium , in hac vita dura , Labili et fragili , cito peritura ; Nos deduc ad propria , O foelix figura Ad videndam faciem , quae est Christi pura . All haile our ioy , in this hard life , Both slippery , frail , and swift in her decay , O happy figure , bring us all to our true life . To see Christ , his pure face , for euer , and for aye .

In which prayer I cannot but wonder , what excellency Iohn the 22. could find , to grant to the deuout rehearsing therof a 1000. yeers pardon , it may be , because he held that the blessed Saints should not see Gods face , vntill the general resurrection ; the same perswasion moued him , to giue such a liberall pardon to those , who would deuoutly behold , and inuocat e a materiall , and corruptible shadow , and figure , of that infinitely resplendant , and shining maiesty . Surely this kind of inuocating figures , and pictures , was in some sort practised by those three ( of tenne wicked Diuels , cast out of one Catharine Bus as * * Roberts Chambers in his booke of the miracles of Sichem page . 214. that the Diuels words were these in french Uine● nostre Dame de mountagu qui nous sait sortir . Which he englisheth thus . Honour be to our Lady of Mountagu who maketh vs to depart . Chambers reporteth , who at their going out , cried out thus , Viue , nostre dame , du Sichem . Uiue , nostre dame du Sichem . Liue our Lady of Sichem , Liue our Lady of Sichem , who constraineth vs to go out . What ? may it bee thought , these wicked Fiends did call vppon the most blessed Virgin Mary of Heauen with the name of our Lady of Sichem ? what meant they ? tell me O Chambers when they called the Image of Sichem our Lady of Sichem ? was it ; because the same is there worshipped , and adored too too diuinely ? yea with more honour , then the most blessed Virgin her selfe would accept of , if shee were conuersant amongst vs vpon earth : doubtlesse , for no other respect , did they call that image ( nostre Dame ) Our Lady , but because therein , God is most prophanely dispoiled , of a great part of his honour , which is giuen to the Image , and taken from God . I should be blasphemous , to call any image , which may represent that immaculate Virgin , and sacred Mother of my Sauiour Iesus , in that respect only that it doth represent her , or put vs in minde , of the great y y Luke 1. things which God hath done vnto her and for which she shall be called blessed , for al generations I repeat and say againe , blessed for all Generations : But I dare pronounce , with the Fathers of the Councel of Francford and Constantinople , and withall the Ancient Church , that not onely any of that blessed Virgins pictures , but euen the Pictures of God himselfe , are to bee accounted as very Idols ; if they bee adored and worshipped , with religious worship , such as is due to the persons , whome they represent : and that indeed , such Images beeing so adored , and worshipped , with religious worship , such as is due to the persons , may bee deseruingly so called by Belzebub , and all his crue ( our Lords , our Ladies ) O immortall God , what meruaile , that they thus superstitiously abuse , and adore thy images , when they giue such religious worship , to their holy water to their Agnus Deis ? beeing small peeces of waxe with a little Balsamum and Oyle mingled together ? What iniury do they to thy pretious bloud , Missalia . in forma benedict. aquae . when safety both of body , and soule is both prayed for , and hoped for by sprinkling of a little holy water , ( salui facti sunt omnes , ad quos peruenit aquaista ) they are all saued ( say they ) to whom this water commeth , or vpon whom this water commeth , saith their Priest , sprinkling holy water . What blasphemy against the Merits of your sacred passion , that they should a a Laber ceremonial . cap. de consecra . Agnus dei . Their late S. Boromey . did in his Councel at Millaine prouide diuers superstitious ordets for the worshipping of these Vanities . teach thus of their Agnus Deis , little peeces of waxe , with the forme of a lambe vpon them ( omne malignum frangit sicut Christi sanguis et angit ) they driue away all that is malignant and breake sinne , as the blood of Christ . O intollerable blasphemy : no meruaile that our Pontificians , will keepe them with the hazard of a premunire , if they bee of like force , with the bloud of the lambe , that they think no plague , no pestilence , no * * A prodigious huffing out of a Candle , by an Agnus Dei , is reported by a certain Ignatian doctor Nor. my old school-fellow . It is thus : two or 3. Gallants put to a burning candle an Agnus Dei , to make triall whether ( as it is reported ) it had force against fire or not . Heare the miracle ; the candle was twice huffed out , the beholders left in darknesse and at sight of the prodigy 2. or 3. of the beholders were conuerted to the Popish Church as the said D. glorieth . fire no Diuell can annoy them , if they haue one of these Iewels . But I protest heere before the heauens , that I haue known diuers , much addicted to them , and to the wearing of them and yet inconsolably tempted , and afflicted , yea and it is most assured , the Diuell hath not so much power ouer any as ouer such , that leaue to put their whole asfiance in the inuincible name and power of Iesus ; and do flee , to such base elements , and contemptible Creatures , deuised by their Popes rather for wares of Marchandize , to their Courtiers , then otherwise . But as pretious Iewels , as they are , you shall scarce know any Priests to vse them : I haue interpreted , the neglect of them in Priests to their knowledge of the weakenesse of them ; and the veneration of them in the laity , to meere ignorance , as likewise of their grains , which are so eagerly sought for by the most ignorant , but little regarded by the iudicious , and intelligent : yet the Marchandise of graynes , is so profitable , that many of their Priests , inculcate , and commende the vse of them ; to their Families amongst whom , you shall find some few , of that superstitious , Noble , Iaponians disposition and iudgement , who being newly conuerted to the Popes Faith , and baptized by one of the Ignatians , presently b b Literae Iaponicae in which I haue read this often . was enterteined , with the losse of al that euer he had by fire : but he found forsooth a ful recompense and happy exchange : for one of the Ignatians bestowed a blessed graine vpon him ; by which hee should assuredly get a plenary indulgence and escape the fire of purgatory . Although he had here lost all his worldly substance by fire : and he was so glad of ●hat graine , that ( if it please you to beleeue the Ignatian relater ) hee esteemed the losse of all his wealth as nothing hauing gotten such a * * An Agnus dei after losse by fire would haue come too late : therfore a grayne against purgatory fire . Iewell . O vanity of vanities , how forcibly doth the spirit of errour , worke with such , who haue not receiued the Charity of truth : but , if the graine of the Iaponian stood him , in no more steed for a plenary , then the plenary absolution , which a certaine Pope , appointed his Ghostly Father , to giue himselfe at his death , he might perhaps escape purgatory fire and light vpon a worse fire notwithstanding his graine . The History , of that Pope is thus written , by one Iaco. de parad . Carthusi . in speculo magno Exempl . verbo indulgentia p. 424. Iacobus a Pontifician . The Pope beeing neer his end , called a Priest , and gaue him authority to giue to himselfe a plenary pardon , the which hee deuoutly receiuing so dyed with his plenary : not long after , he appeared to the Priest , like a man damned ; to whom saith the Priest , what ? are you damned ? why ? did not you receiue a plenary indulgence ? I did so , saith the Pope ; but the Supreme Iudge , did not approue that absolution : doubtlesse the supreme Iudge , approueth none of their vain indulgences , by grains , by which they draw Christians from their onely affiance in the blood of his sonne in whose name d d Acts 4. only is saluation ; and to put hope of Sanctification and saluation where none is , nor can be . Dreadfull are their abuses , in many of their confecrations : how horrible , that * * For mae Orationum ad benedicendum in manual . secundum vsum sarum in vsu apud nostros Anglor . when they require & beseech the diuine grace , should come downe into their Patents , the holy Ghost should come downe into such bookes as they blesse ; the holy Ghost , should come downe into their belles , which they most superstitiously , and vainely blesse and consecrate , with an apish kind of Baptisme . Yea they annoint the bels , with their most sacred oyles , into which oyles the very Holy Ghost by meanes of their inuocations e e Pontificall . in forma conserat . Chrism . doth specially reside and dwell as they openly professe & pronounce in their Pontificalls . Many of these things are found , In their rituall according to the vse of Sarum and now vsed in England with Master Maihews the Monkes and my old Romane Schoolefellows annotations vpon it , and they haue for conclusion of many of their fopperies this * * Note of what omnipotency ouer the grace of the holy Ghost the Popish Church maketh her Priests to be . sanctifying prayer by which any Priest may blesse , or consecrate any creature , he shall please , so effectually that ( to vse f f Benedictio ad omnia quaecunque volueris . A form of blessing vpon what things soeuer thou wilt . Manual ▪ vsed by English Priests page . 168. their owne words ) by the comming downe of the holy Ghost , vppon it , by the religious vses thereof , any one , may obteine , both safety of soule , and health of body . Infinitely , are their corruptions and vanities , All which , when I now obserue with my selfe not onely as abuses and practises of priuate men , through corrupt affections , but as lawes , and ceremonies , generally obserued throughout the Romane Church , I do not without greate confusion , and shame , lament and bewail my bewitching , to think with my selfe , that either I , or any one but of ordinary knowledge of Christs doctrine , should haue liued in the idle seruitude , of such comtemptible creatures , and to haue giuen any iot of that honor and confidence , which is due and peculiar to the immortall and euerliuing God , by ioyning or partaking with such , who haue ioined the adoration of diuine Maiesty , with the adoration of earthly corruptible cretures , his Images : surely , as the Saint omeristian Libell , which is out against mee , calleth mee for my writing the booke for the Oath of Allegeance lunatike , I was so then , when I beleeued such trumperies , bewitched with Romes cup. ( Of what force , good God is education in any religion & present possession and profession of any faith ) but now with hart prostrate , I adore that Clemency of Iesus the man & God orient , who g g Luke . 1. through the bowels of mercy , hath illuminated me who sate in darknes , & directed my feet into the way of his peace .

I could neuer whilst I was in Rome , and a trauailer through other hot countries , heare of the ouerflowing and inundation of those most nefarious , abhominable , and not to be named sinnes amongst them : nor neuer read the first Chapter of Saint Pauls Epistle to the Romanes , where the exectable crimes of Idolatrie , and the other nefarious , and not to be named crimes are by the Apostle coupled and associated together , as indiuiduall companions following each from other , either by corruption of nature , likenesse of spirits , or Gods secret iudgement : but I euer had withall some secret suggestions , lest as the old Paynims , and heathenish Philosophers , were deliuered ouer into reprobate senses , to change naturall vse into abhomination , for that they had changed Gods glorie , and giuen the same to corruptible creatures , and corruptible Images : so also the Romanists in respect of like changing of Gods glorie , and communicating part thereof , to corruptible Images , were giuen ouer , to such reprobate sense , as to change naturall vse , into almost nefarious abhominations : Pardon me , O ye Pontifician Prelates , Laikes , &c. God knoweth , I write not this to calumniate you , or to aggrauate against you : what was the sinne of h h Ezech. 16. Sodome ? heare the holy Ghost telling you , pride of life , saturitie of bread , and idlenesse of life O most mercifull Sauiour of mankinde , open their eyes , that they may see and lament all the abhominations which be committed within thy house within thy wals : and inspire into their harts , to keepe their vessels in sanctification : and rather to vse , that remedie by thee and nature prouided , then to commit one of those nefarious sinnes , for which onely , thy most iust wrath might be iustly moued , to desolate the whole world , and to destroy not only the actors , but their associates and partakers in their idolatries , although otherwise themselues not to be touched with those enormious crimes , for which thy iust wrath with fire consumed those fiue Cities of old , as in like sort within this thy kingdome , thou diddest with fire consume , for like abhomination , a Monasterie Gen. 19. of certaine religious as i i lib. 4. hist. ca. 25 Beda relateth : and as at Valencine in the Low countries it is fearefully and horribly reported by a k k M. R. P. reuerend Priest there , that it is doubted in that Citie by religious persons , that thy wrath did consume with fire , the Church and house of the Capuchine friers , for some like abhomination committed in their Church : although by some others it is giuen out , that the heretikes ( so they call those of the reformed Church ) did for malice cast fire vpon their Church , which was first of all with that reuengefull flame consumed .

The sixth Motiue .

THE sixth Motiue I deduct out of certaine obseruations touching the Masse . These The sixt motiue . sixteene yeares and vpward , hauing practised the same , I haue oftentimes had cleare suggestions against the authoritie of it , as not to be Apostolicall , and of Christ and his Apostles institution : as they most eagerly ( not without cause it being the very foundation of their religion ) pretend , but any substantiall reason for their pretended Apostolicall tradition herein I could neuer read , I rather found in Platina , Gulielmus Durandus , Stephanus Durantus , Almarius , Sigibertus , Gabriel Biel , Polidore Vrgil , and diuers other their Pontifician Doctors , who either haue commented vpon their rites , or mentioned the institutions , and beginnings of the substantiall parts of their Masse , that they did attribute , all the parts of the Masse to the institution and ordaining of such Popes as liued , after the Apostles times , yea many of them diuers hundreds of yeares ; yea they related these things so weakely , and with so small shew of proofe out of antiquitie ( iust none at all ) that sometimes I greatly suspected the Masse , to be like a garment , of ragges patched together , and gathered from diuers places vnknowne , so the Masse to be patched vp , with diuers prayers and parts , the Authors whereof could not possibly by any meanes certainly be produced : but that which most of all troubled me , was to read in Saint l l Grego . lib. 7. Epist. 64. Gregory himselfe confessing that the Apostles did consecrate with the Lords prayer onely : and withall acknowledging that one called Scholasticus , had composed the office and Canon of the Masse : not withstanding , all these doubts I reiected then as temptations , not doubting but that the Canon of the Masse was of the Apostles instituting : although I saw euident demonstrations to the contrary , so powerfull with me , was the authoritie of the present visible Romane Church : but ( quia ignorans feci misericordiam consecutus sum , ) because I did it with most zealous ignorance I haue obtained mercie . I now plainly see , that it is a thing morally impossible that the Apostles should be the authors of the Romane Canon of the Masse , and yet should neuer vse the same , ( being so much m m Acts. cap. 6. & 13. giuen to prayers , and preaching ) but celebrate the diuine misteries , with our Lords prayer onely : as not onely n n Greg. lib. 7. Epist. 64 Cardin Cusan . ep. 7. Amalarius de Eccle. officys lid . 3. Rupert . de diuinis off . lib. 2. Hieron lib. 3. contra Pelag. Naucler ▪ Platina Cassander alii . Saint Gregorie , but diuers others doe deliuer , vsing a Lyturgie , as it is described , by Saint Iustine , doubtlesse , more like the English Lyturgie then the Romane Masse : I obserued also , that downe must the authoritie of all those Historians , Platina , Almarius , Polidore , Durandus , Durantus , and very many others , who attribute the institution and ordaining of all parts of the Masse to diuers Popes liuing long after the Apostles : down also must that notable miracle , written by o o Iacobus in vita Grego . primi . Iacobus à Voragine an Archbishop amongst them in Italy at Genoa : the miracle was thus , and shewed in the time of Adrian Pope , when there was great contention in the Church , about the Canon of the Masse . Thus it was , the missall of Gregorie was laid , with that of Saint Ambrose together vpon the Altar , in Saint Peters Church , and left thereupon all night : that God would vouchsafe by miracle to demonstrate , which of those two he would approue for the vse of the whole westerne Church : God did so , accordingly , saith the wise Archbishop . For the missall of Saint Gregorie was * * The Roman Canon hath euer worst successe at such trials , for as it was heere rent so Don Rodrigo Archbishop of Toledo , aboue 300. and 40. yeares ago reporteth , lib 6. cap. 25. of his historie , that when trial was made betwixt the Gothian and Toletan Canon , and the Romane , first by priuate combate of two Knights , after by fire et both trials the Toletan Canon preuailed , the Knight for the Romane Canon was ouercome , and at the second triall the fire consumed the Popes Canon , that of Toledo being vntouched . rent into leaues , and cast vp and downe the bodie of the Church : but that of Saint Ambrose laid open vpon the Altar readie to be read : and so those ancient sages , with Adrian their head , gathered , that the renting of Saint Gregories missall , and scattering of the leaues of the same about the Church did shew , that it was Gods will , that the same should be vsed throughout the whole westerne Church , but Saint Ambroses missall ( because it was laid open in Saint Peters Church vpon an Altar , as readie to be there vsed : ) therefore the same forsooth must be vsed onely in Saint Ambroses Church of Millane . What wise coniecturer would not rather haue gathered the contrarie , that the missall of Ambrose should be vsed , but that of Gregorie despised , but had you gone O ye Pontificians ( ad legem & ad testimonium ) to the law and testimonie , to the diuine Scriptures ( as you p p Isai. 8. are commaunded ) and not tempt God with expecting of testimonies from the dead , which is , dangerous , superstitious , damnable you would neuer haue so shamefully forgotten your selues . And how is it imaginable , that if the Apostles instituted a Canon of Masse deliuered to the Romane Church ( which also Saint Ambrose being made of a Catechumen a Bishop could not but find vsed , and practised in his Church of Millane ) ( how durst that Bishop afterwards , attempt to frame a new Canon for his Church , omitting to vse that of the Apostles ? ) but perhaps he vsed theirs in the forenoone , & his own in the afternoone or else the two Canons had their turnes one after another . Alas how are the sages of Pharaoh , caught in their coniecturing . And consider Christian Reader , how can this miracle stand , if the Canon of Masse had beene instituted by the Apostles , and accordingly had beene practised both in France and Italy , and other Churches ( for I hope Masse was said throughout Italie and France before the miracle ) what needed then Charles the Great to haue assisted with his Imperiall authoritie , Adrian the Pope for the bringing in to vse the missall of * * It is meere vanity to think that the Canon as it is now , was so in Saint Gregories daies . Saint Gregorie ? and the exclusion of that of Saint Ambrose ( Millane onely excepted where it is now vsed ) from all other Churches ? away , away with these vanities : Againe , I demaund how could Scholasticus a priuate person of the Church or Citie of Rome , or some ot●er Church ( although p p Bellarm. lib. 2. de missa . cap. 12. Bellarmine the profound Cardinall , would to the laughter of all , faine q q Bellarmine called great pillar of the Church , and the Auflen of our time by Eudaemon in his confutation of Anticott . pa. 48. haue Saint Peter signified vnder the name of Scholasticus ) compose the Canon of the Masse , if the Apostles had made it , and the whole Christian westerne Church , had practised it before ? Did Saint Gregorie know that the Apostle made the Canon , and that Scholasticus was onely gatherer , or setter together in some better methode of that which the Apostles had composed , and the Church of Rome in some sort perhaps neglected till Scholasticus his time , and so to need his ordering and amending ? ( doubtlesse S. Gregorie nameth r r M. Thomas Iames worthily obserueth out of S. Gregorie that Scholastians was a vsual name , and often mentioned in S. Greg. lib. 2. epist. missa scholastico duci . & lib. 9. epist. 14. epist. missa . scholastic . defensori . & lib. 7. ep. 32. lib. 6. ep. 26. lib. 3. ep. 38. lib. 6. cp. 45. & alias . Scholasticus as a man wel known to Iohn of Siracuse , to whom he wrote that Epistle : and I thinke it would proue the wits of Bellarmine and all the Ignatians to find where S. Peter , or any of the twelue Apostles were surnamed by the name Scholasticus ) if S. Gregorie knew this , why doth he not expresse it ? nay why doth he most expresly insinuate the contrary affirming expresly that the Apostles celebrated the dreadful misteries , only with the Lords praier ? In his 64 Epistle of his 7. booke these are his words ! Orationem vero dominicam , &c. the Lords praier , we therefore said presently after the praiers , because it was the custome of the Apostles , that they did consecrate the host of oblation at our Lords prayor onely : and it seemed to me verie inconuenient , that wee should say the prayer , which Scholastious had composed , ouer the oblation , and should not vse the tradition , which our Lord had composed , ouer his bodie and bloud . Thus most expresly Saint Gregorie , the which authoritie must downe to the ground , or else S. Gregorie be appeached of equiuocating or of ignorance , that he knew not the tradition , vpon which the Canon of Masse was founded ; as our present Romanists would now perswade the world : But nothing , be it neuer so manifest , must ouerthrow the Canon of their Masse ( which indeed is the verie life of the present Pontifician Church , and the liuelihood of their Priests , Monkes , and Prelates ) and yet through the many impertinences , contradictions , contrarieties which are in it , downe it will . For , if s s Introit . ad altare . the very first prayer almost , which is this , ( Oramus te Domine , &c. We beseech thee O Lord , by the merits of those Saintes , whose reliques are heere , that thou vouchsafe to giue vs pardon of all our sinnes ) may take place , and that by the merits of Saints sins are forgiuen , and pardoned ; what neede to expect a further propitiatorie sacrifice in the Masse ? I proposed not long since , to the t t M. G. Bl. chiefe in this house , how , a certaine prayer in the portesse which hath thus , ( vt merit is sanctorum aeternitatis gloriam consequamur , that , by the merites of Saints , we may obtaine the glorie of eternitie ) was to be vnderstoode ? Considering and pausing a while , he yealded this answere ; by their intercessions ; to which I replied , out of their owne doctrine , thus ; that intercessions of Saints in Heauen are not merits ; and u u Rom. 8. that glorie being first due vnto vs , by vertue of iustification in Christ Iesus , through x x Galat. 5. faith working by chatitie , it was not in any sense , to be giuen to vs , for the merits of Saints : some replies passed betwixt vs , and in the end he came , to affirme this proposition , to be Catholike , to wit , ( Saluamur meritis sanctorum ) we are saued by the merits of Saints , of which proposition , demaunding the opinion of a y y M. A. H. learned Priest sitting by , his answere was , that it was a sound proposition , ( sano intellectu ) being well vnderstoode . Thus they . O Iesus onely Redeemer , what vile wrong is done to thy infinite merits , when thus they associate with thy merits , the merits of Saintes , to haue a reall and meritorious concurrence , for remission of our sinnes ? And when ioyntly of thy merites , and the merites of thy seruants , is by them composed the treasure of the Pontisician Church : by which they pretend to deliuer soules from Purgatorie ? But alas , rather they delude many simple fooles , and dispoyle them of their treasure and wealth .

To proceede , whereas in the z z Offertorium . Prayer , when the bread is offered vp to God vpon the Patten , it is expresly called , ( Haec immaculata hostia , ) this immaculate host , and is said to be offered , ( pro innumerabilibus peccatis ) for innumerable sinnes ( pro viuis & defunctis , ) for the liuing and the dead : ( vt illis proficiat ad salutem , & vitam aeternam ) that it may profite them to eternall life and saluation : and likewise , when the Chalice is offered vp with wine onely in it , in their owne confession , as being long before the time of their imagined transubstantiation it is thus said of the same Chalice of wine ( pro totius mundi salute in conspectu , &c. ) that it may ascend as a sweet smell before the sight of the diuine Maiestie , for the saluation of the whole world , by the two which oftertories it is euident , what manner of sacrifice , the Authors of them two beleeued to be in the masse : truly the very same , that a a Finitis ab eo , qui prefectus est , saith Iustine Apolog. 2. Thankesgiuings & praiers being ended by him , who is the chiefe as prefect , and acclamations being made , by the whole people , the Deatons , whom we so call giue to euerie one present , a part of the bread , and of the water and wine , consecrated , and doe carie to those , who are not present . Origen in Leuit. hom. 7. Irenae lib. 4. cap. 32. & 34. Chry●ost . in Psalm . 22. Amhros . de sacramentis lib. 4. cap. 5. August . de doctrin . Christian . lib. 3. cap. 16. & in Psalm . 98 & tract. 59. in Iob. Hieron . 26 in Math. Author . operis imperfect . in Matth. Homel 11. clarissime . Bertram . lib. de corp. & sangu . Domin . Theodoret. in cap. 8. ad Hebre. Fulgen. de fid. ad Petrum . cap. 19. Lyturgiae Ambros . Basil ! Saint Iustine , Irenaeus , and other ancient Fathers , deliuer , to wit , of thanksgiuing , commemoratiue , and of Gods creatures , not of the verie bodie and bloud of Christ , transubstantiated . But obserue , now commeth Clement the eight , and he in his missals ( what misterie is in it , God knoweth ) in that short prayer of offering , which the people make , being thereunto inuited by the Priests , and in which , they pray thus , ( suscipiat Dominus hoc sacrificium , de manibus tuis , &c. ) Our Lord , receiue this sacrifice from thy hands to the glorie of his name , for our profit , and of all this holy Church : he hath commaunded the article ( hoc ) this , to be left out : the misterie of which subtraction , who may not coniecture ? because the demonstratiue article ( hoc ) this , in this place , doth most specially and peculiarly demonstrate , the sacrifice offered vp to God for the honor of his name , & benefit of his holy Church : therefore lest the people , who pronounce that prayer , should by the same be brought to vnderstand , what manner of sacrifice the ancient authors thereof deliuered , the word ( hoc ) this , must be rased , and they left to expect another sacrifice , truly propitiatorie forsooth in the Masse . Such a Sacrifice as the Autours of this prayer , and of many others that goe , both before consecration , and after , neuer knew nor taught : so that if a man will vnderstand them ingeniously , and with an vnpartiall eye , read them , it will be morally impossible , for him to thinke that they beleeued the Laterane transubstantiation , as it is desended by the Pontificians : I will herein onely except the authours of the rubrickes in the Masses , which are almost contioually more or lesse , changed as now of late in the last edition , b b Missa . Clement 8. in . rubric . Clement forsooth ( marke a pretie tricke ) wil haue , the Priest not loudly to the people and eleuating of the Chalice , ( as the former * * Clement also hath lately instituted that the Laicks must receiue at their Lotions wine mixed with water per haps to imitate that of S. Chrisostomes Lyturgy where it is appointed that after consecration sodden water is to be mixed with the wine consecrated that the people were to receiue Missa Chrisost. edita â Plantino & translata a leone Tusco . custome was ) but secretly , and at the setting downe of the Chalice , to say those words of Christ : ( hac quotie scunque , &c. ) as often as you shall doe these things , you shall doe them in remembrance of me : wherefore , is this chaunge now made ?

Doubtlesse , for no other end , ( if there be any other misterie let it be shewed ) but lest now in these times , when the onely and infinitely inestimable , sacrifice of Christs Crosse , is so daily , by the true Catholike Church , and her Ministers extolled , and set forth , and the Lyturgie of our Lords Supper , deliuered to be a liuely , holy , and expresse c c Bellar. lib. recog. pag. 85. To shew that in his first booke of the Masse & last Chapter hee had iustly denied any true sacrifice of Christs body to bee offered vpon good Friday in their Church , answereth thus an obiection that is made against him out of their seruice of good Friday . whereas that daies oblation of Christs body ( as it is by them beleeued and there adored ) is called a sacrifice ; he saith , that is to bee vnderstood , improperly ; & there , to pr●ue that , he compareth their offering of Christ vpon good Friday with the Sacrifice of incense and paschall candle , which is offered by them the next day , and in this his assertion he is so eager , that he heapeth authority vpon authority , out of his brethren Pontificians , to proue it . Bellar. lib. recog page 85. 86. commemoration , and remembrance , and commemoratiue sacrifice , of that which Christ did and suffered for vs ; ) the sincere , and religious hearer should perceiue , by those words , ( as often as you shall doe these things you shall doe them in remembrance of me ) appointed in all former Missals , to bee loudly and distinctly pronounced , by the Priest , at the time of the shewing of the Sacrament , that the auncient authors of that part of the Canon ( which is the principallest ) did vnderstand , that all which was there done , was onely a commemoration of that , which Christ suffered vpon the Crosse , but not to bee Christ himselfe , truly , verily , carnally , really , there in body , by a commucation , or transubtantiation of Elements present . But what meruaile that they haue corrupted the Rubricks of their Masse ? when some of their Popes , if not Scholasticus , haue most shamefully corrupted the words themselues of consecration : for in the consecration of the Chalice , they do put to Christs words , all these , ( noui et eternitestamenti , misterium fidei ) of the new and euerlasting Testament , the mystery of Faith : the which words , although they doe yeeld a very godly sense , and doe directly impugne their transubstantiation , yet to bring in Christ , as speaking those words , which not one of the d d Math. 26. mar . 14. Luc. 22. 1. Corinth. 11. Euangelists , or Saint Paul , describing the manner of blessing , and the very words which Christ vsed at his last supper haue set down : it is too to improbable . To say that either the Euangelists , or S. Paul , should omit to set down any of the necessary words , or integral parts of the form of consecration & that Scholasticus , or some other illuminated Pope , shold be so diligent , as to supply the * * And as they haue thrust into their forms of consecration the word ( enim ) for : so they haue left out in consecration of the bread these words ( quod pro volis tradetur ) which shal be deliuered for you . negligence of the Apostles were vaine : heere is a most manifest , and hereticall abuse , and yet rather then the Masse , which Scholasticus as they falsely pretend composed , shall downe : downe must the Authority of Gods word , as not sufficiently deliuering the form of consecration of that life-giuing life-quickning , and inestimable Sacrament , by which Christ crucified , is most liuely commemorated , and all his graces , most really and effectually receiued , by the faithfull , and worthy receiuers , who come vnto that diuine Table , with a resolued Faith , a burning Charitie , and a pure Contrition , and bewailing of their sins ; but to others , who come vnfaithfully and with purpose , or halfe inclination to wallow still in their sinnes it will be , as it was to Iudas ( buccella intincta mortis ) a dipped morsell of death : but in the worthy receiuer , ( O miracle ! O in estimable benefit ! ) there is a reall coniunction , and participation of that Christ , who sitteth at the right hand of his Father ; like as the Regenerate in Baptisme , are truly c c Ioh. 3. and really regenerated , and borne of the holy Ghost , not because they haue the substance of the Holy Ghost , anewe imparted to their soules , to their sanctification ; but for the reall graces , which they by that Sacrament receiue of the holy Ghost ; euen so , in this most diuine Sacrament not the flesh it selfe , which was crucified , to vse S. f f Aug in Psal. 98 Austins words is carnally eaten , but the vertues , and graces of the flesh , which was crucified , is really eaten by the soule , in that sort as the soule can eat ; that is spiritually & really by her affections , & other immanent real & internal operations , so heer : as the food is spirituall , so the manducation , by faith , loue , and thanksgiuing , is spirituall , heere the mind , not the belly or stomack , is to bee prepared : Like as Saint Augustine speaketh .

And like as before their consecration , so after their transubstantiation , and eleuation , such prayers , and actions are vsed , by him who composed their Canon , that either hee , must be reputed an egregious Arian Impostor , or some Nestorian seducer , making Christ either a Creature , or a sanctified man onely : or else , he did not beleeue that reall presence of Christ himselfe , and the most Blessed Trinity , which is now imagined , and taught by the Pontificians ; For if hee did beleeue , that after their eleuation , Christ in person , was really present , as a Compleate , and Consummate sacrifice , what Arrianlike impudency , was it in him , to g g Per totum Ca. no. in missal . appoint so innumerable signings , and crossings by the sinful and earthly hands , of sinfull Priests vpon , and ouer Christ , and the sacred Trinity it selfe ? ( but be like his many crossings did sanctifie before consecration , but not after , when they are only vsed as significations , or else because Christ himselfe the sacrifice , needeth no sanctification , they are vsed onely to driue a way Diuels , from the sacrificing Priest , ( for Zuares & others will not deny but that the Dinels may and doe come so neere to their Sacrament , that they can both carry it away , and abuse it also ) doubtlesse , Scholasticus would not haue beene so Sacrilegious to haue ordained * * Without all question the lesser is blessed of the greater . ep. ad Heb. 7 Christ himselfe to bee signed and blessed so often , by sinnefull hands , and therefore if he appointed so many crossings , he did not beleeue a reail presence of Christ , but only a commemoratiue sacrifice , in his Creatures . And in good earnest , I put a certaine demand to the Pontificians , whether any one of them or their Priests , beleeuing Christ , to sit , at the right hand of his Father ; may without maine Sacriledge offer to signe and blesse him with one of their crossings ? or whether the blessed Virgin Mary , or Saint Mary Magdalene beholding Christ vpon his Crosse actually consummating that Sacrifice , that oblation , by which once offered ( to vse the words of the h h Ad hebr. 10. Apostle ) hee hath sanctified , and consumated all those who beleeue in him , ( in aternum ) for euer : might without in explicable presumption , and sacriledge haue offered by blessing , crossing , or prayer , to haue giuen him any sanctification or assistance in that his dreadfull sacrifice , manifest it is , that as in that sacrifice , hee would endure no helper , nor suffer no compartner , so neither in this , if he were , as truly sacrificed , and offered vpon the Altar , as they pretend .

But Scholasticus the Composer of the Canon , doth yet more perspicuously , shew , that he did not beleeue the Pontifician Transubstantiation ; for besides , that hee calleth the Sacrament ( panem vitae aeternae , et calicem salut is aeternae ) the bread of euerlasting life , and the cup of eternall saluation ; he also desireth God , to behold the same sacrifice , with a propitious and fauourable countenance , like as the sacrifices of Abel , Abraham , Melchisedech &c. The which Priests being of the Law of nature , did iustly , and necessarily desire God , to looke propitiously vpon their sacrifices , because they were not perfect with any absolute perfection , being only creatures , and onely acceptable , for the deuotion of the offerers , which might bee tainted , with sin and imperfection ; but to say the same of the sacrifice of Christ himself , if he were really present and really sacrificed , were horrible blasphemy ; and I demand , whether Saint Magdalen , kneeling at the foote of the crosse , might without sacriledge haue desired God the Father , to haue looked downe with a propitious and a fauourable countenance vppon the sacrifice of his infinitely beloued sonne Iesus , as he did vpon the sacrifice of Abel ? ( to wit a lambe , or a sheepe ) vndoubtedly if Scholasticus beleeued as the Pontificians doe , he was an egregious Impostor to ranke the Creator of infinite Maiesty with his creatures , and to equalize , or compare the sacrifice which was both acceptable , and satisfactorious , ( exrigore institiae ) in the very rigour of Iustice , with those imperfect sacrifices of Abel , and others , which did not , nor could not sanctisie the Offerers .

But further , yet in that which followeth , he quite ouerthroweth the Papists , presence of Christ , in the sacrifice : for thus he prayeth i i Ibid. in Can. ( Suppliceste Rogamus &c. ) We humbly beseech thee Omnipotent God , doe thou commannd these things to be carried by the hands of thy holy Angell , vp to thy high Altar , into the sight of thy diuine maiesty : thus there : Here I demaund of them , what in their consciences they thinke the Author vnderstood by those words of the praier ( iube ) command and ( haec ) these things : who is heer commanded ? What , Gods speciall Angell , Christ himselfe ? but if you please , to vnderstand Saint Michael , or some other Angell , marke the Consequence : Christ himselfe , or Saint Michael must carry vp these things ; either Christ Christ himselfe , or Saiut Michael Christ , vp to the high Altar , before the sight of the diuine Maiesty ; then what a profound Gramarian was your Scholasticus , to call Christ ( haec ) these things , or else what a Sacrilegious impostor , to desire God the Father , to command Michael to bring vp and offer vp his infinitely beloued sonne before his Maiesty , who euer k k Heb. 4. 1. Col. 3. sitteth at his right hand , l l Rom. 8. making intereession for mankind , and all those who seeke to him . And if you will vnderstand your demonstratiue Article , ( haec ) these things , of the onely accidents of bread and wine , they are in good sooth not worthy carrying so high , neither by Christ himselfe , nor his Angell Saint Michael Charge not therefore , O ye Pontificians , Scholasticus with such sacrilegious imaginations : had he beleeued as you doe , he wold haue prayed either in this or the like sort . O most morcifull Father , heere before me vpon this Altar lieth onely deere sonne Iesus , ( of infinite dignity and vnspeakeable Maiesty ) by me sacrificed to thee ; him , in respect of his infinite dignity , thou canstinot refuse nor reiect : for his sake , reiect not , refuse not mee , thy Priest , offering him to thee , make me partaker of his graces . &c.

But thou wilt say , perhaps Scholasticus did vndoubtedly beleeue Transubstantiation : for hee saith , that there is a participation , of Christs body , from the Altar ; true hee saith so , if hee bee not corrupted : but what then ? Christ saide more , Eate , this is my body : know yee not O yee Pontificians , that it is a great mysterie ? It is a Sacrament of the new Testament , and as a Sacrament it must be vnderstood , vsed , & practised ? remember S. m m 1. Corin. 10. Paul , twice repeating , doe this , or doe these things in commemoration of me ? without all question within this space of a 1000. yeares . the canon , and liturgy of Masse hath beene so often pared & clipped , that it is hard to say , what Scholasticus composed : and therfore vnlesse Scholasticus were a contradicting Scholler to himselfe , he must needs bee corrupted if in any place of the Canon he seeme to speak for your transubstantiation . But I will acquaint thee by the way , courteous Reader ) with a certaine accident : when I was writing vpon this very matter , in commeth to my Chamber n n M. 1. Col. one of the Ancient Priests of this place , pretending not to come to conferre , but conferring with me , perhaps to draw somewhat out of me touching my resolution : but he ingenuously confessed to me at last vpon conference that the Apostles did not institute the Canon of the Masse : for arguing with him about some other points and about traditios , he acknowledged that traditions Apostolical , must be carried vp , hand in hand , from Author to Author , vntill the Apostles times : what then ( said I ) thinke you of the Canon of the Masse ? is it a Tradition Apostolicall ? yes , without all question ( said hee ) , a tradition Apostolicall : shew me ( then said I ) how , this Canon is carried vp , hand in hand , from Author to Author , from Record to Record , till the Apostles times : he failed , ( as Bellarmine himselfe , must faile ) for hee could not goe higher then the time of Gregory , and yet not authentically , and sufficiently , to him neither ( as I easily shewed ) and so fell downe , the Apostolicall Tradition of the Canon : but hee replieth ( for they are resolued to see and not to see ) yea but the Doctrine of the Canon , was a tradition Apostolicall and may bee carried vp to the Apostles times : where said I , find you then the eleuation and transubstantiation mentioned in , or before Saint Gregories time , or in Saint Gregory himselfe ? I came not to reason , ( said hee ) well then I replied ; at least you graunt that the very forme , of the Canon , as it is now vsed in the Romane Church cannot be carried vp , from record to record , from Author to Author , vntill the Apostles time ; he ingenuously granted it , and so fell downe the Apostolicall tradition , of the Canon of the Masse , and withall , so ended our conference .

And here also , concluding , to speake any more concerning transubstantiation out of Scholasticus , I passe ouer to another obseruation in this their Canon ; and wil shew that their Scholasticus did not beleeue Purgatory flames , &c. And so downe , must their suffragatiue , and propitiatory sacrifice , for the burning soules in purgatory ; if the Authority of their Masse must stand .

I finde expressly , that those dead persons , for whome prayer is now pretended to bee made by the Romane Church , as though they were in the flames of Purgatorie , are o o In Canone msse in erati● : que incipit memente . domi . &c heere most significantly said , to rest in Christ , to sleepe in the sleepe of peace ; now I pray the Pontifician Reader to teach mee what peace in Christ , what sleepe in rest is it to bee tormented incessantly , in that dreadfull fire of Purgatory ? ( for extremity and anguish equalized by the Pontificians with the fire of the damned ) dost thou vnderstand Christian Reader ? dost thou thinke , that Scholasticus if hee were the Author of this prayer , would call the burning flames of purgatory , the rest in peace : the sleepe of peace ? a very sweete rest of peace , doubtlesse , for such especially as shall continue in it , vntill the day of Iudgement : for they affirme so much that some who are burning in that rest , shall restlessely there rest , vntill the generall resurrection : and perhaps , when they end their Masses of purgatory rest , and of requiems they p p In fine miss● . thus conclude them , ( requiescant in pace ) let them rest in peace : d●siring thereby , that the soules departed may rest in Purgatory , yea rest in Purgatory still . Doubtlesse , whatsoeuer they meane in their daily requiem-Masses , the Author of the Praier whosoeuer hee were , desired that they might rest in peace , and in the sleepe of peace , to wit in some place of rest , vntill the day of Generall iudgement , and resurrection : For most probable it is , that the Author of this prayer for the dead , was of opinion , of many of the q q Tertull. lib. de anima cap. 55. deliuereth it as a matter assured in his time that all soules of the faithful departed are kept in some lower part vntill the generall iudgment Laotant lib. 7. cap. 21. Yea in Saint Bernards time this errour was rife hee helde it Serm. 3. De omnibus sanctis and who is ignorant that Iohn the 22. Pope held it and would haue defined it and caused preachers publikely to teach it . Gerson Serm. de pasch. Ioh. Viltan . in Historia . See S. Austin in Psal. 36. and his Enchirid. cap. 108. the like haue S. Chrisost and Theoph. in 1. ad Corinth . 11. Iustin . lib. Questiq. 60. et . 67. r Grego , Niss . orat. 3. Auncient Fathers , of the Church , and some latter Popes , to wit , that the soules of the Faithfull departed , remained in some certaine appointed place of rest , vntill the day of Iudgement ; which place some of them call vnder the Altar , but most manifest it is , that if the Author of the praier , were in his wits , hee would not esteeme the dreadfull flames of purgatorie for a sleepe of rest , peace of Christ , sleepe of peace , vnlesse it may bee saide , that hee thought that soules departed , doe put on the natures of Salamanders , small little beasts , who as fishes doe swimme in the waters , so they liue and breath in the fire it selfe . Or else perhaps , hee was of Saint Gregory Nissenes opinion ; with some of the other Auncients of the Church , who in one of his Orations , vppon the resurrection of our Sauiour Christ writeth thus : ( animam vero , per se separatam , &c. ) But the soule beeing by it selfe , and separated from the bodie , fire cannot touch , neither can darkenesse bee irkesome or greeuous vnto it , because shee wanteth eies , and therefore with these agreeing considerations , and reasons , wee are compelled to approoue the resurrection of the deade , thus bee ; proouing by the impassibility , of the soules separated , a resurrection of the body , that in it , the soule might bee punished , and afflicted , and so according to this Fathers opinion , the flames of purgatory should nothing at all afflict the soules departed , and therfore they might bee said to rest in them , and to sleepe also a slecepe of peace in them .

Or else most probable it is , that he thought , the state of the soules departed , in respect of damnation or saluation , was in some sort vncertaine , vntill the generall iudgement , ( according as many of the ancient Fathers seeme to haue taught ) and this vntill the sentence of damnation , or saluation were by the Iudge pronounced : and therefore , although they were in a kinde of rest , and expectation of that which was to come , yet in respect of the communion of charitie , which is , betwixt all members of the Church , he might thinke that prayers of the liuing might be auaileable for them , so that by them they might finde their Iudge more propitious . And this verie aptly , yoa necessarily accordeth , with other like euident matters in their Masses for the dead : for as by their f f Missal . in comemorat . omnium fideliu●● defunct . sequence , which beginneth thus ( diet irae , dies illa , &c. ) A day of wrath is that day , they haue often relation , to the day of generall iudgement ; and to the generall account , which is to be made that day , and therefore , the whole sequence is purposely pronounced , as in the persons of the dead , who t t See all this most euidently in their sequence . dies Ire , &c. ibidem . desire ●● fauourable , and a mercifull iudgement at that day , and to be deliuered then , when the Goates shall be set on the left hand , and the sheepe vpon the right hand , so that there can be no tergiuersation at all , but that the authour of that sequence , prayed that the soules of all faithfull departed , ( for bee prayeth for all faithfull departed , none excepted , ) might finde a mercifull iudgement , at the daye of the Generall account .

And agreelingly to this , are liuers prayers also of the dead : And most expresly is their 〈◊〉 ▪ in their daily Masses of the dead : which is thus : u u In missis quotidianis pre defunctis . ( Domine Iesu Christe , &c. ) Lord Iesus Christ , deliuer the soules of the faithfull departed , from the paines of hell , and the deep lake deliuer them from the mouth of the Lion , that hel may not ( note this sentence ) swallow them vp that they fall not into the darke ; but let thy flander bearer or Signifer Michael , represent and exhibite them into that holy light which thou hast promised to Abraham and to his seede for euer ; Thus there : he who seriously considering this prayer , pondereth those words , ( the soules of all faithfull departed ) and those , that they may be deliuered from the deepe lake , and that they be not swallowed vp by hell , nor fall into the darke , he cannot easily be perswaded to thinke otherwise , then that the Authour of this prayer , did thinke ( as many ancients did ) that the state of the soules departed , * * August . lil. 1. retract . 14. & 12. de ciuit . cap. 9. epist. 111. ad Fortunat. Irenae . lib. 5. cap. ult. Ambros . lib. 2. de Cain . cap. 2 & lib. de bono mortis . cap. 10. Chrisost homel . 28. Haeb. Origen hom. 7. in Leuit. Hilarius , in Psal. 138. Theoph in 1. ad Corinth. 11. & in 11. ad Hoebr . Theodor. ibidem . was not certaine vntill the day of Iudgement : and that none of them were to see the glorie and face of God , vntill after the day of Iudgement , and generall resurrection , when they should receiue the promises as Theophilactus proueth and discourseth . This errour had very many and ancient patrons , as Bellarmine himselfe cannot denie ; and without all question it may be thought the parent of another errour , of praying for the soules departed , to deliuer them from the fire of Porgatorie . Doubtlesse , a Nouell errour , and no Apostolicall tradition , because not clearely knowne , nor receiued in Saint Austens time , who most expresly in the learnedst , and perhaps the last booke he euer wrote ( except his Retractations , ) affirmeth that y y August . lib. de ciuit . dei . 21 cap. 26. see also the 16. chapter . perhaps it is true , ( note the word perhaps ) that there is a purging fire after death ; by which , it is most manifest according to other places of him , that the Church in his time did not make Purgatorie sire a tradition Apostolicall , or article of faith : but of late , the Pseudosinode , and Schismaticall Councell vnder Eugenius the fourth gathered against that of Basil , which had deposed Eugenius before , and substituted Felix ) contrarie to the ancient faith , of the Latine and Grecke Church determined Purgatotie pains for a point of faith . But of these imaginarie , and fatuous flames else where perhaps more largely . The word of God , as it is expounded of the ancient Fathers , doth dispell , condemne , explode them , for if there z z Epist. ad Rom. 8. & 2. ad Corinth. 5. ad Thes. 1. cap. 4. Apoc. cap. 14. be no damnation to those , who die in Christ Iesus , beleeuing in him with faith , working by charitier ? and if all those who die in him , euen from that moment of death rest from their labors ? and that no sooner the earthly habitation is left off , but an heauenly habitation is put on ? and those who beleeuing Christ loue Christ , desiring to be dissolued , and to be with him , are with him ? and if generally the Apostle exhorteth and commaundeth , that Christians should not be so much as contristated , for those who die in Christ ? in Iesus , and by Iesus , by whom , and in whom they sleepe ; with many such like sayings : who , that is not eyther seduced by his education in poperie , or else for his ouercredulitie to their Priests misled , will beleeue , the imaginarie flames of Purgatorie ? And heere I constantly affirme , and the contrarie cannot be shewed ( to wit ) that all those Fathers who alowed praier for the dead , were more or lesse to be touched with some one of these errours , either that the states of the faithfull departed , could not be certaine vntill the day of iudgement , and that they were to be kept in certaine receptacles till that time , and that none of the departed were to see Gods face , vntill the day of iudgement : a a Austen , writeth doubt fully here of in his Enchirid , cap. 109. where he affirmeth that sacrifice is offered for the dead , either that they may haue full remission , or else that their damnation may be more tolerable . He teacheth the like , lib. 1. de orig. enime . cap 9. & 10. & lib. de cura pro mortui● cap. 1. Azor. lib. institut. 10. cap. 22. affirmeth that it was the doctrine of certaine ancient that their Masse did profit and ease the soules damned in hell . or else that the verie soules of the damned in hell might be holden by prayers , as Iohn b b Damascen , erat . de mortuis . ciacon . Aquinas alis . Damascene approuingly , relating the historie of Trajanes soule doliuered by Saint Gregorie seemeth to hold : and all those who account the historie of Falconillas deliuerie , by the prayers of Tecla to be authenticall , seeme to affirme . And as for the historie of Traians deliuerie by Saint Gregories prayers , although it be impugned by some later authors , yet the historie is to be seene painted , in Saint Gregories Monasterie at Rome , the which also , the great Ignatian Salmeron acknowledgeth : by which it is most manifest that the opinion , teaching that damned soules in Hell might be holpen or eased by the prayers of some liuing , seemed not so extrauagant and improbable in the Romane Church , when time was : by all which , and much * * Ciprian seemeth to shew how the commemorat●ue sacrifice was offered for martyrs in commemoration of them . Cyprian epist. 62. lib. 3. & lib. 4. epist. 5. in like sort Ciril . speaketh in Cateches. more , that might be said to the same purpose , the courteous Reader may obserue how one errour breedeth another , to wit , vncertaintie of estate of the soules departed , vntill the day of iudgement , prayers for them ; prayers for them , Purgatorie fire ; Purgatorie fire , requiem Masses , and Purgatorie sacrifices for them , and their fabulous Indulgences with such like errours .

There be many other things which I might iustly taxe in the Canon of their Masse , as repugnant to all antiquitie , and consequently not Apostolicall : the dreadfull eleuation of the Sacrament ( not onely to be reuerenced , as a Sacrament of God ) but to be adored and inuocated as the diuine Maiestie it selfe , their carrying vp and downe , the said Sacrament in their processions . But as execrable , rather then as inexcusable , I doe abhominate that Papall custome , and Nouell fashion of theirs , by which , they set the Sacrament vpon a white palfrey to be caried before their holinesses , whithersoeuer they shall make their progresse , to shew perhaps that they will be like the virginall Saints in heauen b b Apoc. 14. who follow the Lambe , wheresoe uer he goeth . O mercifull Sauiour of mankind , ( c c Psal 118. tempus faciendi , dissipauerunt legem tuam , ) It is high time to doe , they haue dissipated thy law : in steede of thy diuine Maiestie , they haue set vp a God , dwelling in their tabernacles in their towers , and call the same , their God , the God of fortitude , the God of strength , and insteed of that thy onely sacrifice of the Crosse ( daily honoured , inuocated commemorated , by thy faithfull Seruants ) the Chimericall and imaginarie reall , carnall , sacrifice of your selfe , in bread and wine vpon their idolatrous Altars . Open their eyes , thou who art the onely Sacrifice , oblation , redemption , and deliuerance of all mankinde , by that oblation which thou diddest once make for vs all vpon the Crosse , looke downe and consider how they abuse thy holy rite , and institution which thy Maiestie appointed , and all thy ancient Church receiued according as thy d d Math. 28. Mark . 14. Luke . 22. 6. Paul , 1 , ad corinth. 11. Euangelists and Apostle deliuered vnto them , that all thy faithfull , should receiue the Sacrament , whole and intire in both kinds , yet now c c Conc. Trident. sess. 21. comes the Tridentine Fathers , and they do not only decree , one kind to be enough , but they also accurse , and execrate ( they curse , and thou wilt blesse ) all those , who shall obserue and teach as necessarie thy institution , and shall practise according as all the Prime , and ancient Churches did : and this their treacherie , they will excuse , by protesting ( take a Helen without an excuse , so the Tridentine is named by Espencaus in his Commentarie vpon Titus ) that the ancient Church neuer vsed the Sacrament vnder both kinds , out of opinion of necessity : as though your holy institution , your commandement deliuered , and inculcated by the Apostles and Euangelists did not bind vnder necessitie : But they will thus at their pleasures only like the f f 2. Thess. 2. Outlaw or lawlesse man ( by whom they were authorised for this ) described by your Apostle in his Epistle to the Thessalonians , change your law and dissipate the eternall league of the new and eternall testament .

It will here be expected perhaps , that I deliuer my sense , and Catholike beleefe touching this most venerable Sacrament : It is truly the same with that of the ancient Fathers of the Church , in whose words I will by and by expresse my faith , the which I see also most clearely agreeing with the reformed Lyturgie of the English Church : and the articles concluded and agreed vpon by publike consent , in the conuocations of the English Church : which Lyturgie and Articles , when I lately most seriously perused , & considered , I saw a vehement propension & resolution in the authors of them , with all reuerence to embrace what was most agreeing to the word of God , & to that which the ancient Primitiue Church taught & deliuered : the which had I neuer read , I could neuer so haue thoght of them : the english church & Lyturgy therof both , are in such vile obloquies with the Pontificians . But I now perceiue that the aduersaries g g Isai. 28. ( posuerunt spem fuam mendacium ) they haue made not one ly , but infinte lies and calumniations against the Church of England , their hope : for in their schooles and Seminaries they commonly make their aduersaries speake what they list , and so to impugne and confute them , and teach their young souldiers of Sanders his holy quarrell to doe the like . But to returne to my purpose , my Catholike faith concerning this dreadfull Sacrament , I will deliuer in the words of some of the ancient and Catholike Fathers . Saint Austen expounding that h h Iob. 6. sentence and commandement of our Sauiour , ( nisi mandus aueritis , &c. ) vnlesse you shall eate the flesh of the Sonne of man , and drinke his bloud , you shall not haue life in you , i i August . lib. 3. de doctr. Christ . cap. 16. saith thus : he seemeth to commaund a crime , and a wickednesse , it is a figure therefore , commanding vs to communicate with our Lords passion , and that we profitably and sweetly lay vp in our memory , that his flesh was wounded and crucified for vs . The same he confirmeth in his k k Tractat. 27. in John . Treatise vpon S. Iohn , where he greatly taxeth the ignorance , and mistaking of the Capharnaites , who thought , that Christ intended to giue them such flesh to eat as themselues were , that is , true flesh , whereas ( saith Saint Austen ) Christ in those words , couered a grace . And in another place vpon the l l Psal. 98. Psalmes , thus he writeth most perspicuously , ( Spiritualiter intelligite , &c. ) vnderstand that which I haue spoken , spiritually , not this bodie which you see , you shall eate , neither shall you drinke that bloud which they , who shall crucisie me , will shead : I haue commended vnto you , a certaine Sacrament which being spiritually vnderstood , will quicken you . And how this Diuine misterie being a Sacrament , taketh the name of the thing , whereof it is a Sacrament , heare him clearely declaring the same to m m Epist. 23. ad Bonif. Bonifacius an Earle in Africke . Sacraments ( saith he ) haue a certaine resemblance of the things whereof they are Sacraments * * See Theodoret for this purpose in dialog. impatib . and for that resemblance they take the names , commonly of the things themselues : and therefore , as the Sacrament of Christs bodie , is after a sort Christs bodie , and the Sacrament of Christ bloud , his bloud , so the Sacrament of faith ( to wit ) Baptisme is faith , thus he , like is the authoritie related in their n n De consecrat . dist. 2. cap. hoc est quod . Canon Law , ( Sicut ergo celestis , &c. ) Therefore euen as the heauenly bread which is the flesh of Christ , after this manner , is called the bodie , whereas it is truly a Sacrament of the bodie of Christ , that , which visible , palpable , mortall , was put on the Crosse , and the verie immolation which is done by the hands of the Priest , is called the passion of Christ , the death of Christ , and the crucifying of Christ , not in truth of the thing , but in a signifying misterie , so the Sacrament of faith , which is Baptisme , is vnderstood faith . Againe : f f Contra adimant cap. 13. Saint Austen , ( non dubit auit , &c. ) Our Lord doubted not , to say , this is my bodie , when he gaue a signe of his bodie , and therefore , vpon Saint c c Tract. 59. in Iohn . Iohn , although hee acknowledged Iudas to haue receiued ( buccellam dominicam , ) the Lords morsell , yet he receiued not , ( saith hee ) bread the Lord , but the bread of the Lord : of which words , what other meaning can there be ? But that bread of the Lord is onely the outward Sacrament , which Iudas receiued : but bread the Lord , is the same Sacrament receiued by the religious and faithfull , who withall beleeueth , thinketh , loueth , and hopeth in and vpon Christ crucified as his Sauiour , and so in soule by faith and loue eateth him , and receiueth bread the Lord : according to that of the same u u August . tract. 25. in Ioh. Father , beleeue , and thou hast eaten : and that of Saint x x Bernard . serm 3. in Psal qui habitat . Bernard , when they heard him , say vnlesse you eate the flesh of the Sonne of man and drinke his bloud , they said , that this is an hard speech , and departed from him , and what is to eate his flesh , and drinke his bloud , but to communicate with his passion , and to imitate that conuersation , which he held ?

To these Fathers , for this purpose , I adioyne Saint y y Ephrem . in Harding against the challenge of D. lewel . Ephrem , thus confessing , Inspice diligenter &c. Beholde diligently , how taking bread into his hands , hee blesseth and breaketh it , in a figure of his immaculate bodie , and in a figure of his precious bloud , he blesseth and giueth the Cup to his disciples : thus he . z z Lib. 4. contra Marcio . cap 40. Tertullian , when he was a sound Christian Catholike , thus pronounced : Iesus Christ , when he tooke bread and distributed it to his disciples , made it his bodie , saying this is my bodie , that is to say , the figure of my bodie . And a gaine in another a a Lib. 3 cap. 19. contra Mar. place he speaketh thus , to Marcion : God in your Gospell called bread his bodie ; that by the same thou maist vnderstand , that to bread he hath giuen to be a figure of his bodie , but a figure it should not be , if it were not a bodie of truth : thus he .

I will adioyne two places out of Eusebius , who liued then , when the Pastours of the Church were most vigilant against all errours and heresies : and therefore they would not haue suffered this doctrine in Eusebius , touching the Sacrament , if it had not beene agreeing to the Catholike faith of that time . Christ hauing offered , b b Eusebius de demonst. Euang. lib. 1. cap. 10. saith he , himselfe for a soueraigne sacrifice to his Father , ordained that we should offer a remembrance thereof vnto God , in steede of a Sacrifice : which remembrance we celebrate by the signes or simboles of his bodie , and bloud vpon his Table ; and pleasing God well , we offer a Sacrifice without bloud , and reasonable , and acceptable vnto him : thus he . In which authoritie of Eusebius I note that the Greeke word ( 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ) is to be translated without bloud , to wit , a Sacrifice without bloud , though not without the signes of bloud ; and the same Greeke word therfore in our English tongue is to be translated without bloud , not vnbloudie , for that word doth not sufficiently expresse the signification of the Greeke 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Secondly this Father constantly c c Lib. 8. de demonstrat . Euanli●a demonst. 1. teacheth thus : Iesus deliuered to his disciples the signes ( or simboles ) of his diuine dispensation ; commaunding them , ( 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ) to doe or celebrate the Image of his true bodie , for since he hath no more receiued the Sacrifices of bloud and diuers creatures , ordained by Moises ; he hath appointed , to be serued , with bread , for a figure of his body , thus he . d d Ambr. de sacram . lib. 4. ca. 4. S. Ambrose did not beleeue Transubstantiation , because many more wō●rous actions should concur to Transubstantiation then were in Creation , and his argument is from a greater wonder to shew a lesse , a ma●ori ad minus as it is said Saint Ambrose , thus . If there be , so great strength , in the word of our Lord Iesus , that all things began to be , when they were not how much more shall it be of force , that the ( elements ) should be the same , they were before , and yet be changed into another thing ? S. Ireneus is often cited by the Aduersary for a propitiatory sacrifice and transubstantiation , but it is not possible for any one to write more effectually to ouerthrow their imagined propitiatory sacrifice & transubstantiation then he doth , and I desire the Christian Reader , with patience , and with an vnpartiall eye , to read what I shall , somwhat more largely , deduce out of his expresse doctrine , in two of his e e Irenaus lib. 4. cap. 32. et 34. chapters , of his fourth book against heresies .

For first , he not so much as once mentioneth either propitiatory sacrifice , or transubstantiation , but rather hee expresly compareth the same sacrifice of bread and wine with the sacrifices of the olde testament , and maketh that the same is no more needfull to God then those were . He also most significantly auoucheth that it is a sacrifice of the things which are from vs ; and hauing made a generall asseueration , that sacrifices doe not sanctifie the man , but that the pure conscience wherewith the Sacrifice is offered , doth sanctifie the Sacrifice : hee presentlie addeth thus , that therefore , the gift of the Church , is called a pure sacrifice , because the Church with simplicity offereth , it ( would he haue spoken thus , if Christ the Author of all sanctity , had beene really present ? ) further obserue , those words of him .

This oblation , the Church , onely offereth , pure to the maker , offering to him , with thankesgiuing , of his Creature : and in the two and thirtieth chapter , hee calleth the oblation , ( primitias , ex suis creaturis ) the Primicies of his owne creatures , and there hee further addeth , that God , who giueth vs his gifts , for nourishments ; the Church offereth the first fruits , of those gifts ; which , ( saith hee ) is the very oblation of the new Testament which the Church receiued from the Apostles : and of these gifts , in the fiue and thirty Chapter , he saith , ( terrena quidem , &c. the earthly things , which are disposed for vs , it behooueth to be tipes of those things , which are celestiall , yet made of the same God ; and disputing against such Heretikes , who offered of the same creatures , of bread and wine , with the Church to God , the Father of Christ , and yet denied God the Father of Christ to bee the Curteous Reader obserue all this discourse clearely and truly gathered out of that Ancient Father , or for proofe hereof vouchsafe to reade him and for the same purpose , see S. Chrisostome and Theodoret in Epist ad Haebr . maker of them , but another God , he twiteth them thus : that they make God who is the Father of Christ as it were needy , and to bee desirous to be serued and honoured with the Creatures of another God ( would hee haue spoken thus , if Christ himselfe really offered had beene the sacrifice ) ? And in his 32 , and 34. hauing clearely shewed , that God , rather requireth innocency , and integrity of conscience , then sacrifice , yet in respect of gratitude ( saith he ) not as though God had neede thereof , sacrifice must bee offered vnto him : and then addeth these words , speaking of the Church , offerre oportet igitur , &c. It behooueth therefore to offer to God , the first fruits of his creatures ; euen as Moyses speaketh , thou shalt not appeare empty handed , before the sight of the Lord thy God , that in those things in which man hath been grateful to God ; in the same things , being so deputed , he may receiue that honor which is from him ; and it is not the kinde of oblatious which is refused ; oblations were there , and oblations bee heere ; sacrifices in the people ; ( to wit the olde Testament ) and sacrifices in the Church , but the speciall manner , is onely changed ; because it is now offered , not from seruants , but from such as are free . Thus he ; and also expressy , in the first lines of this Chapter , he saith that therefore , the Church offereth a pure sacrifice , not as though God had need of it , but because , he that offereth the gift , is honoured in the gift , that is offered , if it bee accepted of . Would hee haue spoken thus , if he had beleeued , that Christ himselfe were really present , and really offered by the Priests hand ? nay expresly , he addeth , that the Church offereth by Christ , and by the ( Word ) Christ , a pure oblation . By all these and many such like obseruations in that learned and holy father , it is euident what maner of oblation he thought the Church had receiued ; to wit of Gods creatures , of bread and wine . But the aduersary , notwithstanding all these euidences , insisteth vpon these words of him : Christ taking that , which of a creature is bread , said , this is my body , and the Chalice , which is of that creature , which is according to vs ; confessing it , to be his blood : these be the words , vpon which they insist : which may seeme to make some what for the Lutherans Consubstantiation , but nothing at all , for the transubstantiaters . Tell me O Christian , did Christ in verity , make the creatures of bread and wine , which are according to vs , to be his body , and bloud ? that implieth contradiction , and is of those things which cannot be done ; ( as the Pontificians themselues will confesse ) but tell me O Christian ? did not Christ , when he said , bread was his body , and wine was his blood ? did he not institute a Sacrament ? it is cleare . Who wil not therefore thus inferre ? that bread must be his body , and wine , must be his blood , in that manner , in which Sacraments , are called , and said , to be the very things , whereof , they are Sacraments , to wit , Sacramentally , in signification , operation , efficacy . Saint Irenaeus meaneth ( as it is most cleare ) that naturall bread , and naturall wine ( which are the things offered , as hee most often , and significantly affirmeth ) Christ , confessed to be his body , and his bloud ; the which because they can not be truly , and really , without implying of contradiction , or without destruction of the creatures ; ( which he most clearly denieth , and is most euidently , against all , the whole discourse of that Father , ) they must bee therefore the body , and bloud of Christ , sacramentally , according to the doctrine of Saint Austin , in E●pist . 23. his Epistle to Boniface : and according as Baptisme , wherewith we are regenerate , is called water and the holy Ghost ; not as though the substance of the Holy Ghost were a substantiall part of the sacrament . And whereas the same Father expresly deliuereth thus : ( Quemadmodum enim , qui est &c ) for euen as the bread which is from the earth receiuing the inuocation of God , is now no more common bread , but the Eucharist , consisting of two things , earthly and heauenly : so our bodies , receiuing the Eucharist , are not now corruptible , hauing hope of resurrection . It is heere manifest , that he will haue the Sacrament and Sacrifice of the Church , to consist of two things , one earthly , the other heauenly , that is of bread ▪ which is earthly , and of the earth : and the heauenly which is heauenly , because sitting in Christ , at the right hand of God his Father , and so according to the nature of Sacraments , it is easily conceiued how this Sacrament may consist of two things , one earthly the element , and the other heauenly the thing of the Sacrament : ( like as Baptisme consisteth of g g Iohn . 3. water , and the holy ghost ) one signifying , the other signified ; one present , the other absent ; one visible , the other inuisible ; one corporall ; the other spirituall ; one touching the body , the other working in the soule : but it is against the nature of Sacraments , to haue them truly , and really , to consist both of the things signified and signifying as together : by an essential and real coniunction of presence ; as is manifest in al other Sacraments with them : but especially in baptisme , in which a morall and vertuall vnion only , not a reall coniunction , and * * Although the substance of the holy Ghost by his infin●ty and immensity bee present in all things euen in the water of baptisme : notwithstanding Formally , and in respect of this presence he worketh not in the Sacraments . presence of the holy Ghost in substance with water , and in water is necessary . Moreouer this holy Father affirmeth , that like as the bread of the Eucharist , is not common breade , ●●ter inuocation of God , so our bodies , receiuing the Eucharist are not corruptible , hauing hope of the resurrection : consider curteous Reader how our bodies are by this Fathers saying incorruptible , to wit by hope of Resurrection , not because they are by substance , or any intrinsecall quality in them , made incorruptible , but onely for the relation , and the respect , to incorruption , which they shall put on , at the generall resurrection ; euen so , the bread and the wine , are still earthly , & after consecration , they loose not their natures : as h h Dialog● Impatib . Theodoretus saith : but , in respect of the sacramentall coniunction , respect , and relation which they haue to Christs body , and his blood , they are said with the same body and blood to make the Eucharist : and so the Eucharist , to consist onely of two things , one Earthly , and the other Heauenly , as this Father deliuereth : and this is that which i i Ciprian de vnctione Crismat . If this book be his , the Aduersaries vse it . Saint Ciprian saith , ( speaking how bread and wine are the body and blood of Christ ) different kinds ( saith hee ) and names induced to one essence , and the signes signifying , and the things signified , called by the same names . And saint Ambrose thus ; k k Amb. lib. 6. ca. 1. de Sacram. therefore for a similitude , thou receiuest the sacrament , but obteinest the grace , and vertue of the true nature .

I will yet , with thy patience , ( curteous Reader ) adde one sentence , of an Africane Father , in his booke de fide ad Petrum , which booke , many assigne to Saint Augustine , but the Authour is l l Fulgent . de fide ad Petrum . c. 19 Fulgentius , an Auncient Father and Saint , ( firmissime tene &c ) hould most firmely , neither in any sorte doubt of this , that the onely begotten Sonne of God , taking our flesh vppon him , did offer himselfe , as a sweete smelling Sacrifice to GOD ; to whome , and the Father , and the Holy Ghost , the Prophets , the Patriarkes , and Priests , in the olde Lawe , Sacrificed bruite Beasts , and to whom in the new Testament , now , with the Father and the Holy Ghost , the Holy Catholike Church , throughout the vniuersall Worlde doth not cease , in Faith , and Charitie , to offer the true Sacrifice of Breade and Wine : in those carnall Sacrifices , there was a figuration of the flesh of Christ , which he should offer , and of the bloud which he should shed , for the remission of our sinnes : in this sacrifice , there is a thansgiuing and a remembrance , of the flesh , which hee hath offered , and of the bloud which he hath shed for vs : thus hee , describing the faith of the Apostolike Church in his time , and of the Reformed English Church now .

Weighing all these authorities with infinite like , which may bee brought out of all Antiquity , I haue greately meruailed how Transubstantiation hath crepte so farre into the Church , as to haue the same defined in so great a Councell , as that of Laterane was : doubtlesse , it is to bee imputed to some hiperbolicall speeches , of certaine Fathers ; and to that disposition of all sorts of people , who ( like as the m m Exod. 32. Iewes in the wildernesse , ) desire some visible God to goe before them , whom they might adore as present , and inuocate , and offer sacrifice vnto him : but doubtlesse most of all , it is to bee attributed to the pride of the Romane Bishops , in whose Sees the mistery of iniquitie hath been euer working more or lesse , within some small space after the Apostles times , that thereby the Prophecie of two Apostles n n 2. Thes. 2. et Apocal. 17. S. Paul , and S. Iohn , might take place : and Rome with her spirituall whor● domes might apostatate from Christ , and fornicate with the Kings and Nations of the worlde : and that of Christ be fulfilled , that when the Sonne of man commeth , he should hardly finde faith vpon earth . It cannot bee doubted , but that there haue bene alwaies some , still succeeding the Ancient Fathers ; such as Bertram , Berengarius , Scotus , Wallafrid , Alfrike Archbishop of Yorke in his Epistle to Wolstane , who more or lesse , haue written against Transubstantiation : the bookes of whom , as well as of diuers others , wee may thinke haue beene suppressed , as well as that many others for the supporting , of Transubstantiation , and of many other Popish Positions , haue beene deuised , by some Popish Monks , of the Roman Church , before the Art of printing was vsed in Europe , or the West . I haue lately perused , the painefull , and commendable labours , of one Master Iames in a certaine booke of his , in which out of the works of the Pontificians themselues , hee hath shewed , a 187. Treatises , to haue beene counterfeited , and set foorth in the names of Ancient fathers : & out of my small reading I am assured , he might haue added many more which may be proued alike counterfet , out of the confessions of the Papists themselues ; whereof when I spake vnto him , hee told me , that there was aboue 300 , or 400. more treatises , which with like probable reasons , wil be hereafter shewed to be supposititions : One thing , I haue specially noted , that the most pregnant authorities , which are commonly brought by the Pontificians , for confirmation of their errors , are , for the most part , taken out of the supposititious & counterfeit works of the Fathers . Heer , in this place vpon this occasion of their counterfeiting fathers , I will tell you , of a certaine deuised Miracle ( deuised for their transubstantiation ) which was carried vp and downe this Kingdome , by some Ignatianed Priests , some two yeeres since . A certaine Church , ( saith the relation ) with all that was within it , with the very Tabernacle , and towre it selfe of the sacrament was consumed with fire , ( the Sacrament onely , remaining vntouched , and hanging in the aire , vntil , that an Altar , being by order of the Bishop of the place erected , & a Priest appointed , to say masse vnder it , the same Sacrament of it selfe , descended down , vpon the Altar : ) ( but marke , what is deliuered also , in the same relation ) & forsooth also at time of the eleuation , when the priest , that said Masse , eleuated that host then God ( which he had * * My master valques in Rome taught , ( & it is the opinion of diuers Spanish Diuines ) that Christ is truely and really produced by as many new and seueral substantiall act on s productions , & makings as there be consecrated Hosts in the world : otherwise saide hee ( and that most truly ) transubstantiation cannot be defended . made and consecrated ) the miraculous host , hid it selfe , and could not be seene , till after eleuation ; when it shewed it self again as before , hanging in the air : this , is the substance , of that miraculous narration , if I doe not misremember , but , for the name , either of the city , where the miracle was wrough , or of the name of the city of the Archbishop , who was sent vnto , vpon the appearing of the miracle , I doe not remember ; neither could I , when I reade the narration , twice or thrice seriously ouer , think in what country those cities should stand ; neither could any of the three Ignatianed Priests , who were in the house , coniecture where the Cities shold stand : And the names of the Cities , were so obscure , that ( I protest ) I could hardly carry them out of the Chamber , where I reade the narration . I was some yeere since at my going ouer into Flanders very inquisitiue , of this miracle ( because , as the Priests said , the miracle came from out of Flanders , or France , from some of the Ignatians there ) but I If any one shal say , Christ is in penitrals ( in Pixes ) or if any one say loe he ere is Christ ( at Brussels ) loe there is Christ ( at Louain ) do not beleeue them saith Christ , for many fals Christs shal arise . Mat. 24. Mar. 13. could not by any meanes possibly heare , any the least newes thereof ; by which I esteemed it as a meere tale ( like those of Brussels , & Louaine ) as I indeed suspected also so much , when I reade it , though the three Ignatianed priests could not endure to heare any doubt to bee made therof , because both they , and their great Family , in which they were resident did beleeue it . Vouchsafe O Sauiour , to open their eies , that they may understand , how thy infinite loue did appoint and ordaine , at thy last supper , a venerable sacrament , and a most holy commemoratiue Sacrifice , as all antiquity & the true Catholike Church , hath euer taught : but not * * The superstitions Mexicans were accustomed the eue of their God Vitzilpuitzli to make a massie image of wheat , hony & the herb blit mixed together like the wodden image of their God in the Temple : the women also made certaine bones , and peeces of paste , the which with their Massie image after diuers inuocations and praiers of their Priests ouer and vpon them , hauing first carried them vp and downe in procession they did eate with dreadfull and horrible reuerence ; beleeuing the same to be the very flesh and bones of their God Vitzilpuitzli . Botero : Relationi vniuersali . parte . 4. lib. 2. fine . acomestible God , not a Visible God , not a Sensible God , not a tractable God , proposed as thy diuine maiesty it selfe to be adored , inuocated : who wet to ascend vp to heauen , & not to be found heer , or there in the desert , or in the secrets of houses , vpon earth ( as at Brussels , Louane , &c ( vntilthy glorious appearing , in al maiesty , with millions of all Angels : and if your humanitie , and Maiesty , bad intended to haue remained lying in the Sacrament , where you should need bearing vp : & lying in the sacrament , ( not able to go it self ) should need security , as locking vp vnder lock & key : need adorning with gold siluer , and pretious stones , to trimme you vp , thereby to procure deuotion : * * Math. 26. Mar. 14. how could you haue said , to your Apostles , and in them to vs : the poore , you shall haue alwaies with you : but me you shall not haue alwaies with you ? Good Iesus , if you were truly , really , and transubstantially , to remaine in the Sacrament , how should you not be alwaies with vs ? yea , and in more neede of our helpe , of oyle , and lights to burne before you , of locke and key to defend you , of Tabernacles made of gold and siluer to beare you vp , and to lodge you , &c. then the poorest lazare , that is , who more or lesse , can helpe himselfe ?

No , no , sweete Iesus , you were not to remaine in this sort vnder such sensible signes . A Sacrament , a diuine Sacrament you instituted , and euen as you told , o o Iohn . 3. Nicodemus , and in him , all , that no man , vnlesse he be borne againe of water and of the holy Ghost , should enter into the kingdome of heauen , ( not as though the substance of water should be regenerated in them , or transubstantiated into them , nor their soules be sanctified , with the substance and the essence of the holy Ghost ; In whose diuine person , there is nothing which is not an infinite substance , & an infinite essence ) but that the regenerate should be washed with water outwardly , and their soules be inwardly sanctified with graces of the holy Ghost : so also in this your diuine Sacrament , all the faithfull , were with their mouth to eate corporally the elements of bread and wine , and their soules to be inwardly fed , and sanctified by the graces of your bodie and bloud efficaciously working in them . And seeing the aduersaries great Champion p p Harding in his answere to Iewels challenge . pag. 139. Doctor Harding , commendeth and produceth to proue the Romane presence in the Sacrament , the similitude , wherewith Martin q q Bucer in comment . in 16. Math. Bucer vsed to expresse the manner of Christs presence , and how his bodie worketh those graces in the soules of worthie receiuers : I will ( it being as fit as similitudes vse to be ) heere vse the same : ( vt sol vere in vno loco coeli visibilis , circumscriptus , &c. Euen as ( saith he ) the visible Sunne is truly circumscribed in one place of heauen , and yet , as present in his beames , is truly and substantially exhibited throughout the world : So the Lord , although he be circumscribed in one place of the arcane and diuine heauen , that is , of the glorie of his Father : notwithstanding by his word and sacred Simboles truly as whole God and Man ; he * * Obseruing this sentence out of Bucer , may not Parsons his calumniating spirit , be called in question , who reporteth that Martin Bucer should affirme to the Duke of Norfolke ( who asked his opinion of the reall presence ) that if all the Euangelists had written were true , then Christs bodie must needs be there : what presence hee taught , you haue heere heard by himselfe confested , and by Harding approued : but Parsons bringeth his answere to the Duke , as thogh that worthie man had doubt●d of the truth of th Euangelist , a manifest ca●umny as you here see : but Parsons is ful of such stuffe . is as present exhibited , in the sacred Supper , and for that really , substantially : which presence the minde doth not , lesse certainly acknowledge , beleeuing these words , and simboles of the Lord , then the eies see , and haue the Sunne presentially demonstrated and exhibited by the corporall light . This is a hidden thing , and of the new Testament ; a thing of faith ; therefore hither are not to be admitted cogitations of the presentation of a bodie , which is consisting after the manner of this passible and fluxible life ; we must simply adhere vnto the word of our Lord , and faith must yeeld supply to the defect of senses : thus farre that learned man : and I wish the Reader to obserue the simplicitie of Doctor Harding , who produceth this place against Bishop lewel , as prouing the Romane transubstantiation . It proueth indeed , that Christ in his graces is truly and exhibited to the worthy receiuers of the Sacrament , which the Church of England in her I●yturgie , and articles of the conuocation , constantly with all the ancient Church Catholike delinereth . O how happy had it beene for Christendome , if learned men leauing off too deepely , to search into this dread . full misterie , had with a Christian simplicitie , applied themselues onely to the deuout and frequent vse of the same , and not so peremptorily to haue defined Christ , really & corporally to be present , eyther by impanation , as Rupertus Abbot , or consubstantiation , as the Lutherans , or transubstantiation , ( which is most improbable : and against the verie light of all antiquitie ) as Pope Innocent and his I ateranists : but such is the pride of the Romane Bishops , all their Doctrines forsooth must be vncontrollable all their vses vnreprehensible , all their sentences vnappellable : but if they would haue vouchsafed to haue squared their faith to the ancient Church , they would haue perswaded and inculcated the reuerent and deuout often receiuing of it , as of a diuine Sacrament : but as for the manner of Christs presence , ( seeing his Maiestie hath not more expresly deliuered it , then as in a Sacrament ) they would haue beene reuerently silent . But the r r Apocalip. 17. Cuppe of abhominations , was to come from Rome ; for which one day , she will be consumed and destroyed , euen by those Kings and Kingdomes who haue beene drunke with the Cup of her fornications and abhominations .

The seuenth Motiue .

ANother Motiue with me , and very forcible , The seuenth Motiue . is their intollerable , or rather execrable abuse in their vaine indulgences , the which being void of all foundation in holy Scripture , are nothing at all , to be grounded s s See ●ajetan . lib de Indulgent cap. 1. Roffensis consutat . assert . Lutheri Act. 18. Alphons . aduersus hereses . verbe indulgentia . vpon any Apostolical tradition , or authoritie of ancient Fathers . Those pardons lay as hidden , & little regarded vntil that prophane Pope Boniface the eight , ( of whom his predecessor Celestine , reputed by the Romanists for a Saint prophecied , that as he had entered like a Foxe , so he should liue like a Lion , and die like a Dog , as accordingly it fell out ) did by his impious , and superstitious Buls giue pardons , to the visiters of Rome in the yeares of Iubilies , t t Platina in vita Bonifa . appointing the same , to be kept euery hundreth yeare , ( although they are now ordained to be kept euery fiue and twentie , by Sixtus the fourth , as a little before they were kept every fiftie yeare , by the ordinance of Clement the sixth , ) and in the same his Buls did cast abroad the dregs of the filthy Cup of his abhominations : I call them dregs of the Cup , because being so iniurious to the death and passion of Christ , so perniciously ouerthrowing all discipline , and as a canker destroying good life , that I can hardly thinke of a name , vile enough for them . Dregges they are , therefore , because partly founded vpon the imperfect and impure defects of sinfull men , of whom there was neuer yet found one without many sinnes , or so perfect that he could u u Psal. 48. make redemption for himselfe , much lesse for his brother . Dregs , because this treasure , vpon which papall Pardons , are grounded , is blasphemously compounded , ioyntly of the infinite merits of Christ and his Saints : they seeme to acknowledge Christs merits , to be inexhaustible and infinite , and yet they will needs haue compartners with him , as Saint Laurence , Saint Paul , &c. in the founding of this Pontifician treasurie : Dregs and most vaine dregs , because this treasurie is founded vpon the actions and merits of Saints , not as they were meritorious , for so say they , they are rewarded in their owne persons , but as they were satisfactorious forsooth : ( as though an action , in that it is painefull , may not be , and is not also meritorious according to their owne principles , ) and therefore , because there were some Saints , who had more satisfactions then their sinnes required , ( as though euerie sinne , though in Saints , had not an infinite malice , according to their owne principles , and euerie action , in that it is satisfactorious according to their owne principles also , had not a finite , and a limited vertue ) these their satisfactions remaining in the Popes Vatican treasurie , he may dispense thereof , to whom he shall thinke meete . What need then of the pecuniarie taxe of the Apostolicall Chancery , or penitentiarie , if there be such a treasurie ? yes , that is to fill the purse , but not to inrich the spiritual treasurie of merits of Saints : and rather to buy some of them which are inexhaustible . I demaunded not long since of the x x M. G. B. Archpriest that was , vpon what authoritie of Scripture , the Pontifician treasurie of Indulgences was founded : considering seriously , he produced that of y y Ad Colless . 1. Saint Paul , ( adimpleo ea quae desunt , &c. I fulfill those things which are wanting of the passion of Christ , for his body , which is the Church . I replied that according to the exposition of ancient Fathers S. Paul was said to fulfil what was wanting of the passions of Christ , because Christ was to suffer in his members vntil his Gospell was peaceablye planted : and therfore the z z Act. 9. passions of Christs Saints were called the passions of Christ , and I added that it was meere blasphemie to say , that Saint Paul added any sufficiency to the passions of Christ , as though they were not sufficient in themselues : this and some like replies , he tooke so hamously ( for he is exceeding troubled , if you seeme to call in question any other Popish errour , then that which is contained in the Popes a a Breuia . Paull . 5. contra iuramcatum fidolitatis . Breefes agaist the oath of alleageance ) that since that time I neuer had any conference at all with him , and whosoeuer shall conferre with him shall finde little profit thereby , for he is a man who can endure no replying . A iust Pithagoras , ipse dixit . Againe dregs ; because whereas the Popes protend by them to deliuer ( à pena & culpa ) from sinne & paine , they deceiue the simple , for they themselues teach , that pardons do deliuer onely from paine or punishment , but they must forsooth needs heere also equiuocate , and that in their holy Bulles , to make their marchandize more sailable : and yet perhaps the ancient b b Bonif. apud Platin. in vita . deuisers of Pardons & most expresly Boniface the 8 did hold that they did deliuer from sinne also , for their most expresse words be ( à pena & culpa ) from paine or punishment & sin ; but now they are refined forsooth , & they do deliuer only from any pains , whether already enioyned , or to be enjoyned , or to be suffered in fierie Purgatorie , but not from sinnes .

Dregges , for where as they all generally teach , that as they are like in efficacie and vertue as they are in sound , so they do giue plenaries , and most full plenaries of Pardons , c c Indulgent . concess ad in stant . collegij . Anglica . for verie trifles and toyes ; and I could not but thinke my selfe to trifle the time , if I should stand to set downe any of their particulars heerein , especially of those most large vaine pardons , which the late Empresse , mother to this Emperour , obtained for her selfe and all others , vnto whom she should vouchsafe to bestow for a fauour one of her silly granes of glasse or horne : I my selfe had some fortie of them by that Empresses owne hands deliuered vnto me as a speciall Iewell . One thing I note in one of their Pardons obtained by the English Colledge , that whosoeuer wil obtaine the same , d d 13. Pardon . must say the Letanies before God , or some Image ; they wel make a distinction betwixt God and the Image , for as Lactantius long ago said , where an Image is set vp to be worshipped , God cannot be there .

Dregges , and most vaine dregges , because these pardons , are tied to little granes of glasse or horne , &c. so that if a man call vpon the name of Iesus deuoutly at the houre of death , he shall haue a plenarie , ( prouided he haue an English graine ) I call it not a dregge to say , that whosoeuer calleth vpon the name of Iesus , at the houre of death , beleleeuing in him as in his redeemer , by that saith which worketh with , and in charitie , that he shal thereby haue remission of all his sinnes in Christ , and consequently of all paines ; for ( exempto reatu , eximitur & pena ) the guilt of sinne being taken away , the punishment is taken away also : as ancient e e Tertul. de baptismo . cap. 5. Tertullian pronounceth . But I call it a vile dreg to say that such a one shal haue remission of all paine , prouided he haue a grain ( a very character of the beast ) as though Christs passion were to worke by graines . The Popes trea furie indeed may , but not Christs passion , which worketh no otherwise then by faith and loue , in his word , and his holy Sacraments by him expresly instituted , & not by man deuised . I noted not long since , how Ignatius the Parent of the Nouell societie , ( vnworthily called of Iesus ) is painted vpon his death-bed , breathing out the name of Iesus , but to assure vs all , that he escaped Purgatorie , it is expressed in the same pictures , drawne according to his life written by f f Ribad . in vita Ignat. and his pictures according to the same . Ribadinera an● Ignatian , that he died not , without a plenarie indulgence : belike he , who is alreadie beatified by Paul the fifths authoritie , and shall doubtlesse ere it be long , be sainted , when the Ignatians shall haue prouided money enough for the Charges of canonization , had not satisfaction enough for himselfe when he died , and therefore had part of the Romane treasure giuen him : but when he is sainted , he will haue such store of merit and satisfaction ( hauing gotten it in heauen belike ) that there is no doubt , but he will greatly adde , to the treasures of the Church : and this addition had beene made long before this , if diuers thousands of Masses offered for his canonization to a certaine Popes Nephew , could haue procured It is a complaint which I and diuers others haue often heard from the Ignatians , perhaps the purse for good vses posted vp and downe , is intended for these charges . the same . But* want of money is the cause why he is not , yet sainted , as many of themselues haue complained : and I suspect , that the time of his sainting doth approach , because now the Ignatians beginne euery where , to broach abroad those commentitious wonders , the which lesse then some two decades of yeares agoe , were scarce knowne or not to be heard of in Rome . But Saint Richard Holdcorne , and Saint Henry Garnet haue alreadie greatly increased this treasure , for they did great satisfaction , dying as glorious Martyrs : and how glorious and potent a martyr Saint Henry Garnet is you may gather , by the picture of the strawface , which they haue procured to be drawn of him beyond Seas : in which his face is drawen , as if it had appeared in the straw most shining with a crowne vpon his head , ( to shew perhaps he is a king in heauen ) with a star in the forehead ( to associate him perhaps with the twelue starres of the g g Apoc. 12. Apocalips , signifying eyther the twelue Patriarkes or the twelue Apos●es ) with a Cherub also , ( to shew perhaps that he is assumpted , to the second quire of Angels , of the intelligent Ch●rubins , ) but they should rather haue exalted him to the Seraphins , for surely he had more good will for the Popes cause , then he had learning to defend the Popes Monarchie , as it was euident at his triall when he gaue not satisfaction as was expected . For my part I greatly lament the mans case , knowing that he was otherwise of a ciuill conuersation , although not deseruing the applause which is now giuen him , his conuersation being verie ordinarie , & himselfe much giuen to drinke hot Sacks , ( of which also he tooke very plentifully the day before his death , as very honorable persons do testifie ) a liquor not fit for such as liue with ease ( studying little , and praying little ) and haue saturitie of bread , and conuerse much amongst women : but he is with his Iudge , & hath receiued accordingly as he was found going hence either good or bad , and if his repentance were sincere , doubtlesse he hath found mercy .

Againe dregs , because this their Papall h h Antonine a Saint with them holdeth that the Pope by his absolute power can deliuer all soules out of Purgatorie . Anton. 3. titulo . 22. cap. 5. Monarchy of the Pope ouer the souls in Purgatory , is not to deliuer them ther out by way of impetration or intercession only , but by way of suffrage , & iust exchange by paying paine for paine , debt with debt , the paine of soules , with the paine of Christ , and his Saints ; and yet I call these dregs , because as it seemeth few Pontificians , do beleeue them , to be of like force , as they sound : for the most of them , after they haue procured trentals of Masses vpon trentals for their departed friends soules , yet still they remaine in doubt of their friends states , and do procure new Masses vpon Masses . Doubtlesse it were good his holines would determine what number of Masses is sufficient ( bing accompanied with his powerfull grains ) to deliuer a soul out of Purgatory , as wel as he determineth , what number & maner of miracles are sufficient , for the inrolling one into his Calender of Saints , for otherwise the iudiciall & discreet Pontifician will easily grow to suspect , that neither Masse nor grain are of so great validity , and valor , as is pretended , if after so many of them celebrated for one soule , yet still more are required . Surely Robert Parsons who died not long ago in Rome , had one of these graines & plenaries for you shall seldom heare any Ignatian ( according to their fashion for others ) pray for the rest of his soule : perhaps they repute him a Saint as some seemed to doe in Rome , who got some of his haire , to keepe it for a relicke , ( therein some what more wise then a certaine person within this Citie , of no very good name , who washing ( the night before his death ) Roberts the Monks feet lately executed at Tiborne , pared off , some of one of his nailes , to keepe the same for a great relicke ) but Robert Parsons , as his life and conuersation , was but ordinary , not passing vertuous in any respect , as all indifferent persons will say who haue conuersed with him , so his end was but ordinary , in respect of Sanctity , and in some respect not like a Saint , because as I haue beene credibly informed , by those that were there at his death , he talked idlely , and raued some whole daies before his end , ( a thing though very ordinary with such as dye of burning feuers as it is reported he did ) yet not vsually in Saints : and it is thought , that his sicknesse , first grew vpon him , for that there was a question made , about the hauing his bookes examined in the inquisition , & it had so beene , if their great Cardinall Bellarmine , with Aquauiua their General , had not stood for him , as is reported . But , to returne to indulgences , it seemeth , that Popes themselues haue little better esteeme of them then dregs , who make such hauock of them . Great is that priuiledge of the Carmelites , who haue obtained of some holy Pope or other , that no one of their order , shall abide longer in purgatory , then vntil the next saturday after their death . This their priuiledge was publiquely defended in Paris , in the yeer of our Lord 1601. by Iames Rampont a Carmelite , vnder the moderation of their most wise and learned Master Bartholmew Girart a Nauarricke as Mounsieur Pierre Moulin deliuereth in his defence of his Maiesties Pierre du moulin en sa defense Article vingtvniesme . most Christianlike and learned premonition to all Christian Princes . As liberall , if not more liberall , was Innocent the fourth , who graunted to all such , as fought by his authority , and commaund , against Conradus , forgiuenesse of all their sinnes , not onely for themselues , but for their friends also , as k k Paris . in Henrico 3. ad ann. 12●1 . Mathew of Paris recordeth : like was the greate liberality of Pope l l Epist. leodien . contra Paschalem Paschall to the Earle of Flaunders , if he would vpon his commaundement , despoile and afflict the Church , and Cleargie of Leedes , for ioyning in true obedience to their lawfull Emperour Henry the fourth , with innumerable such like dregges , haue Christian People and kingdomes , beene bewitched , since the time of the Diuels rage and losing . Who can sufficiently deplore , the miseries of these times ? Who will not cry out ? O manners , O Times ! and bewaile these crooked and distorted soules of men ; bewaile such Marchandizing & traffique of soules , which is now growne so vsuall , that at Rome , there is a booke printed , called the m m Liber intitulatus Taxa cancellariae . seu penitentia . Apostolicae . taxe of the Apostolical penitentiary ; in which book , there are taxes for dispensations , for absolutions of all sorts , and according to the greater or lesser difficulty , of the dispensation and absolution , greater or lesser is the mony-taxe ; for money is all in all and all is vendible at Rome for mony , God , Altars and all , as Baptista Mantuanus long agoe deplored : yea & n n Berv. de considerat . ad Eugen . lib. 4. cap. 2. Saint Bernard , challengeth Eugenius Pope thus . Giue me but one , in all that populous City of Rome , who gaue consent to thy election , to be Pope , but either it was for present paiment or for hope of pa●ment . If so ô holy B●rnard , then hardly was Eugenius an Apostolicall Pope : for if Simon , who would onely haue bought for money , power to giue the holy ghost , lost all the lot and part he o Acts. Apo. c. 8. had with Christ , as that Peter saide , which could not deceiue : then Eugenius , who really came into the Papacie , by Simony ( as almost all others now doe , as both Heauen & earth will witnesse ) hath no lot , no part , ( in sermone isto , ) ( saith p p Ibidem . Peter ) in this speech , in this Faith and Church of Christ ; and so Eugenius no Pope , and so neither his successours .

There was lately in this City , a very vnlearned Franciscan Frier , who had store of this treasure , out of the merits of his Parent Saint Francis ▪ ( for all men who knew his conuersation , will sweare , he had no superfluity of merits of his owne , to bestow vppon others , and yet hee The worst Pontifician Priests commonly most ●ought after . was daily more frequented , and visited , then the grauest in the prison where he was , ( for so it is that many English pontificians , seeke such ignorant , and intemperate Ghostly Fathers , as by experience , can haue compassion of others infirmity , bee it in any sinne of &c. This brother forsooth , had the life of his holy Father , hee had also certaine girdles with certaine knots vpon them ; the which , whosoeuer should weare , and deuoutly say some certaine praiers , vpon euery * * Marke the Practises of this Pardon-monger : one of those knots , he should for euery one of them , haue some great pardon by the merite of Saint Francis ; and by the wearing of the girdle , he should come to Heauen , and should haue so great a bléssing , neuer to diesodain death . These bauld pardons when I read in a copy out of his own hands , with astonishment I admired thereat , and procured an Assistant in the house , to speake with him , and to perswade him , to desist from selling such merchandise any longer : but I profited nothing , for whensoeuer , his sheepe came to him , ( not vnlike those , who in the fielde were wonted to heare his Father S. Francis preach , when men neglected the same ) hee would still in steed of setting foorth the infinite merits of Christs death and passion , inculcate , vnto them the Merits of Saint Francis , and of his miracles , & of the knots of his girdles , vpon the which holding them in his left hand , hee would with his right hand point out the attributes and perfections of them , not without the laughter of some of them that haue beheld , & contemned the mans superstitious folly . That this is true , I appeale to the consciences , of such , who haue often heard him , and who haue also sent him better Angels , for his girdles , then any he could giue them : God pardon him ; and open his eies , and conuert him , to his mercy : if the man , did not perniciously , still labour to bewitch others , with such trumpery , and if hee were not a most vehement enemy against the Oath of Allegeance ( so vehement that to my face he hath iudged me worthy to bee burnt for my booke of the Oath of Allegeance ) I would not so much as haue once glanced at his proceedings ; but if hee hold himselfe discontented , and if the glory of God require it , there is much more behind , and he shall , if he desire it , drinke the dregges of his owne cuppe , vntill he surfet . But lea●ing to discourse longer of this matter , I insinuate this one thing , that there are of my acquaintance , some English pontificians , as worshipfull , as ingenious , and as zealous ( yea too to zealous , ) as the best of them , and yet as they haue often professed vnto me , they could neuer vnderstand , nor conceiue , the mistery of indulgences , which diuers haue often laboured to inculcate vnto them . Iesus vouchsafe it may be in the end for the saluation of their souls , and that they may vnderstand with what trumpery they are still pestered from Rome , and I intreat the curteous and Christian Reader of these my Motiues to pray for their conuersions .

The eight Motiue .

ANother Motiue is their manifest abuse , in commaunding and decreeing , the publique Liturgy of the Church , ( in , and at which , with common consent , and concording deuotion , God is to bee honoured , by all sorts present ) to bee celebrated , and done in tongues vnknowne to the Laity , which cannot , but be a most intollerable and inexcusable abuse , to any one , who with an indifferent eye , shall peruse the 14. Chapter of Saint Pauls first Epistle to the Corinthians : where he so strictly chargeth ( adding that q q 1. Corin. 14. they are the Lords commandements ) that Church , and in her all other Christian Churches , that their publique seruice and Liturgy , ( which consist of preaching , praying , exhorting , and ministring of the Sacraments ) should be done to the edification of the whole assembly : which hee in that Chapter , most earnestly and effectually , laboureth to shew , could not bee , if their publique preachings , exhortations , prayings , conferences , singing of Psalmes and other liturgicall actions , were performed in tongues , not knowne , nor vnderstood by the assembly , and especially , ( to confound the R●mane tiranny , against the Laity in whose ignorance their victory standeth , ) marke , those words of the blessed r r Ibidem . Apostle : But if thou blesse in the spirit , ( to wit in an vnknowne tongue . ) hee that supplieth the place of the vulgar , how shall hee say , Amen , vpon thy blessing , because hee knoweth not what thou saiest ? for thou indeede giuest thanks well , but the other is not edified . Doth hee not in these words euince , that in the seruice which is publike , ( especially in the commemoratiue sacrifice , offered by all , and for all ) such it ought to be , that the La●ty , the Vulgar , may vnderstand , and thereby be edified ? and hee expresly speaketh of edification , by vnderstanding the seruice : and I challenge any aduersary , to shew that the Apostle heere speaketh of edification , by dumbe Rites , Ceremonies , or vnknowne tongues : vppon this Chapter of Saint Paul , the s s Annotations in 14. 1. ●orinth . Rhemists haue made many impertinent Annotations , and those verie long ( for that is their fashion , when they are in a Labirinth of difficulties , to make many large windings , and turnings , either to confound the Reader , or else to make him thinke they can say much , and so cunningly slide away ) but if it please the Curteous Reader to peruse them , he shall finde , that they doe not cite , any one sentence of Auncient Father , Commenting vpon this Chapter : their consciences telling them , that by citing of the Fathers , they should therein discouer their owne turpitude . For if it would haue pleased them to haue reade Saint Hierome , Saint Chrisostome , Theophilact , Haimo , yea Thomas Aquinas , and all those Auncient Fathers , who haue made Comments vpon that Scripture , the fourteenth of the first to the Corinthians , they would haue seene their owne turpitude , discouered , and their mistery of vnknown tongues , in publique seruice condemned ; and that subuerted , which most of them with other Romane errours , sweare to obserue , and ke●pe in their vngodly oath made by their vnpious , Pius the fourth Pope of that name .

But I must tell them also with their patience , that this their practise , is against a certaine Canon of their great and Admirable assembly of aboue a thousand of Prelates vnder Innocent the third , t t ( one . Later . c. 9 where it is decreed , and appointed , that where di●ers people had sundry rites , and languages , there should bee Priests prouided , to minister them diuine seruice , according to their rites and languages ; and in the end of the Canon this reason of this constitution is added , as cause of the constitution it selfe , that the Priests might preach and edifie the people , ( verbo et exemplo ) with worde and example . But the Romane Bishops , in practising against this , seeme to imitate the old Romane Ambitious Conquerours ; who in such lands as they powerfully subdued , did egregiously endeuor to exile the auncient , and naturall tongues of the inhabitants , and to bring their owne in vse : being wisely perswaded , that it is the politikest , most peaceable and surest way , to obtaine secure possession of the conquered . So these later Romanes , in their stiffe and obstinate requiring , to haue their language , reigne in the diuine , and publique seruice throughout all Churches of the West , what else do they intend , but that the Pope may reigne throughout all those Churches ? which more or lesse , through his excommunications , interdicts , promotions , presentations , and through the imbecility of Princes , and the blinde ignorance of Christian people , he hath conquered to his tiranny : Baptizing them after the name of his See of Rome , Romane Catholikes , not after the name of Christ , Christian Catholikes : for Christian is a name now out of vse , vnlesse it bee in the reformed Churches of Christ , where Christ is truly , and only honoured and glorified : but howsoeuer , the Popes tiranny , bee applauded in seruice of vnknowne tongues , doubtlesse the u u 1. Petr. 5. Roaring Lion , laugheth thereat , to see by his institution , warres to bee proclaimed against Gods Scriptures , and all Antiquity ; God to bee depriued of his Honour , ( which consisteth in the vnderstanding , seruice , and religion of the heart : for he being a spirit , x x Iohn 4. in spirit and truth hee must bee adored ) the Christian flocke to bee dispoiled , of their spirituall deuotion and comfort , which is not possibly to bee had , without the conceiuing , and vnderstanding of such things , by which the spiritual comfort is to be brought and ingendred in their soules . They pretend forsooth that the misteries of their Masse , will bee had in greater admiration , if they be not in a tongue vnderstood , by the common people . Alas , how wisely ? for I hope , their people must vnderstand the mysteries of the Masse , and therein be instructed , as their Tridentine Catechisme commaundeth , and as the Rhemists glory in their preface to the new Testament : and if they must bee instructed , to vnderstand the Diuine rites and Ceremonies ; Why may they not bee permitted to haue the seruice in a tongue that they doe vnderstand ? Their goodly argument , that some of the auncient Fathers , carried the mysteries of the Church closely in the primitiue daies , falleth of it selfe : for was not that done in respect of the Infidels and Catechumens ? but as for the faithfull , they all well knew that phrase ( norunt fideles ) the faithfull haue knowen ; and they vnderstood all the mysteries for the most part . The primitiue Church , practised faithfully that of Christ , ( y y Mat. 8. Luc. 12 quod in aure &c ) that which you heare in the eare , preach vpon the tops of houses : but although you were iustly afraid to haue your Masse mysteries celebrated , in known tongues , in respect of infinite impertinencies , and contradictions that are in it ; why should you not suffer so much , as is read of holy Scriptures in your Liturgies , to bee read and song in tongues , known to the Church ? And what may bee thought , that Christs Apostles , would write their Gospels , and Epistles , in the Greeke tongue , ( Saint Mathew in his Gospell , and Saint Paul in his Epistle to his Countrimen , writing in the Hebrew tongue , onely excepted ) , but for that the Greeke tongue , was most common , throughout the East part of the world where Christian Religion was , first planted ? And in the Primitiue Church al * * I desire the learned Pontificians to tell me whether the Apo●riphall Liturgies of Iames , Basil , Chrisostom , Ambrose , yea of S. Peter also ( which they falsly pretend ) were not written by them in the most vulgar tongues vsed then in their churches ? confesse your tiranny O yee Romans and abuse Gods Church no longer . Church-seruice , was in this part of the World of Europe , and that of Asia for most part in the Hebrew , Greeke , or Latine tongues : because the same were more or lesse common , where Christianity was first planted : as for other countries , where the Gospell was preached : as first in AEthiopia : who is ignorant , but that the Churches Liturgie , was from the time of the Eunuch , vntill this day , in the AEthiopian tongue ? Sclauonians had the like , Armenians the like , Egiptians the like , Grecians the like , Latines the like , Hebrews the like : and what doubt can bee made , but that the Indian Conuerts by Saint Thomas had the like ? And wheresoeuer the Apostles planted any Churches , what question can be made , but that they did obserue the rule and z z 1. Corin. 14. commaundement of the Lord , to his Apostles , that euery thing should bee done to edification , and that glorious prophecie should bee fulfilled , euery a a Philip. 2. tongue shall confesse to his name : yea , the very Formes of all Church-seruices , doe clearely shew , that the People and Clergie were answerablye to conioyne their prayers together , and to answere each other , as it is deliuered in the b b Constitut . Apostol. Clementis . Cirill in Catech. mistagog . Iustin . Apolog. 2. ad Anto●mum . liturgiae Iacobi . Chrisosto . Ambro. Basil saepe . constitutions of the Apostles , the olde Liturgies , and other Auncient Fathers : and what else did the comming downe of the Holy Ghost in the formes of so many fiery tongues , at Whitsontide , else portend and signifie , but that euery tongue should confesse the name of our Lorde IESVS ? and where this more meetely , then in their publique assemblies , where they were to honour GOD , and yeelde to each other all spirituall Comforte , and consolation ? which could not , nor cannot bee performed , in dumbe and barbarous shewes .

I cannot heere omit to set downe a point of simplicity of their great Doctor , Doctor Harding , who answering an obiection , made by D. Iewel out of Saint c c Basil . Hexamer . hom. 4. Basil , affirming that the people together , men , women and children made a sound in their answers in the Churches , in the publike seruice to God , like to the sound of a waue , striking vpon the Seabanks : This profound d d Harding answere to Bishop Iewels challenge . page . 8. Doctor would haue Saint Basil vnderstood onely , of the peoples sounding the word Amen : wisely insooth . Doubtlesse , the Doctor was in a dreame , or else forgot what Countryman Saint Basil was , or of what countrey people , that Father speaketh : e August . in Psal. 16. expos. 2 Harding . supra . if he had remembred Greece , or euer read any of the Greeke Lyturgies , or seene the Greeke publike seruice , which vpon the day of Saint Athanasius , the Grecians are permitted to celebrate in their owne tongue , in Rome , he would haue well vnderstood , that the Grecian Christians make longer answers and responses , in the publike Church seruice then Amen . But his answere to an authoritie produced by that learned Bishop out of Saint Austen perhaps is wiser ; no insooth , more fond , heare it : ( Quid hoc sit , &c. ) what this is ( saith Saint Austen ) after we haue prayed to God to make vs cleane from our priuate sinnes , we must vnderstand , that we ought to sing as with humane reason , not with voice as birds doe , for Owsels , Popiniayes , Rauens , and Pyes , and such like birds oftentimes be taught of men to sound they know not what : thus Saint Austen . Now it is manifest that these words are to be taken , of vnderstanding what is sung : but what answereth Doctor Harding to them ? marry thus : These words are to be taken of the vnderstanding of the sense ( saith he ) not the tongue , which the seruice is sung in . Now , the Vicar of Saint Fooles should be his ghostly Father , were he liuing . How is this Rabby taken in his folly ? these words are to be vnderstood , that the People must haue vnderstanding , of the sense of the words , but not vnderstand the words . Helpe out your Doctor you of Doway : for doubtlesse he is grauelled : what would heere become of him , if more of the sentences of the ancient Fathers which comment vpon the 14. Corinthians first Epistle : had beene by himselfe produced , and other out of Saint Austen vpon Genesis ad literam : he would doubtlesse haue runne out of the field , or else haue beene stroken downe to the ground , especially if he had heard that miraculous voice from heauen , which Pius the second Pope writeth of . The Doctour was much delighted with visions in his life time , and therefore I will now for his sake set one downe for the Dowists to demurre vpon it . There was a great controuersie betwixt the Pope and his Cardinals , ( as a f f Pius . 2. hist. Bohem. cap. 13. Pope relateth ) whether the Morauians and the Russians conuerted to the Christian faith , by Ciril , should be permitted to haue the publike Lyturgie , and seruice in their knowne tongue or not . Their Apostle Ciril was earnest for it , with some of the Cardinals : others contradicted it , which contradiction miraculously was checked with a voice heard from heauen , speaking thus to them ; Let euerie spirit praise the Lord , and euerie tongue confesse him : and so the Pope with his Cardinals were by the Angelicall vision , instructed how to vnderstand those Scriptures by the Angell cited , and therupon gaue way to Cirils request ; that the Morauians & Russians should haue their publike seruice in their own tongue , which they haue to this day : wherein they doubtlesse find such a comfort , that by no meanes they will relinquish that holy vse , though some haue often attempted against it . I haue obserued how since the English Pontificians haue had their Primers set forth both in English and Latine together , that they do farre more willingly , and more deuoutly read their prayers in the English tongue , them in the Latin : protesting that they receiue far greater comfort thereby ; wishing also that the publike Church-seruice might to their like comfort be proposed in that tongue which they vnderstood . Before God of his mercy , first touched my hart to listen vnto his gospel , I would sometimes out of a contemptuous kind of curiositie ( where I was not knowne ) heare a peece of a Sermon in some of the English Churches heere in London : but by no means wold I stay or listen to the hearing of the singing of their Psalms , ( for I did both loath and detest them ) but when God vouchsafed to touch my heart , first with consideration of the Romane abuses , both for doctrine and discipline , I began sometimes to commune with my selfe , whether perhaps , the English Church Lyturgie were not calumniated ? Whereupon I would sometimes more considerately , and ( where I was not to be knowne ) begin to giue more carefull , listening vnto the English Preachers , and also most curiously obserue the manner of the singing in the Churches : both which at very first me thought were performed with that simplicitie , integritie , and grauitie , that I began to thinke thus : perhaps God is amongst them ; but when vpon often , and further more curious obseruations , I found that all their seruice ( except some few prayers , and those verie holy also ) was composed out of the infallible word of God , his holy Scriptures : I resolued that the same must needs be good , if no essential part of seruice , were otherwise wanting . And when I found also that the Preachers continually did inculcate to their Auditors , integritie of conscience , and holinesse of conuersation with necessitie of good works , and of that faith which g g Ad Galat. 5. worketh by charitie to saluation : I well and clearely perceiued how the Church of England was most egregiously calumniated by the Romane Doctors . And when I found also the ministration of the two principallest , ( and singularly so termed ) Sacraments : to wit Baptisme , and the holy Eucharist , so sincerely and Euangelically , and so voide of all superstition , ministred in their Churches , and withall found that Confirmation , Penance , Marriage , Orders , Visitation of the sicke , were for the substances thereof , religiously vsed in their Churches , I was not a little edified . But that which most edified me , was to obserue , how in their publike Lyturgies , their minds seemed to me , ( or at lest that they might ) to concurre ioyntly with their tongues , and with their religious and pious sounds , to beate the gates of heauen , and begge mercie at his handes onely : whom , with the most blessed Father , and the holy Ghost , I saw onely worshipped with diuine worship in their Churches . And although I wanted in some sewer that lowly , humble , and religious carriage , which the place , the manner of prayers , and assembly required ; especially in some of the young sort : yet in the ministers themselues , and the matrones with many aged men , and others of riper yeares , I saw them often kneeling with great deuotion and attention to my great edification . There I obserued not that drowsie oscitancie , leaning , and yawning , which is so frequent in the papisticall Churches , yea euen amongst the h h Bern. in coena Domini . cap. 3. religious Monkes . There I obserued not the impudent and shamelesse attendings , courtings and obseruings of fine dames within their Churches , the which how intolerable it is in the papisticall Churches , especially in Italy and at Rome it selfe , I referre to the iudgement of all indifferent trauailers : doubtlesse their Churches there be still repleate , with i i 2 Pet. 2. adulterous , lasciuious , wanton , and incestuous eyes . Obseruing these things : O how happy thought I , art thou O England , if as thou enioyest the light of Christs Gospell , so also thou wouldest more and more by holy and pure conuersation , labour to excell the Churches of Sodoma , and Gomorha , where all impure Idolatry , and abhominations doe reigne ? Heere I obserued also , the glorie of God euer commended . Faith , Hope , and Loue in Iesus Christ , incessantly inculcated , the Fathers of the ancient Church reuerently cited , the memories of the most blessed Virgine Mary , and Christs Apostles reuerenced and honored : yea in their publike Prayers , and Sermons their vertues and noble acts , preached , commended , inculcated , to be followed , and imitated : The buriall of the dead , verie religious and pious , and altogether Apostolicall : which obseruing , me thought these men sure doe striue onely for truth , reiecting all vncertaine traditions . And then with all I could not , but inwardly be moued in my verie soule , against Stapleton , Sanders , Allen , Parsons , Bellarmine , and other like Pontificians , for their horrible calumniations , against the Church of England , and the gouernment thereof , as though they buried their dead like dogs ; perswaded not their people to good life , but onely to faith ; that they ministred their Sacraments , very irreligiously , with such like imputations , all which I found to be meere calumniations . And I found the same Church so Apostolicall , so Christian , that me thought I saw the very Primitiue faith , and practise of the Apostles , and the verie rites of their Church to be in it obserued . And in these obseruations I began more inwardly to be moued , because as my knowledge and inclination to allow of the Church of England , and to abhorre the Romane heresies and abuses increased : so also my soule increased in the loue of God , detestation of sinne , and auoiding the occasions of sinne , the loathing of this life , and an earnest desiring to be with Christ : whom ( since my renouncing of Papistrie , ) with the Father , and holy Ghost ( as my soule , euidently testifieth vnto me ) I do most sincerely loue and esteeme aboue all things in this world , and so fully with my whole soule & heart , that me thought I could comfortably and confidently say vnto it with the words of the holy Prophet , k k Psal. 114. ( conuertere , &c. ) my soule be couerted into thy rest , for the Lord hath done well to thee . And I could not , me thought , hinder the working of God within me , nor refuse that testimony of S. Paul : the holy l l Ad Rom. 8. Ghost giueth testimonie vnto our soules , that we are the children of God , yet so if we suffer with Christ , that we may also raigne with Christ .

The ninth Motiue .

I Should heere adde somewhat largely of their pernicious The ninth Motiue . doctrine , of equi●ocation , which hath beene another , no small Motiue with me for my conuersion : which doctrine the Ignatians haue specialy set a foote , at least in practise within this kingdome : they forsooth , who will not permit that the Scriptures of God , should be promiscuously read by the vulgar people , haue in their vulgar language , in Pamphlets ( rather libels being without name ) dispersed throughout this kingdome , the pestiferous doctrine of equiuocation , with their strange and paradoxicall half propositions , & Amphibologies : propositions ( forsooth out of their r r Treatise of equiuocation written or published by Henry Garnet . Ignatian Logicke ) halfe written , halfe spoken , halfe concealed : and why , bring they not in also as well propositions of a triple difference ? whereof one part may be spoken , a second written , a third concealed , and not vttered ? and why not propositions of a quadruple difference , as part written , part spoken , part by signes , and part by concealment ? and so make mentall , verball , written , and dum or silent proposition all in one , to set vp their vaine doctrine of equiuocation . Some ingenious Pontificians of my acquaintance there are , who do what you can , yet you cannot driue this doctrine of equiuocation into their heads , but such as haue beene brought vp vnder the Ignatians , and are deuoted vnto them , they haue their lesson at their fingers ends . Not long since there was s s Iohn Koome . one of these Ignatian Priests , who being examined by the Archibishop of Canterburie not long before his death , did not onely denie himselfe to be a Priest , but also by religious oath , did forsweare the same : being challenged for it , he excused the same by the art of equiuocation , stoutly auouching that he had beene so taught by his master , a reader of the societie of Ignatius , and indeed it is the doctrine almost of them all , that any proposition whatsoeuer is or may be allowed , by the art of equiuocation , the same also may be confirmed , and auerred true by religious oath : and yet this equiuocating swearer so ready to forsweare and deny his Priesthood was a most bitter enemie against all such as would take or allow the taking of the oath of Alleageance in any sense whatsoever . I could produce many such examples of equiuocating Ignatians , one I will not omit of a friend of the Ignatians , who wouldfaine haue beene an Ignatian , before this , but that Master Strange the Ignatian lately banished * * R. C. the common collector for Recusants by the art of equiuocation protested to certaine Priests in the Clinke ( cóplaining of their wants ) the very day before the 1000 , and certain 100 of pounds were taken from him that he knew not in the world where to fetch 20 shall . this man had not sorgotten his Accidence rule , huic habeo , non tibi , I dare auouch there is no day passeth , in which he doth not religiously vse this art . Some three daies since the 9. of Ianuary he hath sent in writing an equiuocating super sedeas that because he was thé sicke ( with an il stomack for the oath of allegeance ) he would provide for the Clinke prisoners no longer out of the towre , told him that his imperfections should not be laid vpon their order , being of such rare pharisaicall perfection forsooth . This man is gracious with diuers worthie persons of the feminine sexe , into whole fauours , he hath wound himselfe , so greatly that he can obtaine one of their fauours to weare next his skinne , and ouer his whole bodie a whole weeke togither , yea in the time of his holy imprisonment to comfort his imprisoned corps : Freshly vpon the discouerie of the damnable powder-treason , it was his chance to be taken , & to be brought before the honorable Lord Maior of London , by whom being examined vpon suspition of his person , and religion , and asked whom he thought to be head of the Church of England , without any difficulty , he answereth thus , the King : which his answere might well haue deceiued , that honorable person , if he had not more narrowly , obserued some other of his answers , in which he found him faultering : and thereupon committed him to the Counter , where he staid not long : he being afterward questioned withall , by some zealous Romane Catholicks , how he could without deniall of his faith concerning their article of the Popes supremacie , acknowledge the King to be supreme head of the Church : what ? replieth he peremptorily : I meant not the King of England , but the King of heauen : ( the truest word he euer spoke , for the King of heauen is indeed the onely supreme head of the Church of England ) and he added that he thought in respect of the dangers of the times , that he might iustly vse such equiuocation . Pardon me courteous Pontifician Readers , that I thus , particularize this man ( there is more in store ) I doe it onely that our English Ladies , and some worthie persons of the deuout sexe may know , what manner of men those are , to whom they commit their secrets . And if he hereafter deale with some of them , as he hath alreadie dealt with a verie worthie Ladie , ( too worthy for him or any other Pontifician Priest ) they will haue no great cause of Comfort in him or his like : I could discipher the spirits of some other equiuocating , and dicing westerne Priests ( to conceale the rest ) God turne their hearts to consider the states in which they stand , and vouchsafe O mercifull Iesus in t t 1. Pet. 2. whose mouth was found no guile nor deceit , rather to confound them , then suffer them to defend their equiuocating practise by your most sacred doctrine , and immaculate examples of your purest conuersation .

The tenth Motive .

TO proceed , the tyranny , by which they denie The tenth Motive . the indifferent reading of Gods holy Scriptures , in the vulgar tongue , is most inexcusable : doubtlesse the cause is , they do feare the taxing of their most manifest heresies , even by the simplest : I cannot blame them , for their pollicie herein . For manifest experience teacheth , that wheresoever the word of God is translated into vulgar tongues , and the same devoutly read , there poperie still falles more or lesse , an inuincible argument , that the spirit wherewith the holy Scriptures were written , worketh in the humble readers . Haue ye forgotten ye Pontificians , that the Iewish Church , had the holy Scriptures written , and read vnto them in their vulgar tongue ? why therefore shall the Christians of the new Testament be debarred of the vse of the same ? are not the holy Scriptures , their riches , their treasure , and the cause of all consolaion to the devout readers ? why doe you not then permit vnto them the vse of that , which is their owne ? but I must crie you mercie : for the Scriptures are onely the treasure of the Romanes , and onely as part of the Popes Patrimonie , are at his disposing : Would God also he would seriously peruse them and practise them , for in them is his Religion condemned : if you say , they are abused , by some of the simplest ; and that promiscous reading of them breedeth heresies : alas , alas , as though the simple people were the Deuisers or Authors of many heresies : how many heresies can you reckon , deuised by such as vnderstood none of the learned tongues ? and what if some doe abuse the holy Scriptures ? so innumerable abuse pletures ; innumerable abuse confession to horrible and abominable proiects : innumerable abuse your Masses and indulgences : and what is there , in the world , which is more abused , then the chaire of Peter it selfe , which is so continually bought and sold ? What must wee away with it therefore ? and is there no abusing of your voluminous decrees , decrees , your decrotals , extrauagants , Clementines , & c ? I ) there no abuse of your Philosophicall learning in your Churches ? What ? must all things , that are abused my our Church be removed ? if so , doubtlesse , you would have a single-souled religion : for then away with the pictures of God the Father , in the forme of an olde man : which to my knowledge and experience , hath possest many in this kingdom with the Anthropomorphitan conceive , as thogh * * In the same Pictures and many idle aparitions : one I note in which it is expresly , that when Ignatius eleuated the Host , Christ apeared miraculously not in the Host : but ouer the Host , in certaine cloudes in the forme of a man . Apud Ribad . God himselfe had limmes and true members may I not say that some of your Ignatianed with Ignatius were so perswaded ? in the u u Ribadiuer . lib. 1. cap. 7. pictures of whose life , there is lately described , how the misteries of the blessed Trinity was reuealed vnto him , in which God the Father was portraited like an old Man , with a Globe in his hand , & the holy Ghost drawne like a Doue , and Christ Iesus with a Globe also in his hand . O Vanities , O horrible abuses : O ye Ignatians ; is this the mystery , of the most dreadfull Trinity reuealed to your holy and beatified Father Ignatius ? Doubtlesse the Deuill deluded him : and if , his Reuelations from Christ , and Saint Peter ; and his Eleuations vp in the Aire , proue no sounder , they will proue but rotten and superstitious ware .

But to proceede , if you feare seduction of your simpler Sheepe in reading of the Scriptures , why are not your learned Priests , more daily in them ? Why haue they no set Lectures , vpon them ? Why are not your Diuines , bound to study some Comments vpon them ? The true cause is , your Spirits , your Traditions , which you must not leaue , ( vnlesse you leaue Rome and her very word of God ) agree not together : yet for a fashion forsooth , the Scriptures must be read ( as in Rome and Spaine ) in your refectories : when your Schollers are at Dinner and Supper : and somwhere , vpon full stomacks ( so full as short Commons can permit ) after Dinner and Supper , in one of your Seminaries , ( for it is not vsed in all ) and then they must heare some quarter of an hours commenting , vpon some peece of scripture , ( the study of one peece whereof requireth a mans life ) in which exercise , how greatly your Priests profit , one who lately came from your Famous Dowyan Seminary , will liuely discouer . It was my fortune lately to see , and read a letter directed from this Priest , out of the North , vnto another Priest , remaining in this house with me : in which letter he excuseth himselfe , with the other Priest , his friend heere , and defendeth ( as well as hee can ) himselfe from touch of inconstancy in friendship , which the other had obiected vnto him : vsing these and the like words : doe not thinke good sir , of me , as though I were inconstant in my loue to you , I am still the same , according as the x x Hebrews 13. Apostle saith , Iesus Christ , yesterday , to day , and the same for euer which application of Sacred Scipture , when I read , I could not but laugh heartily , and I pittied withall , the state of the English Seminaries , and English Romane Catholikes : ( for I was not then alienated from them in my heart ) and I thinke that whosoeuer shall reade this , will easily obserue what a profound Scripture-Clerke he was ; many such like Clerkes there are in this Kingdome : pardon mee Courteous Reader , if I glaunce at one other , who hath a good will : for hee will forsooth preach commonly euery holy day in a certaine Cathedrall residence of his . But his preaching is commonly out of the Legends forsooth , or else out of the great looking glasse of examples , for , as for scripture , he is so penurious , that one day hearing of him preach vpon the Gospell of Christs tempting in the wildernesse , he cited a sentence or two of that daies Gospell , and both times broke Priscians head : but he scandalized as I thinke Speculum magnum exemploris . no mans head , there being scarce one , besides my self there , who vnderstood Latine , and such a good ●lde Harry perhaps y Math. 4. as did thinke that the Scripture might vse sometimes , false Latine for a mysterie . I would not glaunce at this mans insufficiency , but that he is so * * The Pontificall Spirit of this man , you may gather by this : being in a Vitling house vpon Tower Wharfe and ready to depart the land ( being banished with some nine other Priests ) he puts his Arme out of a window , & ( contrary to the liking of al his brethren ) publikely and Bishoplike hee blesses & crosses all the people , which caused shame in some , & loud laughter in others . egregious a Champion against the Oath , damning all that take it , yea and not allowing confessions of those , who haue gone to such Priests as allow it , he is surely a very worthy Marchant to tell a fable to a Gentlewoman , but inough heereof now all things haue their seasons . But to conclude , this my Motiue , it hath been by my selfe euer obserued , that such as adict themselues to the reading of holy Scriptures , are euer more or lesse inclining , to think well of the reformed Churches , and of their doctrines , which are so liuely deliuered in them : and out of my reading of holy Scriptures , which I haue euer daily vsed more or lesse , it hath fallen out that I haue many times contended ( for argument sake ) against some doctrines and practises of the Romane Church , and therefore it is , that the wise mens libeller chargeth ) mee with the spirit of Contradiction : blessed bee that spirit of contradiction , which hath brought me to be a child of adoption , as I humbly trust , and beleeue I now am . z 1. Peter . 2.

A second Generall Head of Motiues out of their wicked Lawes .

COnsidering , many and vniust Lawes , vnto which the Romane Bishops , haue against all Christian holy liberty , and to the subuersion of many soules , and the great dishonour of God , tied their followers : the which , as I haue oftentimes heeretofore greatly admired , not seeing how they might be defended , so God , now vouchsafing to open my vnderstanding , I doe greatly detest them . For me to expresse all those which are both paradoxicall , and pernitious , were too great a labour : I will therefore touch some few of them , which are in truth very many and yet I meruaile they are no more . Considering the pernitious , and shamelesse Doctrine of Cardinall a a Bellar. lib. 4. de pont. cap. 5. lib. Pecog . in recog li. de summe Pont. cap. 19. Bellarmine , who both in his controuersies , and in his recognitions reacheth , that although the Popes , should command any things in their Lawes , as Vertues , which are Vices : yet the whole Church , is bound , to obey the voice of their pastor , and to receiue the same vicious Lawes , as if they were Lawes of Vertues ; but , hee will seeme to mitigate this his strange position forsooth ; by adding that this his doctrine is to bee vnderstood of lawes concerning doubtful Acts , of Vertues , or Vices , not in Acts necessary , Thus hee very wisely breatheth heare and cold together , and what c c Bellar. columē . Ecclesie . et 〈◊〉 tempestutio Augustinus . ●●d●mi confutat . l Anti. p. 48. O Bellarmine tell me , you that are by Andrew Eudemon your Cretensian Ignatian brother , called the Piller of the Church , and the Augustine of this our time : cannot the infalliblenesse of the Popes Spirit , so guide , and assist him , that he shall not erre in proposing any vniuersall law to the Church , the which , shee is bound to receiue , as you say ? And tell mee O Ignatian pillar , what mattereth it to saluation , or damnation , whether the things of themselues , bee necessary or not ? if the Pope by his Commandement , make them so necessarie as the whole Church shall be bound vnder paine of mortall sinne , and consequently vnder paine of damnation , to receiue them ( though vitious ) as you teach ? alas , how perplexed is the state of Pontificians ; if this Bellarminian doctrine bee true ? they must commit vice , to obey the Pope , and so bee condemned therefore ; or else for the Popes sake , God will fauour them so much as not to iudge them according to their workes , but according to the Popes corrupt affection , contrarie to his generall decree , deliuered by his d d Ad Rom. 2. & 13. & Psal. 61. & Iob. 34. Apostle , that euery man shall receiue according to his workes .

The first Law .

AMongst many of these Lawes first occurreth to my minde , that , where-with the vncharitable Popes straightly charge , that e e Caput à vobis secundo , & cap. sacris de sententia excomm . Concil. Trident. Sess. 22. cap. 2. & 6. Aqu. 3. q. 79. art. 7. ad 2. Sotus . lib 9. de instit . q. 2. art. 2. ad 3. the sacrifice of their Masse ( the which they beleeue , to bee the propitiatorie oblation , and selfe same Christ , which was sacrificed for the whole world , vpon the Crosse ) to be offered by any of their Priests , for any excommunicated person , or by name for any Infidels , and Heretikes , by them for such reputed , whether they be subiects , or Soueraignes . A law and custome most contrarie to the nature of the propitiatorie sacrifice of the Crosse ; the which as it was once most sufficiently , and abundantly offered , for the redemption of all , so it should be continually remembred , and faithfully beleeued for the saluation of the whole Church of Gods Elect ; yea , and most religiously to be inuocated , and praied vnto , for the conuersion , and saluation of all sinners whatsoeuer , Turkes , Iewes , Heretikes , or Infidels , for so much as may lie in vs to doe and procure : considering that it is the holy f f 1. Tim. 2. will of the most immaculate and pious sacrifice of the crosse himselfe , that all men should come , to the knowledge of his truth : for which cause also his blessed Apostle , the vessell of election ordained , that obsecrations , orations , postulations , and thanksgiuings , should be made for all Men , for all Magistrates , and all such as are in Authoritie ; and hee giueth the reason of this his ordinance : because , as much , as in him is , God would haue all men to bee saued , and to come to the knowledge of his truth .

And although the Pontifician g g Remists Annotations in 2. Tim. 2. Remists themselues , doe vehemently challenge by these foure different kinds of praiers , that the whole order of their Masse is comprehended , and specially distinguished ; citing h h Aug. Epist. 59 Austens authoritie for the same : yet malice suffereth them not , to see their owne errout , most clearely condemned in this ordinance of the holie Apostle : ( euen as it is by themselues expounded ) in which hee expresly appointeth , that those foure kindes of praiers ( of which , the very second , the i i Annot. ibidem . Remists themselues eagerly expound , of that part of their Masse , when their Consecration is made , and when their Christ sacrificed , is most specially offered : ) Obsecrations , Orations , Postulations , and Thanksgiuings , ( and yet who conceiueth their Diuinitie , that the word Orations in English , in Latine Orationes , in Greeke 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , should signifie properly their Consecration , Transubstantiation ; or Propitiatorie oblation ) to bee made for all men , for Kings ( who were Heathens when this ordinance was made ) and all that are in preeminencie . But let the holie Apostle ordaine what hee will , let the Father St. Austen and others , euen ( in their owne sense ) expound this ordinance of their propitiatorie Sacrifice ; yet forsooth , the Romane Bishops will seeme to bee so pure , that they will not onely refuse Communion with such persons as they doe excommunicate , and with Infidels ; but they will further also out of more then pharisaicall contempt , renounce the communion of charitie , due to enemies , and refuse so much as to pray in their publike sacrifice and seruice by name , for the * * Conflit . Clem. lib. 8. cap. 15. conuersion of Infidels , or any Heretikes : much lesse for any Temporall blessings and prosperities , to them : yea , although they bee their Magistrates , their Liege Soueraignes . Who knoweth not , how the zealous Pontificians , and Ignatians , will make outcries against such a man , as would in any publike seruice pray but for the conuersion of their Soueraigne , by them reputed an Heretike ? but to adde a prayer for his prosperitie or safeguard , it were not sufferable ; but no more of this , it toucheth to the quicke . Yet God , from whose knowledge nothing is hidde , knoweth that this which I write is true , &c. I haue heard very crediblie of a superstitious Monke , who hath often protested , that hee will not by name in Masse , pray for the conuersion of any one , no , not of his owne Father : O hypocrisin blasphemam , O more then most blasphemous hypocrisie ! damned Diues had in Hell greater charitie , when by name , and specially in what hee could , hee desired , and procured the saluation of his Brethren vpon earth . Some one will reply , perhaps , and say , that in speciall and by name they pray for all , Iewes , Infidels , and Heretikes , vpon Good-Friday : I graunt it ; but heare withall , that vpon Good-Friday they haue no Propitiatorie sacrifice offered ; which may bee polluted with publike prayers for the conuersion of Infidels ; and here by the way I maruaile , what mysterie is in it , that specially vpon that Anniuersarie day when Christ suffered , they will haue no Propitiatorie sacrifice offered , no receiuing of the Lordes Supper , vsed in their Churches . For some one of their Priests in euery Church receiuing and offering of Christ ( onely vnder the forme of bread ) doth not with them offer a perfect and proper sacrifice : Christ , forsooth , must bee vnder both kindes , else hee is not a perfect and proper Sacrifice , according to the k k Bellar. lib. recog. pag. 85. where he citeth many for the same opinion . Bellarminian doctrine . Who detesteth not such fopperies ? the wise are caught in their wisedome . Oh , that they were rather conuerted then confounded .

Further , what a maruaile , that they who pretend to bee so zealous for conuersion of sinners , that they willingly trauaile l l Math. 23. ouer Sea and Land for that purpose , and to make their Proselytes twofold more children of hell , should bee so hypocritically pure , that in that sacrifice ( which themselues make to bee the propitiation of the whole world , there should not bee some commemoration had , at least , for the conuersion of such their Magistrates , and Soueraignes , whom they repute Heretikes : The ancient Iewes , and their holy Priests , did pray in their publike sacrifices , yea offered m m 1. Mach. 12. & 2. Mach. 3. Esdr. 1. cap. 6. Baruch . saepe . publike sacrifices for such as were Aliens from the worship of the true God ( although ioyned in amitie with them ) as the Machabees doe expresly deliuer . The ancient n n Clemens . l. 8. Constitut . cap. 15 Ignat. epist. ad Smir. Tertnll . Apolog. ad scapulam cap. 2. Ambros . & Chrysost. in hunc locum . Aug. Epist 59 & alibi saepissime . Prosp. de vocatione Getium , l 1. cap. 4. Chrysost. hom. 79 ad Pop. Antio . l. 6. de Sacer. & hom. 77. in Ioh. homil. de Adam . & Eua●●iturg . Iacob . Basil . Chrysost. Some Ignatians to temper this vncharitable position so mince the matter , that you may pray for increase of faith , in that place , where none but Heretikes are prouided that you doe not personat any . So my Master in Rome . Azor. aly . Christians with their most religious Bishops praied publikely , and offered sacrifice ( so saith Tertullian ) for the health and safetie of the Emperour ; and all antiquitie concurreth herein with ioynt approuance of publike praier for all : If the Aduersarie reply , and say , such excommunicated persons , such Infidels , are not capable of any good from the sacrifice : what ? not of conuersion ? not of repentance ? not of reconcilement ? apagesis : is your sacrifice so weake , that it is not potent , and powerfull , to doe any good that way ? yea , but the Church hath forbid it , for a correction of the excommunicated ? what ? for a correction of the Infidels also ? indeede , your Church , that is , your Pope , hath of later yeares since , they put on ( tiphum secli ) secular pride haue forbid it , but it was not so of old : let vs aske our Fathers , and they will tell vs , it was not so of old : bring out one ancient Father , O yee Pontificians , that ioyneth with you in this ? I am assured you cannot ; God forbid you could staine ancient Christian doctrine , so farre , as that it should forbid any publike praier , to be vsed for the conuersion of Infidels , Heretikes , &c. or for the temporall prosperitie , and safetie of lawfull Soueraignes whatsoeuer : by , and from such Priests and Prelates , as are their subiects .

The second Law .

HYpocriticall also and vaine , is that custome and law , by which they strictly forbid the eating of flesh vpon their appointed Fasts , and yet permit , and allow the drinking of wines of all sorts , and in what quantitie it shal please ; with eating also of preserues , and conserues , of any kind , marchpanes with spiced , and sugred cakes ( only prouided , there be no dramme of butter nor creame in them , when they are vsed either in lent or vpon fasting-nights ) so that their fasts seeme to pinch and afflict , only the poore ( whose purses reach not to dainties ) not the rich , who may drinke wine , till they surfet , and yet not breake their Papisticall fast . And whereas the Primitiue Christians in their solemne fasts ( according as the ancient Iewes ) fasted till night , which custom continued a long time after , o o Caput solent . de consecrat. dist. 2. Epiph. Haeres. 80 Tertull. aduers . Psychi . c. 14. but was afterwards fully broken for aboue some 1000. yeares ago : since when , the time of eating vpon publike fasting daies , beganne to bee vsed about three of the clocke in the afternoone : from which custome , they are now so farre degenerated , that the Ignatianed Pontificians , will most commonly preuent noone , a whole houre , and the precisest of them ( marke the superstition ) say , it is enough to keepe the fast , so that a man be , in the middest of his repast , iust at noone : and now also , the precisest fasters will haue their drinkings at night , and almost all of them will eate either a good quantitie of bread , with sweet meats , with fruits , or some kind of broth : so that their fastings as they are now vsed , are indeede meere mockeries ; I should say , as they are commonly vsed : and yet forsooth , these men must be reputed the precise * * The Pontificians who stand so strictly for their manner of fasting ; I aske them why haue they broken the fast of the fourth & sixth Ferie , and Saterday in Rome which the ancient Romane Church held for a Tradition Apostolicall ? See Innocent. 1 Epist. ad Decent . & cap. Sabbato de consecrat. dist. 3. & cap. Quia di●s . distin. 5. de consecrat . Conc. Elibert Can 26. Clem. constit . lib. 5. cap. 16. 19. & vlt. Canon . Apost. Can. 68. Ignat. Epist. 3. ad Phill. Epiph. ●eres . 80. & 75. caput . de esu . carn. dist. 3. de consecrat . Pene omnes antiqui . Imitatours of the Apostles in their fasting , and none reputed to fast , but they , no , though they abstaine all a whole day , and then make most sparing and temperate meales with a little flesh , at night only . With them , you may cramme your paunch to the brimme , you may drinke till you be drunke ( ten times a day if you please ) and yet you shall not bee reputed to haue broken your fast , so you make but one ( though lucullian ) meale of Fish only in Lent ; and of Fish and white meates out of Lent : but if you liue neuer so soberly , fasting till night , and then eate but a morsell of flesh , a Lollard must be your name , a faggot your reward . O hypocrisie , simulata sanctitas , duplex iniquit as , dissembled sanctitie , is double iniquitie ; yet herein I must needes Apologize , for some of the good , simple , and deuout Pontifician Women of this Kingdome , who in very truth obserue , sober , and godly fasts : for which I cannot but commend them , and will be gladde euer therein to imitate them , as farre , as the libertie of conscience , and Christian charitie may permit . I haue heard a very probable narration , how Robert Parsons ( hee who had prouided rules of reformation , against These rules were most of them deuised by Cardinall Allen , but hee being dead , least the child , should haue beene fatherlesse , Parsons challenged them as his owne . the conuersion of England , as he speaketh ) vpon a fasting euening , commending a kinde of order for fasting , which hee had in his head , and greatly taxing the libertie vsed by the English Romane Catholikes , spoke thus : Well said he , if England be euer conuerted , I make no doubt , but that I shall set downe an excellent order for fasting : and that stricter , I hope , then that , which himselfe at that present vsed ( or else it would haue beene easie enough ) for that very euening for his part , he eate vp a prettie boxe of marmalet . And here by the way , I must needes say that I haue seene in that man more care of dyet , then euer could iustly bee obiected against Caluin ( whome the Pontificians so calumniate for his spiced bread and purestwines ; But surely Caluin could not bee iustly taxed more for his bellie , then this man might be . But that you may know , how , many of the Pontifician Priests keepe their fasts : heare what I also haue most credibly heard . There commeth a certaine Formall Priest to a certaine Ladies , one fasting euening : for his entertainement , shee prouideth some two or three sorts of fruits , yet withall seemeth to excuse herselfe , that it was no better : this is well Madame , ( somwhat solemnely ) replieth the Priest ; but at such a Ladies said hee , wee haue seuen or eight seuerall dishes vpon fasting nights , &c. but enough of these their Apostolicall fasts : for my part I condemne none , ( I wish my whole heart more fasting were vsed by such as are able ) whose weakenesse requireth such fauourable fasting ; but I vtterly condemne the hypocrisie of their Doctors , who challenge their fasts only to be Apostolicall , and Christian , whereas it is most euident , that they are nothing lesse then such ; and no where worse then in Rome the inerrable See .

The third Law .

THat there are permissiue and toleratiue lawes , for houses of prostitution , in some Papisticall Countries , I doe not so much admire ( although they are vtterly to bee condemned ) considering the circumstances of those Countries , and dispositions of the people ; but , that in the Citie of Rome , the Mother-Citie ; ( the Mother-Church ) in the Citie of the Apostolicall See , there should be publike tolleration , and Papall permission , with a ciuill protection , both of bodies and goods , of such impudent prostituted Queanes , that is wonderfull ; but more wonderfull , and most intollerable , that the only Vicar of Christ , the Suffragane of the blessed Trinitie , the Vice-God of earth , should receiue tole out of such a Faire of prostituted Whores : but most execrable it is , that through permission of such abhominations the hearts of Cardinalitian and Papall Courtiers , are so linkeed with those infamous persons , that they cannot liue without them : I will not speake of the Clergies impuritie ; St. Bernard shall speake for mee in their behalfes ; p Bern. lib. 4. de considerat . c. 2. serm. ad Pastores in Synod . charging them with keeping of Queanes in their priuate chambers . But heare how the soules of those lasciuious Courtiers and Romanes , are glewed to those filthes . When Pius Quintus ( a man of many morall good parts ) endeuonred seriously to purge Rome of that sinke , by banishing the Whores from out of the Citie , with them he droue away so many of the Courtiers , so many of ignoble Nobles , so many of the voluptuous Citizens , that Rome seemed almost naked and dispeopled , so that thereupon the irresolute Pope , by a conniuencie was content to permit the filths to returne againe to their old trade in Rome , & the Roman Bishops to receiue stil their customary tribute for that wicked liberty & impurity . O most abhominable , & most filthy purpured city , thy sinne is preached abroade , like that of Sodome and Gomorrhe , and thou art not ashamed ( Frons meretricis facta est tibi ) thou hast gotten the forehead of a strumpet : shew me the like abhomination amongst the reformed Churches . You pretend many great matters : but doubtlesse , in comparison of their Rome , the very serrals of Constantinople , Adrianople , are pure and chast : yet who will excuse or defend the impurities of any reformed Churches ? not I , amendment will be the best defence , God grant it .

The fourth Law .

HOw wicked and sacrilegious is that law of theirs , by which they will not vpon any extremitie whatsoeuer , celebrate or say any Masse , without their Altar stones , Altar-clothes , Corporals , or Candels , &c. And although , they ( almost all ) hold , that to receiue the Sacrament at the houre of death , is absolutely necessarie ( necessitate precepti ) vnder necessitie of precept , yea , and as my Master Vasques in Rome with diuers others held , that it is necessarie ( necessitate medij ) by necessitie of meane , like as faith is , without which by Gods ordinarie power it is not possible for any one to be saued , yet forsooth , they must and will let their sheepe goe out of the world without this Sacrament , if so be they want either Masse Vestiments , or Altar stones , or Altar clothes , to say their Romane Masse withall : O vaine Traditions of men , against the Commandement of God : is it not here most manifest , that ( r r Math. 15. irritum fecerunt , &c. ) they haue made voide the Commandement of God , for their owne Traditions ? their owne Traditions , I said , for there is not one of them who can shew any authenticall record , that either St. Peter , or any of the Apostles , or any of the Primitiue Priests , vsed at celebration of the diuine mysteries , massing Vestments , Altar stones , burning lights , &c. it were a meere toy to challenge these thinges to bee Apostolicall , which they cannot otherwise proue , then either out of some counterfait Martiall or Abdias , or else the commentitious Pontificall ( as they pretend of Damasus ) whereof the Author is not yet certainly knowne , and if he were knowne , yet their owne Cardinals and Doctors haue pared so much of his credit away , with charging the booke with lies and fables , that his authoritie alone may not carrie away such a matter as this is .

The fifth Law .

THat Law and custome , by which they commaund the Laitie , to receiue the Sacrament vnder one kind onely , is sacrilegious ( to vse Pope Gelasius his phrase ) and is an errour in excusable . But the Tridentine Fathers haue found out an excuse for this inexcusable errour , this forsooth : that although Christ instituted , and commaunded all to drinke of the sacramentall Cup , the Apostles ordained as much , and withall the primitiue Church euer so practised : yet this was all done , not as a matter of necessitie , but of election , or choice for the faithful to receiue vnder one kind or both . s s Epist. Iude. Imperet vobis Dominus . Our Lord commaund you , and let the mouthes of such as speake so wicked things be stopped . What a doctrine of diuels is this , to say that the institution of Christ , the commaundement of Christ , ordinance of the Apostles touching the vse of the chiefest Sacrament of the Church , maketh not a law of necessitie ? when their imagined transubstantiation came in , then also by degrees , brought they in the receiuing vnder one kinde ( as sufficient for a mans whole life ) pretending that whole Christ is really and substantially vnder both kindes , yea vnder any the least particle that may fall from the host , or any lest , moysture of wine-liquour that may hang and sticke vpon their Chalice side , or vpon their Priests lips ( which being by them thus professed & beleeued , ) I maruaile , and note by the way how Henry Garnets great t t M. A. V. fauouritisse in presence of him , and of other Ignatians , and diuers worshipfull did scorne publikely at table , one D. Cecill for his licking with his finger , the patten which he vsed at celebration of the Masse . I desire the reader to iudge of their spirits . I my selfe hearig her derision excused the Doctor seriously , but since that time ( some one and twenty yeares ) I was neuer very gratefull to her , nor to her reuerend Father Henry Garnet : they had then opposition with that Doctor , and therefore he was derided for licking vp such crummes as they esteemed their God .

The sixth Law .

THey annexe to holy Orders , the vow of Chastitie ( and yet few , who take Orders make the said vow expresly , although all such consent to vndergoe their law of chastitie ) by which they most strictly command neither Priest nor Bishop to marry , & if any were maried before Orders , then after them they must abstaine from the lawfull vse of their wiues . This is one of their traditions , such a one as S. Paul spoke of , when u u 1. Ad Tim. 4. he foretold that some would come in later times teaching the doctrines of diuels , forbidding to marrie , &c. By occasion of this law , their presumptuous spirits haue implied almost the whole Romane Cleargie more or lesse , with all kinde of impurities , yea some so nefarious , as are not by a modest penne to be expressed : perhaps , ( though very rashly and inconsiderately ) the first Authors of the Law , intended to haue brought in Chastitie and puritie into the liues of their Cleargie , but it hath fallen out farre otherwise : for it is a shame to speake what is done by many of them in secret . It is a shame saith x x Bernard . serm. 33 in Cantica . see him in serm. ad Pastores in Sinodo congregat & lib. 4. de considerat . cap. 2. & alibi . S. Bernard , to vtter what they doe in darke , yet what should I shame to speake that which they are not ashamed to doe ? O worthy Bernard might you iustly write thus in your time ? A stinking contagion creepeth this day through out the whole bodie of the Church ; all are friends , and yet all are enemies ; yea all seeke their owne ; they are the Ministers of Christ , yet doe seruice to Antichrist . And a little after : these are the men , and yet they will needs be Church-Gouernours , Diuines , Archbishops , Bishops : & how doe these men keepe their chastitie , who being giuen into a reprobate sense , doe things , that are vnmeete , for it is a shame to vtter what they doe in the darke : yet why should I be ashamed to speake that which they are not ashamed to doe ? thus Saint Bernard : the which with infinite much more that might be cited out of all zealous Pontifician preachers , as Cornelius Musse , Panigarole , Ferus , Granatensis , Stella , Espencaeus , Genebrard , Bapt , Mantuan . Aluarus Pelagius , Nicholas Clemangis , Polydore , Mathew of Paris I touch onely , to shew what abhominable impurities and filth hath redounded by vertue of that Law , into their vowing Cleargie : ( whom they permit notwithstanding to eate and drinke liberally and indifferently of wines , and all manner of meates , as the laitie , and to liue also freely , and to conuerse indifferently amongst women . ) They impose a necessitie of that which Christ himselfe ordained should be free in such as haue the y y Math. 19. gift of continencie : but they will perhaps say none is restrained to this law of Chastitie , but such as doe freely enter into holy orders , vnto which this law of chastitie is annexed : and such as haue made triall of themselues before : good God , what triall is made of such persons whom they nourish , and mew vp in the prime of their youth , in their Seminaries , and Colledges ? farre from all societie of women , ( whom if they would keepe still at short diet , and without wines , I could not condemne their vowi●g ) who neuer made trial of themselues , whether they had the gift of continency or not ? how many are there of your Cleargie , who eyther because their parents so appoint it : or else , because they finde it a readie way , and steppe to promotion : are willing to addict , themselues to that course of life , before they know by experience , whether they can be continent or not ? nay rather which of them is there , ( I appeale to their owne consciences ) who by often yeelding more or lesse , to some of the morosous cogitations , ( as they call them ) doe not finde by experience , before they take holy Orderrs , that they haue not the gift of contiuencie , but doe more or lesse burne with their morosous desires , and cogitations . The Pontificians are such fauourers of Vowes of chastitie , that I know some married couples , who liuing together commit horrible impurities , and yet they will not preuent them by the remedy of nature , because against their owne vowes . I know diuers Ignatians are verie forward to perswade married couples to vow such pernicious continencie . I could heere particularize somewhat , but will not , hauing appealed to their owne consciences , and the consciences of such ghostly Fathers , as heare the confessions of their Diuines , who are at the next steppe to Orders .

But let their ancient Histories be searched , and they shall finde that the Church of the East , ( where religion was first planted , and the ordinances of the Apostles well knowne ) would neuer admit of the necessitie of continencie in Cleargie men , which some endeuoured to impose vpon them : In the holy Scriptures it is most cleere , that married Priestes and Bishops were permitted to vse their wines , and also to performe all Church-offices : so cleare this truth is in Saint Paul a a 1. Ad Timoth. 3. to Timothie , that he taketh order how the wife and children of such persons are to be ordered . And who is so ignorant a D●uine as not to know b b Valentia . de celibatu . cap. 2. Th●● . 〈◊〉 2. 2. q. 88. Durand . lib. 4. dist. 34. 37. & alij . Scholastic . communiter ibidem Solus de iure & iustitia . lib. ● & Petrus . â Soto in institut . sacerdot. l●ct . 5. Alphonsus â Cast●o aduersus . heres. verbo sacerdot. Azor. institut . lib. 13. cap. 12. that , with Valentia the Ignatian Diuine , all the chiefest Pontifician Diuines do acknowledge , that the Law , and Vow of chastitie is onely annexed to Priesthood , and holy Orders by mans law , to wit , by the lawes of some Roman Popes , & by their Sinodicall constitutions at most : and that Christ and his Apostles appointed nothing therin . I haue often maruelled how Pop●s , who haue bene so liberall to dispense in all Church lawes , in all maner of Vowes and Oathes ( yea and with Laicks most often in the vowes of Chastity ) either c c Thomas is Aquin. 2. 2. q. 88. art. 10. ad . 3. Azor. lib. 6. cap. 1. Tom 1. & Theolog. omnes communiter . for some great good , to the parties who had vowed or sworne : or to remoue some euill from them , or else for some spiritual good , or temperall profit to others : or , to remoue , some occasion of spirituall or temporall euill and hurt , or else in respect of impotency or vnablenes , to keep the Vows : yea , who haue dispensed , & daily dispense , with promises , and oathes of fidelity , made to princes & other thirde Persons , will not , for the soules healths , of some of their polluted Bishops , and Priests , & to remoue so generall , & Vniuersal a scandall , from their Church , dispense with all such of their Cleargy , who by their owne confessions , and experience of the whole world , are so farre from beeing continent , that they doe like impure horses ( hinnire ) neigh after the Wiues and Daughters of their Diocesians and Parishione●s . I doe heere , constantly , and Christianly affirme , that it were more tollerable , and more agreeing to the vse of the most pure Sacraments , that all Priests , and Bishops in the World , being dispensed withall or otherwise freed , should marry , and vse marriage , then that one onely , incestuous sinne , or Sodomiticall impurity , by occasion of the Law of Chastity , d d This my discourse falleth , if there bee sin in mariage , as the ancient Encratites and Tatians held : otherwise it is inuincible , for doubtles dispensation must bee graunted when otherwise sin throgh impotency cannot be auoided . See Abbas . in c. c● olim de clericis coniugat . Sotus . lib. 7. de iustit . q. 6. art. 2 Good old Azor lib. 12 cap. 13. granteth that for temporall peace , the vow of chastitie may be dispensed withall , as though the remouing of sinne were not a greater cause for dispensation in any cause whatsoeuer . should bee committed . For as in the first ( secluding the Law of Chastity ordeined only by Authority of some Roman Bishops , not expresly instituted by God ) there should be no sinne , so in the other there is sinne inexcusablie , which in malice , ( because insinite ) surpasseth all the good of Chastity , ( because finite ) that may be in all other Priests . Had it , not beene better , that the impure Venetian Abbot ( whose excesses , in soliciting of matrones , that worthy state would haue corrected , if the Pope would haue giuen them leaue ) should , haue beene dispensed withall , to haue married , rather then to haue beene by his most impure conuersation , part of that scandall , by which the whole Christian world , had like to haue fallen into a most dreadefull commotion ? Had it not beene farre better for the Legat Cardinall of Cremona his soule , and more for Romes honor : that he shold haue bin dispensed withal ; and haue brought a wife with him , rather then hee should the same night , after that day in which he most bitterly had inue●ghed against the Marriage of Priests , be found in bed with a common strompet , as e e Math. Paris in Henri . 1. ad . ann. 1125. Huntingd. Westmonast . Flores ad cundem annum . Mathew of Paris , with others , condently deliuer ? had it not beene farre better for the Honour of the Apostolike See , that Iohn the 12. should haue dispensed with himselfe , and haue had , one lawfull wife , rather then to haue kept three infamous strompets , Stephana , Anna , Raynera ? as Luitprandus f f Luitprand . Tic. lib. 6. cap. 6. et . c. 7. Onuphrius in Annotat. in platinam in Iohan. affirmeth : and accusing him also to haue committed many other most impure villanies ? What should I mention any thing of Pope Sergius , Iohn the 8. Iohn the 20. the 22. Alexander the 6 , and diuers other most impure Popes &c. But what care , these Pharisees , how impure and filthy that of the dish is within so that they may be thought at lest to vow chastity ? and to haue wils to be chast and pure ? I thought not , to name any particulars concerning this point in any liuing ; but seeing the Ignatians are so holy that they wil cas● off al such faults , vpon others , as though they desired not so much as any conuersation with women : ( and yet who bee they that now giue first entertainment to the gallant women at Saint Omers ? who those that dayly conuerse with them ? bee they not Ignatians ? ) I will deliuer heere one certaine thing which happened , ( pardon me curteous Reader , if I abuse thy patience with relating of it ) in their famous Dowist Vniuersitie and one of their Ignatian Schooles , and by an Ignatian also , who was * * Witnesses M. I. S. M. T. S. and M. W. C. obserued by Persons of worthy credit often to pollute himselfe most shamefully in the open schooles , yea & so apparantly , that it was thought the Reader could not but obserue it : the like is testified , and prooued of another in the same Schooles , but he was no Ignatian ; and the like I saw of another , in the Diuinity Schoole of Rome , but he was no Ignatian , but vnder their Gouernment onely .

But what doe I insist , to inueigh against their wicked Lawe ▪ promiscuously binding all , that take Orders , whether they haue the gift of continency , or otherwise , not to marry ? they will doubtlesse obiect to me that I long after Marriage ; they may Calumniate me at their pleasure : how I haue conuersed , it is well knowne ( euen , amongst many Modest , Chast , very worthy , and worshipfull Gentlewomen ) and I heere protest before God , that I neuer found a more reall & sincere detestation , against all carnal thoughts and molestations , or any desires of that kind , then at this present I doe : yet , I esteeme it farre more meet and agreeing ▪ to Christs institution , and the Holy Apostles doctrine for any whatsoeuer he bee , rather to Marry then to burn ; yea so much as to haue any least vnlawfull o● sinfull desires , & rather ( according to the Generall & Vniuersall Doctrine of all their owne Diuines in all other Vowes or Oathes ) to be dispensed with his inconsiderat●e Vow , or else to haue it interpreted , and declared vnlawfull , rather then through impotency , impossibility , or imminent danger of not keeping of his vowe , to commit any other sinnes of impurity or to giue any scandall to any other person . And so heere I conclude this matter , with a saying of Pope Pius , the second , as g g Platina in vita Pij . 2. Platina reports him , that as there were many reasons , to forbid Priests marriage , so there were more to allow them mariage : how many there are , hee that will reade h h Pelagius de planctu . Aluarus Pelagius and i i Clemangis de corrupto statu ecclesiae . Nicholas Clemangis , will easily acknowledge : and the Verdict of that Pope to haue beene most iust , and necessary .

To Conclude this matter it is as cleere as the Heauens that the Pontificians are fauourers of al impudicity in their Clergy ▪ by forbidding them marriage , and yet permitting them to eate , drinke , and conuerse as indifferently as the married doe . So are they also in many other cases , Authors , and Abetters of much Impurity : and heer I obserue , by the way ( I know not by what secret spirit it comes to passe ) that our English Ghostly Fathers , are for most part , easie interpreters and absoluers in case of most impure sinnes , but if a man disobey a Popes breefe , none or else very difficult is their absolution . A crooked deformed Priest , would not a Priest forsooth , allowing the oath of Allegeance ; and that Ignatian who denied me absolution , for that I held the Pope , had not authority to depose Princes , yet could he absolue the Master of the house , who was more then thought to haunt common queanes , himselfe also not vnacquainted with the notoriousnesse thereof . Hee was iust another Peere Cotton . God vouchsafe , to open the eies of the seduced , to leaue the society of that Congregation , which hath so shamefully Apostated from Iesus Christ his sacred doctrines and most holy institutions , and hath thus repleated her congregations with all nefarious impurities .

Sundry other Lawes there are , which might iustly bee called in question : and whosoeuer will with indifferent eye consider all such lawes and customes wherein the Romanists , doe most differ from the reformed Churches , hee shall find that they al haue expresse respect to set vp the Romane Monarchy ; either in Temporals or Spiritualls : as for example , the Law and Custome wherewith they endeuor to exempt from all correction of Ciuill Magistrates all Clergie men , though their offences bee enormious and such as cry for vengeance from Heauen . Like is their Law of reseruing certaine Papall Cases , which causeth many sacrilegious confessions : like is their Law and Custome for their Penitents to confesse an intire number of all their sinnes with the Circumstances therof ( changing the nature of sin ) which causeth inexpressible conflicts and scruples , especially in consciences of their Women Recusants . But I omit to write any more of these , and so passe to my other Motiues .

The Third Generall Heade , out of the obseruation , of English Pontificians Spirits .

THus hauing set downe some of my chiefest motiues , out of the pernicious doctrines , and most wicked Lawes of the Pontifician Church : I am to prosecute the other two General heads , out of some obseruations of the Spirits , of the Chiefetaines of that profession , in the propagation of their Gospell ; and of their liues and conuersation . But for some respects I will at this present pretermit the latter ( being not willing to descend into particulars of that kind ) & for the other , my discourse shall * * It were bootles to descipher the liues and spirits of latter Popes : they are far worse than those of whom Masson a famous Pontifician writeth so liberally in Iulius the 3. at whose boldnes I maruell when I consider what the famous D. Iohn of Paris lib. de potest . Reg. & papal . writeth : Euery fact , saith hee , of the holy Father , must be interpreted in good part , and if it be theft or any thing that is ill in it selfe , wee must interpret it to be done by Diuine instinct , thus he . So Sixt ▪ his pride , drunkennes , cruelty . Alexander the sixth , his impurity . Gregory the 14. hypocrisie and anarice , &c. al was by Diuine instinct , &c. only ( omitting their Popes ) touch the Spirits of such as haue bin Ringleaders , against the present state , and Church of England : in prosecution whereof ; if I seeme sharpe and bitter , and to touch to the very quicke , not the skinne onely , but the very soule of the Ignatious Spirits : I desire the Readers fauourable construction , and to interpret that I doe nothing out of malice , or for reuenge , but onely that Britany may see , what serpents shee nourisheth within her bowels ( would God , not too neere & c ? ) & how extreame dangerous it is , for the publik weale of this State , that Pontifician English are permitted to haue such free conuersation with them in Flanders , France , Spaine , &c. and to demonstrate , that if Britanie , haue iust cause to feare Rome , and the Popes Dominions ; the last and least Cause , is not , because the Ignatians are there , powerfull fauourers of al hot and malecontented Spirits ; prouiding Sanctuaries and Cities of Refuge , for Tesmonds , Owens , Gerards , &c. which men also in Flanders , England , &c. change not their Spirits but the ayre ; being euery where the same in their vndermining and indirect courses , for setting vp , the Papall Monarchy .

First therefore , whereas they pretende , to be Apostolicall men in the manner of their amplifying and their planting of the Roman Religion ( in which action if in any , man necessarily must be guided by Gods Spirit ) it is not possible , that their pretence should be sound ; vnlesse they therefore hold themselues Apostolicall , because they doe in the worst sort , imitate those two Apostles who desired of Christ , that fire might come downe from heauen and consume those who would not receiue him : a a Luc. 9. to whom the good and meeke Shepheard , answered : ( Nescitis , &c. ) you know not , of what spirit yee are , by which answer , hee vtterly condemned , the spirits of all such , who seeke , to bring in Christ , and Christs Doctrine , by subuersion of States and Kingdomes . And what are the Pontificians tainted with this spirit ? O yee heauens ! speake for me ; nay , the very stones will speake , that the b b Of Gregory the 7. Paschall , Victor Alexander , Innocent , Boniface , &c Fathers of the Roman Church described , by them , that sate vpon the red , blacke , and pale horses , haue often , vnder pretence of religion , taken peace out of the Christian world , causing such dreadfull Commotions , as the very memory thereof cannot but affright a tender and Christian minde . It is needlesse to recount the thundring sentences of Popes against Emperours ; fresh in memory , are the impious sentences , of Pius the 5. Sixtus the 5. against our late Soueraigne of famous memory ; tending to the whole subuersion of this Kingdome ; who by their bulles of deposition , and excommunication c c Bull. Sixti 5. Pij . 5. contua Reginam . charged vnder the paine of excommunication , all English Subiects , forceably to depriue that most Gracious Lady , and Queene Elizabeth : and although God of heauen had set her ouer vs , yet the earthly god , with his triple crowne , to whom all power vpon earth was giuen ( as one of them speaketh ) sitting in the high throne of his See , did d d Bull Pij . 5. vnqueene her ; & make her as another ordinary Subiect . But what ? were the English Chiefe-leaders guilty of any one of these plots , and practises ? Let Cardinall Allen , march first , who although he * * Related by the moderate Answerer . would seeme to touch , and reprehend those , who gaue information to Pius the 5. it was not for want of good will to the matter it selfe , but because the state of England did not then permit it ● the Pontificians , being not strong enough , to put in execution , Pope Pius his depositiue sentence ; for otherwise in his booke called the defence of English Catholikes , hee doth most eagerly defend the Popes power , to depose Princes , and constantly auoucheth that he may charge all Subiects , and authorize them to depriue Princes in case of Heresie , and other needfull occasions of Church , and Common Wealth : the which doctrine as he doth , most politikly and cunningly seeke to establish , by sophisticall reasons and many deuised vntruthes : so is hee most learnedly confuted , by that singularly learned and iudicious Prelate , the e e Bishop Bilson of the supremacy . Bishop of Winchester , so soundly , that neither Allen himselfe , nor any of his Seminarists , durst euer , yet attempt to make any reply against that very learned and iudicious worke .

Againe , call to minde Cardinall Allens declaration , to the Nobles in England in 88 , the which hee himselfe conceiued and dictated , in very great haste to three or foure Scribes , together at once , to haue with speede more copies to send hither into England , thereby to incite the Peeres and all Pontificians of this Kingdome , to ioine with the Armado ; which King Philip of Spaine sent hither , for the conquering of this Kingdome : which Spanish fleete came also full fraught , both with Pope Sixtus his prophesies , his blessings , and curses , ; and with the blessings of their maide of Lisboe , with a vaine prediction of their victory ; but through the power of God , both Horse and Horseman , were drowned in the Seas , where , most of their ships , with the Popes blessings and curses , made shipwracke , God conuerting their curses vpon their owne heads . These bookes of this Cardinall , with many other of his discontented speeches , against the English State before 88. doe discouer liuely , how much he had borrowed of a worse spirit , then that was which our Sauiour ᶠ condemned in two of Luc 9. his Apostles : I say before 88. for I haue obserued since that time ( God checking by that miraculous ouerthrow his spirit , ) he hath beene farre more moderate , then Robert Parsons ; into whose soule , how a double spirit of that kinde hath ascended from below , it is almost superfluous , to stand to prooue . His Doleman , which I know by some speeches that I haue heard from his owne mouth he purposely intended against the vndoubted Title of our most Gracious Soueraigne ( whom Iesus vouchsafe long to preserue ) and to intitle as much as lay in him , the Archdutchesse with an imagined and chimerian title to the English Crowne ; and to that purpose he dispersed as many of those bookes into this kingdome , before the death of Queene Elizabeth as he could conueniently : earnest he was with me , some fifteene yeeres since to haue brought some of * * How often haue I heard this man reioice at the shuffling and ciuill commotions which he foreimagined would light vpon the English at Queen Elizabeths death . How often haue I heard him say and Ios. Creswell also with diuers other Ignatians , that England will neuer be happy and fully conuerted , without the sword and a conquest thereof . his Dolemans ouer with mee into England , which I vtterly refusing , highly displeased him therewith . Againe his publike reioicing , when he heard by a false Alarum , that the Spaniards had safely landed in England in 88. and his deiected countenance , when that false newes , by true report was checked : How ioyfully did he trot vp and downe , to carry the first newes amongst the Popes friends and Englands ? Enemies But good God ; how was hee confounded , at the hearing of the second newes , of the burning and drowning of the Spanish Fleete ? All Elements concurring to the confusion of Pharaohs host . This * * Diuers worthy persons haue obserued this spirit in Parsons , especially that worthy Deane of Life , D. G. who for his loue to his Countrey , and openly disliking the Ignatians courses , was by Parsons & others of his fellowes procurements , banished out of the low Countries . mans spirit was euer thought to be plotting and deuising , for Englands conuersion by Englands subuersion : against which time , he had prouided certaine rules of reformation ; amongst all which I will tell you one pretty one . When England is conuerted , at first ( said he ) there must not be admitted into it any religious , excepting poore Capuchins , and the contemplatiue Carthusians and his owne brethren the Ignatians , for some selfe pretences as is obserued . A politike deuise , that so he , and his , might haue the shooting at the purse & the hitting of it ; for * When in Spaine by a witty libell the Capuchine Friars were described to shoote from the purse , the Franciscans wide of it ; the Ignatians were described to hit it in the very middest ; with this posie ( teattino ) which word signifieth ( Theatine ) and I hit thee Of this the Ignatians complained , to the present King , who wittily replied to them : Doe ye not then his the purse Fathers , and all will be well . the Capuchines hauing no possessions , shoote from the purse ; the Carthusians being contemplatiue should not so much as draw an arrow to shoote at the purse ; and so he and his might carry away the bell , and doe all , and purse all .

How Ioseph Creswell , another of that societie , and an English Chieftaine , hath beene tainted with that spirit , it is too to manifest ; hee must forsooth , carrie Priests , that come from Spanish Seminaries into England , vp and downe to visite the Peeres of that Kingdome , and to take their leaues of them , that they may bring some comfortable newes , to the oppressed English of their Kings intentions , for England ; hee must carrie them also , vnto the late King of Spaine , to kisse that Kings hands ; and to heare from the Kings owne mouth , words of comfort , ( not of patience ) to carrie to the distressed English Catholikes ; that hee forsooth , would aide and assist them , as soone as possibly hee could , &c. Oh , how did I my selfe see , and heare the same man about some fifteen yeres since , applaud , & commend a certaine Spanish g g Adelantado , is an Admirall . Adelentádo , for protesting and vowing , that if his master the King of Spaine , would giue him leaue and allowance , hee himselfe would imploy , all he could make , towards the subduing of England , ( this was the Admirall , of whome I mentioned before , that hee affirmed his King and Master , had no neede of England ) and the reducing of it , to the Roman Religion ? Againe the entertainement , and encouragement , which the same * * The same Cres . caused a Te Deum to be saide in the Roman Colledge , for a false alarum of the Spaniards good successe in Ireland . Creswel gaue to Winter in his traiterous proiect , standeth firme in our English records ; and the acknowledgement of Garnet himselfe , to haue beene partaker of Winters plotte , doe demonstrate , both , of what spirit Creswell was , and also , of what spirit the English Ignatians probably are , whereas their Prouinciall Garnet , was so deeply by his own confession tainted . By h h The relation of the solemnity Wherewith Philip the third and his Queen were receiued by the Colledge of the English in Valladolid . pag. 31. those verses ( amongst diuers others set vp in the colledge of Valladolid , in Spaine , when the King that now is , with his Queene , was by the same entertained ) with this posie ouer them , ( fugient a facie ignis . ) they wil flie from the face of fire ; and ouer the same posie , beeing set also the Armes of England , the Lions ; and the Armes of Valladolid , which are Fire . Those verses I say approoued , by such Ignatians as did read them , and many since which haue defended them , do demonstrate the Ignatians holy spirits , against this Countrey .

These are the verses , first in Latine . Perdomat indomitos , effrenatosque Leones flamma ; feras vincit , vincitur igne Leo. Angliacisaeuo , ne lanient dente Leones , innocuas pecudes , innocuosque greges : Ferteciti Hesperias , Britanna adlittora , flammas ; indomitasque feras Pincia flamma domet : Sic fugient timidi , posita feritate , Leones ; sic poterit tutum , viuere mite pecus . In English thus . The vntam'd Lions , sterne and bold , with fire are ouercome . Fire tames them , when nought else preuailes , with fire , it must be done . Lest English Lions , with their teeth , and with their cruell pawes , Should teare the tender English flocke , which are to neere their iawes ; Bring Spanish fire to British shores , bring foorth your Pincian flame : So will they leaue their cruelty , and fly away for feare ; So shall the gentle cattell , liue in safty , euer there .

But William Hoult another , who in 88. was all in all , in Flanders ; was not hee to be touched with this spirit ? doubtlesse the state of England , is not vnacqainted with his proceedings ; but one thing I can here report of him , from the mouth of a certain English Ignatianed Priest , correctour of the presse at S. Omers , to wit , that the said William Holt , in 88. sent into England as many currants , as stood him in fiue hundred pounds ; by that meanes , to conuey some letters , into the same Kingdome : ( doubtlesse , those letters carried some mysterie with them , that were so closelie and with such great care to bee carried . ) But the practicall spirit of that man , and his solicitudes for England , are to well known , therefore , of him ynough . But one word with the Corrector , who iumpe at the time , when the damnable Powdertreason should haue been acted , came downe from Rome , and in the company of some fiue or sixe Ignatians , ( a matter not vsuall to haue so many Ignatians sent together in one mission for England ) appointed and purposed with all expedition , to passe for England : but so soone as they vnderstood , of the discouerie of the powder plot , they all , and this Corrector , also , changed their courses and setled themselues elsewhere , one of the speciallest of them now playing the Rector at S. Iohns mount in Louain . At the same time with like care , all the * * The sudden , vnexpected , and diligent inquity and search made after these books , was much noted by diuers of the Seminary of Doway , and much descanted vpon in secret , when the Powder-plot was discouered , and many thereupon inferred , surely the Ignatians fingers were in it . bookes of Doctour Stapleton , were sought for with such hast , as though they should haue beene presently put into the possession of the Ignatians ; to whom Doctour Stapleton , had bequeathed them , for the first colledge they should haue in Oxford . What these things might portend , I would it were not too to easie to coniecture . For my part , I will not iudge any certainetie , onely I obserue , howe in that most hellish attempt , when i i Apoc. 9. Abaddon , with his smoakie Locusts , would haue blowen vp together all the glories of this kingdom ; there were none but Ignatians , as Garnet , Gerard , Holcorne , Tesmond : or Ignatianed , as Catesby , Rookewood &c. ( who loued the Fathers so dearly , that they esteemed of none , who did not highly reuerence the Fathers ) were to bee found , partakers , or abettors of that hellish attempt ; and yet the Ignatians , and their friends beyond seas , what with their * * Iohn Gerrard , and Oswald Tesmond do beyond seas with most horrible othes protest , that they had no knowledg of the ●owder ▪ treason . equiuocations , protestations , &c. haue so cleared themselues , that amongst those outlandish people , there are very few who thinke the holy Fathers guilty : but all suspition that is , lighteth vpon the poore Secular Priests , which ( God knoweth ) are farthest from such courses : if they haue not drunke more , or lesse , of the Ignatians cuppe ; but there is no suspition of the holy Fathers ; ( God forbid , ) no rather , let the acknowledgement of Garnet himselfe , with his owne letters , ( euidences vnappeallable ) and that which was done before the most honourable , and most publike Court of this Kingdome , be all inualid , and counterfeit , rather , then that any Ignatian , should bee found guiltie of so execrable a treason . O immortall God of heauen ! how hath the God of this world , blinded their eies ! that they will post vppe and downe , the strawie face of that wretched man ? they doubtles herein are delighted with counterfeits , and a maske of straw prouided for the fire with the worshippers therof . Here , if I may be so bold , I would aske of the President of Doway , ( because he is a speciall chieftaine amongst them ) what spirit might bee obserued to haue been in him , when hee , with more then ordinary contentment , entertained Guy Fawkes , the Powder-matchman , some diuers whole daies together , before his comming into England , with much conference with him ; not without admiration of diuers of the Colledge , ( who knew not the mistery ) considering the meannes of the man . Surely if the k k D. N. Vice-president had been there then , who cried auengance on a certaine Soueraigne , when he was for his clemency commended by a true hearted English Priest : hee had been a fit man to haue been of the Councell . But I maruell , not at his cursing spirit , for he came from the Campe , to the Seminaries , and of a souldier , quickly ( which in ancient times would not haue been so commendable ) was made a Priest . But alas to make an end of this matter , that the Ignatians , and the Ignatianed , were too too well acquainted with some great matter to be acted about the Powder time . For when I was last beyond the seas , a graue person reported in my hearing , and in the hearing of a reuerend Priest , that the l l R. V. meeter-maker of their English hymnes spoke openly in Antwerpe , at a table where diuers were drinking together , some fiue or six weekes before the Powder-treason time , that there was some great attempt in hand in England . Perhaps the good man knew not the whole secret , if he did , then perchance for very shame he concealed it , for I hardly thinke he would detest the fact , who so eagerly commended the stinking Ignatian Queres , or Pruritanus ; and the most villanous Polonian Exetasis against his Maiesties most excellent state and person : which bookes also , are most singularly esteemed by some beyond seas ; of which I thinke , if the most excellent Arch-duke knew , they should not be so dearly esteemed of by him . But I surcease to write any more of this kind , I haue perpaps discouered so much of the Ignatian spirit , that some of them will attempt by some meanes or other , to attenuat my spirit : but I weigh it not , for nothing more welcome to me then death it self , so that I may be found prouided , and ready to meet him and to be with him , after whom my soule longeth and breatheth so much , as this corruptible flesh of mine will permit me . My redeemer hath numbred my daies , and ᵐ Psal. 138. hath put my imperfections in his sight , and before he calleth me , no man can thrust me hence : his truth is witnesse to my soule , that in this writing , I seeke onely his glory , in whom confiding , I feare no man . And I humbly wish the English Recusants to beware of such seducers , as come vnder the garments of sheepe , but inwardly are rauening wolues , who plotting to bring to passe their conuersion of England , seeke nothing but the subuersion thereof , rather then their desires should not take effect . And therefore , as themselues well know , are euer inculcating matters , to the disgrace of the Church , and state-gouernment of this Kingdome ; & cannot well indure , that any Priest in his Sermons , should so much as commend and inculcate obedience to temporall magistrates . I my selfe was at my first comming sixteene yeeres since into this Kingdome , not a little reprehended by two Ignatian Priests , because vpon that text , a a Matth. 22 : Marke 12. Giue vnto God that which is Gods , and to Caesar that which is Caesars ; I had ( said they ) too much insisted vpon the latter part thereof , in perswading of obedience to the temporal magistrate , and yet in that sermon ( which was not aboue an houre and halfe long , I am assured ) I discoursed not twenty lines of that subiect .

To proceed , I gather another tricke of naughty Spirits , especially in the elder and latter Pontifician Monkes and Friers , who haue set forth so many counterfet and comentitious treatises , in the ancient Fathers names , by that meanes to establish and confirme their doctrines , of their transubstantiation , their Popes supremacy , their confiding in merits of Saints , adoration of Images , &c. Wherein , I do constantly affirme , that the most pregnant , and clearest proofes , which they pretend for most of their Romane positions , are taken out , either of such counterfeit bookes , as some of the learnedst Pontificians call in question ; or else out of such commentitious bookes , and putatiue workes , of ancient Fathers ; which by very sufficient proofe , may bee shewed , to bee not currant . And when withall , I obserue , what order they haue taken with their * * Indices expurgatorij , Romanus , Neapolitanus Hispanus , Belgicus editià Povtificijs . Expurgatory Indices ; not onely , to giue annotations , but further to corrupt the very texts of Authours ; so that none , of later Pontifician Authors , in short time ( such as Caietane , Ferus , Stella , Ludouicus Granatensis , Polidore Virgill , Claudius Espex . &c. ) shall bee found sound , and to speake like themselues : yea , they sticke not to corrupt , the very texts of ancient Fathers , whose editions they daylie innouate at Rome , Paris , Lions , &c. The industrious * * His Treatise of corruption of Scriptures , Fathers , Councels , by the Pontificians . M. Thomas James , hath produced many of such corruptions , and promiseth much more ; one of them for a tast , which I also obserued long agoe , and proposed to a learned man , but receiued no satisfaction , I will heere giue to the Reader : it is a corruption , of a saying of S. Gregorie Nissene , which is this , ( Illam solummodo naturam , quae increata est , colere , ac venerari didicimus : ) were haue learned , onely to worship , and adore , that nature which is increate : but the Spanish Expurgatorie Indices , say , the word ( onelie ) must bee put out of the text : a good cause why ; the reader , cannot but obserue the mysterie ; therefore I passe it , with silence . Doubtlesse these men , who are so impudent , to set foorth their owne late Authours otherwise , then themselues wrote ; and are not ashamed , to corrupt the texts of ancient Fathers workes : it is no maruell , that they do so shamefully , in their ranslations , peruert the sacred word , abhorring nothing more , then in those places of controuersies , in which they dissent , from the reformed Churches , to haue their translations reformed , according to the originalls of sacred Scripture , in which the word of God was first written , by the Authours thereof . Many shifts p p Bellarm. lib. 2. de ●erbo Dei . Bellarmine , Stapleton , Harding , & others deuise , to wash away this dastardly tergiuersation of theirs , in refusing trial by the originals of Gods Scripture ; but , the imputation is iust , and vnremooueable , and will help to bring their Babell to her confusion , together with her Expurgatory Indices , of late , and ancient Authours .

Further , the naughty spirits of many Pontificians , as Bellarmine , Stapleton , &c. haue seemed manifest to me , in that they doe , most egregiously ( to bring , the reformed Churches in hate and contempt ) calumniate them , to teach such doctrines , as they vtterly detest , and disclaime from . As first , they accuse them , that they , giue iustification to faith onely , ( meaning ostentimes , such a naked faith , as they teach void of charity , that is , faith informed , as they speake ) a mere calumniation . For , who knoweth not , that the resormed Churches make iustifying faith , that , which inseparably p p Galat. 5. worketh by charitie , as the Apostle speaketh ? againe , they are accused , to exclude , necessity of good works to saluation , and all reward also , of good workes at saluation : meere imputations . For , as they continually inculcate , and commend necessity of good works in their pulpits , more effectually , then , in many of the Pontifician Churches ( whose Preachers , are much busied , with extolling the merits of Saints , the worth of indulgences , &c. ) So likewise , they publikehe professe that God , will not bee vnmindfull of the least good worke ( done , as it ought for his sake , ) to reward the same . They are generally calumniated , ( amongst the good English Pontificians , who meane well ) that thy make Gods he Authour , and impeller of , and to sinne : a meere calumniation . There are indeede , some doubtfull speeches , in Caluines Institutions , but if it would please them , but to interpret fauourably his speeches , in like for as they interpret , the speeches of many later Dinines , yea and sentences of the very scripture it selfe , which in some places , seemeth more directlie to make God the Author of sinne , then euer Caluine did : their calumniating spirit would bee satisfied , and know , that hee teacheth nothing else then , what their own Christian Philosophers do teach , therein : of Gods immediate , and positiue concurring , to the entitie , and nature of euery sinne , and to the entitie , and nature of euerie morall , or naturall occasion , of sinne : and if hee should say , that God , as a vniuersall Cause , doth not onely immediately , concurre , and intrinsecally coworke , with morall second Causes , in their morall euill actions , as you all teach , or must teach , vnlesse you bee Heretikes : but also , that God , as the Prime vniuersall , and supreame independent Cause , of all things doth in a kind , of priority of nature , also preuent , and moue such morall second causes ; in their free morall actions , beeing either of vice , or of vertue : tell mee , is there none of your Pontifician Doctours , Friars , or Monks , who teach the same , if not farre worse ? who can be ignorant of this ? who hath vnderstood , of the great * * I my selfe when I was some yeere ago in Doway , saw this doctrine that God doth moue with a priority of nature , of causality , and effectually , all morall agents in all their actions ; printed in certaine Theses , which were to be defended publikely , vnder the moderation of one D. Estius , who obstinately ( as I was there informed ) defended the same position . controuersie , betwixt the Ignatians , at Doway , and some other Professours of that Vniuersity ? the noise of which scandalous controuersie soundeth euen vp to Rome it selfe , there to be determined , &c. The English Liturgy is most egregiously calumniated to be vaine & irreligious : a most slanderous imputation : for the forme thereof , is conformable to all antiquity , & is very religious ; and if some priuate disorderly persons , sometimes minister not the Sacrament according to the forme there prescribed , what of that ? But I haue often wondered , why the speciall absurdities and abuses ( if there be so many in the Booke of English Common Praier , as they pretend ) haue not been by any of the aduersaries in some special sort largely discouered and confuted , considering how often , and in how speciall sort , the many turpitudes , abuses , contradictions & fooleries of their Roman Masses haue been learnedly deciphered .

Commonly , and daily , is the Church of England calumniated , for giuing vnto the Prince , the Title of Supreame head or gouernor of the Church of England ; which yet is giuen in no other sense , then to shew that very power and Supreame Iurisdiction which all Ancient Christian Emperours and Kings in the q q 1. Paralipom . 28. & 2. Paralip . cap. 17. & 19. Reg. 4. cap. 18. & 3. Reg. 2. old Testament , and since , haue euer more or lesse had in their Kingdomes ; to wit , that for the publike setling , establishing , execution and administration , of all manner of iustice , whether in matters of Religion , or other Temporall causes ; the Prince , hath Supreame authority ; and that without his command , or permission no man may , so much as beare , or wagge any rodde , of any publike Iustice , or gouernment . But touching the ministration of Sacraments , giuing of Orders , giuing the power of the Keies , and in or touching defining of faith ; it is a meere foppery , to say , the Prince challengeth any such matter in this Kingdome , or that any such is giuen him . But in al such respects , he doth most religiously acknowledge himselfe to be one of the sacred sheepe , of Christs sacred flocke , vnder Christ his ministeriall Shepheards of the English Churche . Remember , I pray you how r r Parsons his Catholike letter and answer to our Kings Apology . Parsons admitteth , that the Kings supreamacy ( as his most excellent and pious Maiesty , most religiously , and excellently explaneth the same in his Apology for the Oath of Allegeance ) is allowable and such as may be receiued . The truth is , you care not so much for what the Prince hath , as , for that the Pope is excluded from his gainful Supremacy , ouer this Kingdom ; who was accustomed with his Annats , Reseruations , Vnions , Comendaes , Expectatiue graces , Prouisions , Presentations , Nominations , and with infinite such like s s 1 ad Tim. 6. nouelties of names , and prophanations , to corrupt all Church discipline and Religion of this Kingdome , as the t t Lincoln . Epise. apud Matth. Paris . in Henrico . 3. famous and holy , Robert , Bishop of Lincolne , long agoe obiected , to your holy Pope Innocent the 4. And heere to note by the way , your vanities ; you thinke it , to be eternall blemish to the Church of England , for that King Henrie for loue of Queene Anne Bolleyne , as you say , and to be diuorced from Queene Katharine , did exclude the Popes authority out of England , meerely vpon fancy and passion . But alas , your deuise is vaine ; for it was first giuen vnto him by the learned Vniuersity of Oxford , then Pontifician : vpon this occasion , which I desire you to marke . There was earnest suite , made by some certaine Pontificians , to the Kings Maiesty to condemne Martin Luthers opinions , as being , the very same in many points , with those of Iohn Wicleff ; who had beene long before , often condemned , in that famous Vniuersity of Oxford , and by many of his former predecessors : whereupon the King being desirous to see a copy of Wicleffs Articles ; one was brought vnto him , the which hee seriously perusing , found one of them , to be thus , ( to wit ) that the Bishop of Rome , had no power , nor iurisdiction by right ouer the Church of England : Which , when , the King saw hauing at that time , the weighty controuersie , about his diuorce , with the Bishop of Rome , he seemed to like thereof ; but willing to doe nothing rashlie or against Faith , u u This standeth recorded in Oxford , as M. Thomas James hath affirmed vnto me very lately . hee presently , dispatched the same Article , to the Vniuersity of Oxford ; to haue it , by the learned anew examined ; and their iudgements freely to bee giuen vpon it ; the which was accordingly done , and the Article approued : whereupon that Prince resolued , by Consent and Authority of Parliament , to exclude the vsurped power of the Bishop of Rome , ouer the Church of England : which vnder his most tyrannicall oppressions , had a long time groned : but by this meanes came to be deliuered from the Egyptian seruitude , as the holy Bishop of Lincolne long agoe Prophesied it would . And if King Henry the 8. vpon your supposed motiues did impugne , the Papacy , yet , I pray you , what greater , disgrace is it to the Church of England , that King Henry should exclude the Popes supremacy ? then it is to the Church of Rome that he should establish the Statute of sixe Articles , for your Masse auricular confession , & c ? and what disgrace to your doctrine of adoration of Images ? because the vsurping and auaricious Empresse x x Baron in Anall Platin. in Adrian . Irene , caused the same by a Synod of Bishops to bee decreed in Nice ? And I pray you , doe you , thinke worse of your Iubilies , because y y Platina in Bonif . 8. & Walsing. in Edward . 1. Polychron . lib. 7. cap. 40. Boniface the 8. who entred most ambiciously like a Foxe , liued like a Lion , and died like a Dogge , brought them in ? beware of such mislikes , it will not be for the profit of Romes purse ?

Againe , the Church of England is calumniated euery day , by all the Ignatians , as though she had no true orders or iurisdiction : I dare affirme , that in it there is as certaine , and as assured a succession of orders & spirituall iurisdiction , as in the Church of Rome it selfe , which hath so often tottered , with so many schismes ; and hath bin pestered with so many Apostatical Popes ; as both Baronius , and Genebrard deliuer . I my selfe very lately searched ( for my own satisfaction ) the Records , and I find clearly , that Archbishop Parker , was sufficiently , truly , and canonically ordered and consecrated , by such Bishops as had receiued orders and consecration according to the Romane Church ; he swore not , thou wilt perhaps obiect ; obedience to the Bishop of Rome a toy . Where , in all antiquity , finde you the vse ofswearing subiection to the Bishop of Rome ? Romane Tyranny brought it in to the Church , and Christian liberty hath exploded it . It is indeede , the soule of your Religion , that subiection to the Bishop of Rome , is a meane , necessary to saluauation , as necessary as Baptisme it selfe . O prodigious Doctrin , it is not enough , say these men to saluation , to be vnited with Christ , and subiected to our immediate Pastors , who are in vnion , with the whole Catholike Church , touching the Catholike faith ; vnlesse we be also vnited , by immediate subiection vnto the Pope of Rome ; who may both be an Heretike , and also , contaminate the Church , with his pernicious Lawes : So that if a Pope Nerolike , ( as Boniface the 8. ) would by pernicious Lawes , draw you from Christ ; and like as a Heliogabalus ( as Iohn the 12. ) would draw you to all impurities , and teach you to diuide the Church , by opposing , against the true Pope , after his iust deposition by the whole Romane Clergy , & most Bishops of Italy assembled in a Synod : or Ottomanlike ( as Paul the 5. ) will teach you , against Christs institution , not to yeelde temporall obedience , to your lawfull Soueraigne ; if hee out of his throne , take vpon him , to dethrone him : vnlesse forsooth , you be subiect to such Vicars of Christ , you cannot haue saluation in Christ . O prodigious and vaine Doctrine ! of these times the holy Prophets ( O ye Britaines ) haue forewarned vs , let vs beware of them .

What vile calumniation is that by which the reformed Churches of England , are charged , to deny the seeing of Gods face and glory , vnto the Saints departed , vntill the day of Iudgement ? What a slander , that she respects no Holy daies of Christ , or his Apostles ? I dare say , that the memories of the Apostles , are in many places , of this Kingdome as religiously obserued , as the Sundaies are with them : but in the obseruation of the Sabbath , our Lords day ; the Church of England doth , so farre surpasse all Papistical Churches , yea of Rome it selfe , that it were a sinne to make any comparison therein betwixt them . a a Caluino Turcismo . William Rainolds calumniateth Caluin that hee teacheth , that Christ , by his corporall death redeemed not mankinde . A meere Calumnious imputation : his doctrine is , that Christ by his meere Corporal death ( had he not subiected himself , to haue vndergone , his fathers displeasure against mankinde , and to haue clothed himselfe , as it were , with the deserts , punishment and guilt of man ) he had not , fully made that satisfaction for mankind ; of which the Scripture so often speake : of which doctrin who can be ignorant , who is acquainted with holy writ ? Great is their spight against that man ; but notwithstanding all their malice against him , he liued peaceably , laboured faithfully , and died Christianly , leauing such a posterity of books behinde him , which checketh the daily & continual innouations of Rome .

Grieuous , is the imputation , to the English Church for condemning , and contemning the ancient Fathers whereas the most it striueth for , is to support that , of b b Tertull. lib. de prescriptio . Tertullian : ( Quod antiquissimum , verissimum ) that , which is most Ancient ( euen in the Fathers ) is most true . At first when counterfeit Martials , Abdias , Clements , Markes , Dionises , were produced , the Prelats of the reformed Churches , were more afrighted then hurt ; and to such Fathers , they might iustly giue the Anatheme , because such fathers , had impugned and contradicted , that Gospell of Christ , the which , whosoeuer , though an Angell from heauen shall doe , we are warranted by the c c ad Galat. 1. Apostle to giue him the Anatheme . But in , and for true Fathers , the Church of England reuerently , and constantly auoucheth , that of d d Vincent . Lirin. contra Heres. cap. 4. Tertull. de praescript . Vincentius Lirinensis to take place , Quicquid , non unus , aut duo , &c. Whatsoeuer , not one , or two but al together , with one and the same consent , openly , frequently , and constantly , shall bee knowne to haue held , written , and taught , that , she also without any doubt knoweth , must , by her bee beleeued ; and this most iustly , the English Church admitteth , it being as cleare , as the verie no one daies , that all Fathers of the Ancient Church , neuer taught , helde , nor wrot any thing , in this sort , which is not clearely , agreeing to Gods word ; which is the onely Rule of Christian faith .

But iustly to retort vpon them : who knoweth , not that for most , of their Roman nouel positions , the Aduersaries haue no Ancient Fathers ? and therefore to defend themselues being vrged , they do not produce Fathers but stand to their imagined Traditions , written no where , in Antiquity , but only reserued in the Romane Bishops and Churches brests , as they pretende : this is their City of refuge : as for example ; When a world of Fathers , concurring with sacred Scripture is produced to shew that the Virgin Mary ( whose name bee euer blessed amongst , and aboue all women ) was conceiued in Originall sinne , yea , some of them , with S. Anselme auouching , that shee was borne in sinne : ( which I can hardly beleeue ) doe they heere , sticke to the Fathers ; nothing lesse ? their imagined traditions must take place .

Againe , when whole centuries of Fathers , ( and those assembled in Synods ) bee produced , to affirme that Popes , haue beene , and may bee Heretikes ; will they heare admit of the Fathers ? nothing lesse ; all records must be counterfeit , their own best Authors , deceiued , rather then the Fathers authorities admitted , against their Popes infallibilies . When irrefragable authorities , of most ancient Fathers , are produced , to shew that the holy Scriptures , are the onely inerrable rule of Christian , Catholike faith ; and the square , by which the writings and faith of all men , and all Churches must be examined , and tried : will they heere , allow the Fathers ? No , alas , they flye the field , and seeke after some maimed sentences , for Traditions ; of which Traditions , when it is also shewed , out of the Fathers that they must also , be tried by holy Scriptures : will they heerein receiue the Fathers ? euen as before , renounce all : and runne to the present voice , of their Church ; which Church is with them , the Pope alone , or Pope and his Cardinals .

Againe , when all the Fathers , that euer commented vpon the 14. of the first to the Corinthians , with the authorities of many others , bee produced , to shew that the publike Church Liturgy , ought to be in such a tongue as may be vnderstood , by the assembly , and for their edification : will they heere , accept of the Fathers ? Good God , they fleet vp and downe , like men in mases , to finde some probable reasons , for their barbarous seruices .

Againe , when innumerable authorities , of ancient Fathers , are clearely produced , for iustification by onely faith ( e e Ad Gal. 5. which worketh by charity ) and against their Laterane Transubstantiation : will they admit the Fathers ? Good God , their subterfugies , are innumerable : either they will skippe ouer them , and runne onely to the text of Scripture , ( This is my body 〈◊〉 else , they will expound all their sayings : that 〈◊〉 still remaineth : the natures of the creatures are not changed : Christs flesh , which was crucified is not in the Sacrament : Christs flesh is present as in a Mystery , as in a Sacrament , as in a figure , &c. with infinite such like , most expresse sentences : They will , I say , so figuratiuely expound them all , to shew ; that as they detest any figuratiue exposisition , of the words of Scripture , in this Sacrament , so they themselues delight in nothing more , then in figuratiue expounding most plaine sentences of the Fathers , discoursing of this mysterie .

Againe , when authorities of all the ancient Fathers , that euer had occasion to entreat of the obedience of Subiects towards their naturall Princes , and lawfull Soueraignes , bee produced , to shew that Christians ought to obey them , g g Ad Rom. 13. euen for conscience sake , although they be persecutors of the Christian Religion ; and that they neuer vnderstood of the Imperiall Papall power ouer Kings , and kingdomes , which the Romane Bishoppes , now assume to themselues : will they heere strike saile , and doe homage to the Fathers ? No , God wot , they flie out of the field ; and for the most part , either they passe ouer the question with silence , or else if they bee English , and Ignatians , or Ignatianed , they fall to libelling , and with namelesle Pamphlets , labour continually to traduce Magistrates , Gouernment , Maiesty ; onely striuing by such a nouell Gospell ( to the Apologies of which they are ashamed to put their names ) to set vp the maiesty of the Romane Papall monarchy , & after destroying of the Romane Empire , to ruinate such Kingdomes , as were , according to the predictions of holy Prophets , to rise out of the Romane Empire , vntill the times of malice bee 〈…〉 . I iustly touch them heere for writing of 〈…〉 , in defence of this Gospell , to which bookes they are ashamed , or else afraide to put their names : wherein , they shew themselues , to bee right Parsonians , and Ignatians , or else deepely ignatianed . Those infamous libels of stinking and prophane Pruritanus ; and the most blasphemous masked Polonian Exetasis , against the maiesties , glories , and gouernments of these Kingdomes : and expressely the most disloiall quipping in the Polonian Exetasis , of Englands title P. W. The Corrector . W. Pater Gib . to France ; Who composed them ? Ignatians : who diuulged them ? Ignatians , and Ignatianed . The vnsauory Pruritanus ( worthy to bee retorted into the Popes bosome , but that the Maiesty of Gods Scripture may not bee abused ) who caused them to bee reprinted againe , after that most of them were taken at the Venetian Embassadors ? Ignatians . Who brought new store of them againe , ouer into England ? Ignatians . Who were so well pursed as to giue eight shillings apcece , yea an angell for such a prophane Pamphlet , comprised in a sheet or two of paper ? The Ignatianed , and Brethren of the societie . Who composed the late idle Pamphlet , of the Puritan and Protestant Sister , communing against the Oth of Allegiance ? A simple and silly Ignatian creature , God wot . Who was the Authour of the late bragging recapitulation , in the title of which , the namelesse Composer , ( who as it is reputed , resting in S. Iohns Mount , should haue put P. W. to the end of the Pamphlet , rather then H. I. ) promiseth a recapitulation , together with a declaration ; but faileth in the latter ; for he declareth nothing ; only he recapitulateth , a certaine learned booke , as it is thought of Leonard Lessius , the demonstrating Diuine ; which booke as yet appeareth not . Some say , the cause is , that the Sorbone Doctours of Paris hearing of it , haue written to Rome against the publishing of it , to the Popes Holinesse , for that ( say they ) France is not in a fit temper for such doctrines . Others say , the French Ignatians haue written vnto their Generall Aquauiua , to haue the worke stopped , because in this time , when their credits are so shaken euery where , for like pernicious doctrine it would greatly * * That doctrine must not be allowed in France , which poore English Recusants must maintaine with all vtter extremity , & manifest perdition of their soules . hurt their cause . This is done to saue the Ignatians skinnes whole , and yet the poore English Recusants , termed both in Italy and France , the Popes Asses , must beare the brunt of the Popes quarrell , though it be to their vtter ruines . I rather thinke the booke is kept in , out of diffidence of their cause , and that the Louanian societie of Ignatians , will not permit their Diuine to enter into such an vnsound quarrell , leauing it , as they say , for the English to defend and vndertake . Alasse , the good English like Asses must vndertake all , and vndergoe all ; yet there was neuer people vpon earth who haue had worse successe with traiterous doctrines and conspiracies then they . Againe , who was the composer of the late Libel against me ? the which I neuer read , to make my selfe merry therewith . But I heartily also reioiced that I was found worthy to suffer contumely and disgracefull slanders for truths sake , and for my Countries and Princes sake . Some silly Saint-Omeristian boy , for his Fathers the Ignatians : who as it is reported , made themselues oftentimes merie with the same at their recreations , & after their full meales ; whom I here leaue to the making of Libels stil , if they hold that a fit course to support their desperate cause : only giue me leaue ( Curteous Reader ) here with two or three particulars , to shew how the young Ignatians like Crabs , learne of the old , like as to write namelesse bookes for their gospell , so also to blaspheme maiesty and soueraigntie , and to commend and engender disloyall spirits , and to discommend and checke the naturall and loyall . Some yeere agoe , and as much as since Iuly last , my selfe , with diuers other Priests , arriuing at S. Omers , we heard there a certaine Ignatian preach vpon that j j Matt. 7. text , Beware of false Prophets , &c. In which his Sermon , before the whole English audience at S. Omers , he did most bitterly inueigh against all such Priests , as in England did allow and commend the Oth of Allegiance to be taken : and according to his k k Pat. Fea. name , hee did so feake them , that hee doubted not to call them Wolues , yea rauening Wolues : and although ( said he ) they say Masse , minister the Sacraments , say their other praiers , liue vertuously , and so appeare with the outward clothing of sheep , yet they are Wolues ) their rauenous and woluish sinne , being because they did not teach forsooth according to the order * * Marke the nature of the Popes Mission , as the Ignatians interpret it . of their mission , ( marke his words , ) nor according to his commandement , from whom they had their mission ( can you conceiue the mystery of those wordes , the order of their mission ? ) in teaching the Oath of Allegiance to be lawfull : surely this order of mission is that policy , which Robert Parsons ment , when to a certain Pope , seeming loath to send such proper men into England ( as came before him , to kisse his feet , and to take his Benediction ) where it was probable they should fall into danger of death , and saying that ere it were long he would take some other course for the conuerting of England ) that politik man replyed thus in the very hearing , and not without admiration of those Priests . Holy Father it is meet that they stay not , but goe , and that the l l Parsous policy . policy be still continued ; which word policy stroke so deeply into one of those m m M. Wors . Priests minds , that he hath politikely kept himself out of England ; & liueth still a poor life beyond seas rather then he will come into a Plentiful Country to vphold Robert Parsons policie with danger of his life .

When the Reporters of the late most detestable murther of Henry the fourth , the French King was somewhat fresh , and newes was brought how , that most hatefull villaine Rauilliacke , did seem to make some shew of repentance at his end : in so villanous a sort , ( as before God his repentance was as bad as the deed it self to wit in these words , ( as it was reported ) that hee was sorry , for that he had committed murther , but not sorry that he had killed Henry the fourth the king of France : which report when I heard , I both detested , and reproued the repentance , as wicked , and as diuelish : but against me therein ; ( although diuers Priests and Recusants were at Table ) onely a certaine n n Pat. Freem . alias Warr. Ignatian Priest opposed himselfe ; desending Rauilliacke , that in such a kind of repentance he might haue true and Christian contrition : to which , ( seriouslie beholding the man & ashamed of his Spirit , and almost of my selfe ( who was then a fellow prisoner with him ) I replied thus , * * A certaine pedanucall Ignatian in his confutation of Anticotton , subscribeth his Epistle Dedicat. to the Queen of France thus : Seruus bumilimus , Cliens ob sequen sissimus , O rator sidelissimus , unus Patrum de Societate Jesu . Father , ( for so they must be all called ) you and your order , haue little reason , in any respect to defend that most wicked villaine , considering what a Patron , the late murthered King , was to your Order , but notwithstanding my reply , he held on , to maintaine his paradoxe . He is now recollecting his spirit , at Louaine . God indue him , with better Diuinity , and sounder distinctions before he returne into this Countrey ; he was heere reputed halfe a Saint ; and therefore , I doubt , he may returne againe somewhat sooner then welcome to England .

Not many yeeres since , there was a certaine worthy , and very worshipfull Gentle woman ( for whose loyall heart , to Prince and Countrey , and for al those , who with her , haue issued from the same stocke , I dare vndertake , I am so well acquainted with their true English hearts and dutifull affections ) who being at S. Omers , had , and wore about her necke , a certaine Iewell , which was once belonging to a great Princesse . The Iewell being very precious and of gold , had set into it an Agnus Dei , and vnder a cleare Christall vpon one side thereof , it had the picture of our Sauiours face , vpon the otherside , the picture of our most excellent Soueraigne , when hee was a childe : but how , that good Gentlewoman , was taken vp by an Ignatian Priest in my hearing for wearing of it , about her necke , and before her breast ; because it had our Princes picture vpon it , ( who , as the Ignatian said , was a persecutor , and an enemy to Catholike religion ) I can tell , because I heard his reprehensions of her ; and defended her , wishing her , and charging her , in what I could , to continue that custome still . But since that time , ( I being not long to stay at Saint Omers , and returning into England ) I know not how , they haue beene so busie with her , that for one respect or other , shee could not keepe it , quietly , but hath sent it away to Loretto ; when I saw the Gentlewoman at S. Omers , some tweluemonth , and more agoe , I was very earnest with her , to know vpon what occasion , she had put the Iewell away , but I could not possibly learne of her : ( she respecting doubtlesse the Ignatian Fathers credit , at S. Omers ) onely shee told me , because she could , neuer , be in rest about it , but that they would be still vrging to c c I doe not well remember whether her word was to get , or beg it . get , or begge it from her , she vowed it to Lorette , whither also , shee accordingly sent it , notwithstanding many oppositions against the same her fact : where also , now it remaineth , hanging vpon the blessed Virgin Maries Picture , which is there worshipped and adored .

These three particulars , with some like , which I partly haue forgotten , partly omit : I write not ( God is witnesse ) for any other end , but to discouer their Spirits ; that they may be taken , as they are , for the very despisers of authority of whom the Apostle Iudas hath so expressely foretold long agoe : admonishing vs to beware of them . For , it is a thing which I haue euer specially obserued , that those who are the children of God , are guided with Gods Spirit , especially , when they are prosecuting of the workes , which apportaine to God : if therefore these men , do thus most egregiously abuse themselues , in the deliberate prosecuting of their religious courses , what may be thought of their Spirits ? They doe often impose as against the truth of the Gospell of the reformed Churches , that * * I dare stand to the defence of it that the liues of Calan , Beza , were more commen dable , then the life of Parsons , Creswell , or Hoalt & Garnet , their famous Martyt , who was ( as it is reported by honourable persons ) tipfie a very few daies before his end . Caluin was a wicked man , an incestuous man : that Bean also was voluptuous man , before he fell from them . But let them not tell what maner of men , they were , when they were with them , but when they left them , & when they were gon from them : for if they liued vertuously , religiously , obaritably , iustly , ( being gone from them ) either it will be thought , that they were calumniated to haue beene vicious , when they were with them , or else that it was their corrupt religion , and the spirit thereof , which then led them to wickednesse .

It is credibly reported that Robert Parsons , being desirous to haue had Iohn Gerrards life , written , amongst many things , to haue beene put in the same : one speciall matter should haue beene , that hee had conuerted to the Romane profession ; some of the damned crew as they once called themselues ; to wit , the two Powder-wrights , and Catesby who was another of the damned crew , as is reported , and who was conuerted ( as they speake ) by Gerrard : and perhaps some others of them : by which it is cleare , that Robert Parsons , thought it no staine to the Romane religion , to haue most * * I could nominate diuers St●ūpets , turned to them , but not conuerted , some are liuing , some are dead . Newgate is well acquainted with such persons , and do not such haunt thither sometimes , yea , and confesse , and yet professe still ? wicked men , turned vnto it ; and I hope it is no staine to the Professors of Ignatius society , that their Protoparent Ignatius had so little feeling of God , or so little sense of a religious life , before his wonders , ( which as the thunderclaps , made Luther a monke , they say ) so they made Ignatius , the Parent , & Father of so many renowned Ignatians . p p Bolsec . in vita caluin . Hierome Bolsecke , a professed enemy to Caluin , writeth most calumniously against him , that being a Papist , he was both accused , and conuicted for Sodomy , and marked therefore , vpon his shoulders ; the records whereof , saith that lying Priest , remained at Noioune ; whereas yet no credible person could euer see them : the which if it had beene true , why , ( tell mee some Bolsekian ) was , hee suffered , to preach vp and downe afterwards , in diuers Parish Churches , of the Pontificians ? And were , those of Geneua , so prodigall of their soules , and rechlesse of their honours to commit themselues to such a man , so publikely defamed ? and why did not Bolseke discouer this imputation before he fell out with Caluin ? & was driuen to Lions , where to purchase credite with the Archbishop , he deuised such lies against Caluin , as hee thought good ? I doubt not , but this against Caluin is alike true , with that which is written against Martin Luther by q q Cocleus in vita Lutheri . Cocleus : vpon a certaine time forsooth , ( saith Cocleus ) when the gospel of the dumb Diuell was reade ; Luther being then by , sodainly he fell downe crying out , I am not dumbe , I am not dumbe : by the same shewing himselfe to bee possest with a dumb Diuell : a likely tale surely , that notwithstanding this , the Augustine Friers who were not ignorant , what the Canons of the Church had prouided in such a case , should with the authority of the Bishop , to whom their Monastery was subiect , promote him to the degree of Priesthood , and afterwards honour him with the great dignity to bee a Doctor , and professor of Diuinity amongst them . Surely eyther Cocleus is an impudent lyer , or else those Augustine Fryers were impudent fellowes , to promote their dumbe Diuell to such honourable and diuine dignities ; as Priesthoode , and Doctorshippe are . Away with these fables , and the like , which Cocleus and Bolsek haue deuised touching the ends & deathes of Luther and Caluin , the which were both religious and pious , as diuers worthy persons who were present at their ends haue testified : but obserue these mens humors , one Cocleus , or one Bolsek professed r r Platina , Mantuan , Caranza . Crantius , Sabel . Nauel . Marian Martin Polon . and almost all other historians from him till Onuphrius . Benno Cardin. in vita Grego . 7. enemies must be beleeued against Caluin or Luther , & a whole centurie of Authors & Pontificians , describing a papisse Ioan & her most hateful end , must not be beleeued : one Cocleus against Luther must bee beleeued , and yet a Cardinal and a learned man of the Colledge of Cardinals with diuers other must not be beleeued against Gregory the 7. deploring and declaring his wicked life : nor Sigibert relating his miserable end . I might here adde somewhat , touching their spirites in giuing credite to their lying Legends ; but of that perhaps more fully hereafter : and truly I hope that considering their Popes haue so often pared their breuiaries ( though leauing yet , many corruptions both in their feasts of Dedications and in their office of Katherine virgine and Martyr , and elsewhere ) that before it be long they will cracke Surius his credite also for his many fables , as they haue already , more or lesse broken the credit of Iacobus a Voragine . Archbishop of Genoa in his golden Legend : of Vincentius Belluacensis , and Antonine of Florence , whom they cal Saint Anthonine : but I will here onely with the Readers patience , relate one of their miraculous fables : Iacob . a Worag . which t t I Legend . aurea . Anton. hist. part . 2. ●it . 13. cap. 6. Vincent . Specul . lib. 23. cap. 140. these three mentioned do relate . When Charles surnamed the Bald , came to S. Egidius his Monastery ( say they , ) he being perplexed with a most grieuous sin , which he was ashamed to confesse , he signified the same his griefe to Egidius , desiring him to pray for remission that of ; whereupon he praide and that so heartily , that a cortaine Schedule , by the hand of an Angell was giuen to Egidius , in which it was written , that pardon was granted to Charles ; and withall it was added in the same Singraphe , that whosoeuer should afterwards call vpon Egidius for remission of any sinnes by him committed , hee should ( if hee did leaue to continue and commit the same ) not doubt to haue remission there of by the merites and intercessions of Saint Egidius . How great was Diana of the Ephesians ? but farre greater is Egidius of the Romans . Fie vpon such horrible blasphemies against the bloud of Christ , and to the great dishonor of that name , in which u u Act. 4. onely wee purchase saluation : this vile fable reported by three such witnesses , whereof two were Archbishops , and one of them a Romane Saint : the other a Bishoppe , was sometimes vsed to be read and sung in old Breuiaries ; but now it is scraped out by Cardinall Quignone : but yet notwithstanding , there is as bad stuffe in this kind , left behind for the dishonour of Christ and of his Apostles x x ad Corinth. 4. ( who desired to bee esteemed no other , then as the Ministers of God , and the dispensers of his misteries ) for they haue made them Coredeemers , & Coaduocates with Christ . Heare courteous Reader what they sing to them , and then doe thou iudge . First in latine thus .

y y Breui●ria Roman . co●mu● . Apostole . Qui coelum verbo clanditis , Serasque eins soluit is , Nos apeccat is omnibus , Soluite Iussu , que sumus , Quorum , praecepto subditur ; Salus , & languor omnium , Sanate , aegres moribus ; Nos reddentes virtutibus . Thus Englished by Verstegane . Yee , which by wordes , the heauens close , And loose thereof the lockes againe , Vouchsafe , us free , by your behests , From all the sinnes , that vs restraine . To whose commaunding subiect are , Infirmittes , and healthes of all : Our ill disposed , customes , cure , And vnto vertue vs recall .

Whose eyes , are not shut , if here he doe not plainlie obserue , how they haue taken the glory of onelie Redeemershippe and Aduocacy from Christ , and haue transferred it vpon his Creature ? how plaine is it , that they beg those things from the Apostles , which Christ onely doth giue , and from whose onely hands , we are to expect them , to wit , peace and saluation ? Vouchsafe O Christ , to open their eyes , that seeing , they may see ; and be conuerted , and thou ( O God ) heale them ; thou ( O God ) restore them to all vertues . I should here , declare somewhat , how the Romane Church , trauaileth to make her Religion , to seeme and appeare magnificent , pompous , glorious by deuised shewes ; a fitte deuise indeed to draw the simple , but wiser trauailers and iudicious persons obseruing such artificiall and stagelike representations , * * Diuerse both noble and very worthy Gentlemen haue taken great offence at the Spanish Fopperies in their processions and haue been greatly confirmed to continue still in the single and sincere integrity of the reformed Churches . gather another conclusion thereout ; to wit , that their Religion is , humane , not diuine , not agreeing to the true ancient Christian simplicity of Christs Church . Do they think , that their sumptuous carrying their God vp and downe streetes , their publike incensing and adoring of it , their deuising of many rich representations , to set forth their solemnities will draw the wiser people , of such countries as are auerted , from the Romance Church ? no God wot , there is nothing more , auerteth them , then such open and heathenish-like kind of worshippes , which were neuer dreamed of in ancient Churches , nor commended by any ancient institution of any Gouernours of the same .

The Conclusion .

But I will make haste towardes the Conclusion of these my motiues ; yet before I end , I am constrained for the satisfaction of others , to shew , with what conscience and reason , I dare aduenture , to leaue communion , with that Church , which is so famous , and so conspicuous , and which hath beene euer visible , for so much as concerneth externall succession , & an outward kind of profession , of many pointes of Christian Doctrme , since Christs time : ( as like continuing of succession can be shewed in the Churches of Hierusalem , Alexandria , &c. ) It cannot be denied , but that the Romane Church in the Apostles time , was a pure and sound part of the Christian Catholike Church , ( although in her very infancy , shee was sliding , if you beleeue Onuphrius , which moued S. Peter to hasten and returne vnto her , and although Onuphrius in annotatan Platmam in vitam Petri. a a Euseb. lib. 3. hist. cap. 31. Eusebius relateth Egesippus , to affirme , that whilest the Apostles liued , the Church was an immaculate Virgine , and pure from errour ; but they being dead , there did presently arise those , who did impugne the Apostolicall truth ) notwithstanding these things , I doubt not to say , that the Romane Church continued long time found in all substantiall matters of Christian doctrine , vntill humane Traditions beganne to entermixe themselues , with religion instituted by diuine authority , which then most apparantlie began , when the Church came to enioy temporall peace , and prosperity , presently after the dayes of Constantine the Emperour , in whose time , and by whose donation poyson was powred into the Church , as the b b Vita Silaestri approbata . life of Siluester Pope deliuereth of a certain Angelical voice , pronouncing as much : the operation of which poison shewed it self , partly in effect , in the time of Damasus , when by reason of the competency , and contention which was betwixt him , and c c Ammian . Marcellia lib 27. cap. 2 Ra on in Annal. Vrsisine for the Romane See ; so much bloud was shed , that I hope , ( if d d I Cortil 2. Marcellin ibid. S●crates l. 2. ca. 11 affirmeth how the Bishop of Rome exalting themselus aboue the limits of Priesthood into temporall dominion contended for the Primcay ouer all other Churches . Saint Pauls argument bee true ) the Romane Church was then very carnall , oppressed with such grieuous contentions , and not being in vnity of spirite , thinking the same thing , but hauing such horrible schismes amongst them ; and I doubt not to affirme , but that Damasus more or lesse as hee was delighted ( according to the fashion of Romane Bishops ) with sumptuous attendance in his person , so also more or lesse brought in sumptuous seruice , and pompous ceremonies into the Church : and this the Pontificians cannot deny , if diuers thinges that bee in Damasus his Pontificall bee truly attributed to that Popes institution and collection ( which in sundry thinges I beleeue not , ) but this Bishoppe is made a Saint in the Romane calender : the Lord knowes for what vertue , or when he was first fainted : perhappes for his tumultuous entrance , or pompuous conuersation in the chaire of Rome , in which respect hee may be reputed in some degree the Protoparent of many his Successors .

These beginnings and entrances of corruption & vanity into the Church of Rome obserued , which in succeeding times , and in ages after ages grew into most horrible grieuous prophanations by the subtlety of Satan , whilest the Gouernours of the Churches g g Math. 13. were a sleepe , that is , were lulled with temporall peace , and prosperity . I seriously first consider , those Propheticall wordes of our h h Luc. 13. Sauiour , in which hee hath foretold , that when hee should come , he should hardly find faith vpon earth : which defection from faith , as it was to bee , and generally to ouerwhelme the whole world before Christs second comming ; so , who coulde long agoe precisely say , when it was to beginne : onely after-experience hath demonstrated it , and doth tell vs , that according to another Propheticall prediction of the most blessed 2 ad Thes. 2. Apostle , who hath expresly deliuered , that this defection and Apostacy should bee , when that man should sitte in the temple , that is the Church : at whose comming the Romane Empire should be taken out of the way , and who should extoll himselfe , ( sitting in the Temple ) aboue all , that is called , or worshipped as God , vpon earth : who should also , in himselfe , and by his followers worke wonders and miraculous prodigies ; bosting and bragging therein : who should also Apostatat from the charity of truth , that is , from the iustifying faith in Christ Iesus onely : that iustifying faith in Christ Iesus onely , which is so much , and so often commended in sacred Scripture ; & who also should Apostatate from most Articles of Christian doctrine . For , vaine is that exposition of the Remists , who would faine interprete this Apostasie , of which the Apostle speaketh to bee from the Pope , and from his Primacie , and particular Romane Church ; ( vaine I say , ) for who will say that a man might not iustly haue departed from the communion of such Popes , as k k Genehrard . lib. 4 , Chronol s●●ulo 10. Baron . ad aun. 900. & anno 908. Plaim . in vita sapissime , in Bonifa . 7. & 8 in Silucst 2 , Renedict . 9. in Ioh. 8. they themselues account Apostaticall , and not Apostolicall ? who only are related in histories , to make vppe the externall number of succession ? and I pray you , what was the case of so many hundreds of Prelates , and your owne Cardinals , who at Pisa departed from the Romane true Bishoppe ; true ( I say ) for externall succession ? what of the Prelates of the Councell of Basile , which consisted of most Bishoppes of the West , who departed from the communion of Eugenius , ( with the Pontificians , the vndoubted Bishoppe of Rome ? ) What of the Clergy , and part of the Church of Rome it selfe , who departed from Liberius , when Eusebius one of the Romane Church , with some others were grieuously persecuted ? It is a vaine narration of our Ignatians , and others to say that this Apostasie , prophesied by the Apostle , and Christ , must be interpreted from the Bishoppe of Rome : for it is most euident , that it must bee from Iesus Christ himselfe , and the true iustifying beleefe in him onely ; and most vain it is for them to say , that the infallibility of doctrine , was so tyed to the visible succession of Bishoppes in the Roman particular See : for if so , how comes it to passe , that against Iohn the 23. the true Pope for succession , it was proued in a generall i i Can constant . Sess. Councell , that hee had pertinatiously thought , and often taught , that there was no immortality of the soule , no resurrection of the body ? what might not a man haue departed from the communion of this Pope ? if not ; then the whole Romane Church , which in the councell of Constance , apostated from him ; made that Apostacy , of which the Apostle foretold . Which if it be true , what will become of Paul the fift with his congregation ?

The Remists fearing that the defection from the Romane Empire , and destruction of the same , should bee a steppe to proue that he who hath ouerthrown the same , and set another forme of gouernment in Rome , absolute , and soueraigne ; and yet not , as of the Romane Emperour ; doe therefore most shamelesly , in their m m Annotat. 17. Apocalyps . vpon the word Babylon . annotations vpon the Apocalipse so separate the gouernment of Rome , and of the Church in Rome , as though they were not vnited together , but remained still , in that sort in which they both were in the time , when the Apostle made this prediction : for thus they write in expresse termes : whereby it is plaine ( say they ) that whether Babylon or the great Whore , doe signifie Rome , here or no , yet it cannot signifie the Church of Rome , which is now , and euer was distinct from the terrene empire of the same . Thus they without all shame , or learning ; where they would faine put off from the Pope and his Cardinals , the reproch of hauing the terrene Empire , or gouernment of Rome in their hands : which I verily suppose they doe hold so fast , that they will not leaue the same n n Apoc●l 7. vntill the tenne hornes ( which earst as Kinges haue receiued power after the beast , that is , vpon the decaying and desolation of the beast , and haue also ioined for the appointed time , power with the beast , against the lamb , because iointly concurring to vphold the impious superstitions , and abhominations of the Whore , of whose cuppe they haue all drunke , euen almost till they haue vomited it vp againe ) God putting into the hearts , shall eate the Harlots flesh , and make her naked & desolate , & consume her with fire . This harlot , which shall be so eaten , and burned by those Kings , who had earst drunke of the cup of her whoredomes , Whom can shee designe , but ( as * * Ibidem . Saint Iohn saith ) that City which had command ouer the Kings of the earth , to wit , earst in her Emperours , after in her Popes and Cardinals should , haue power , and command ouer the Kings of the Earth : the which who seeth not , is verified in the City of Rome it selfe ? as not onely certaine Ancient Fathers , but certain , p p Ribera in 14. Apocal. viega in 17. Resist . in Apocal. Bellarmin . lib. de Rom Pont. Ignatians themselues also expound it : ( and if it signifie not Rome , let the Aduersary produce some other City heere described ) so that , the Beast that was and is not , to wit , the rule and command of the City of Rome , which was before in the Consuls , Senators , and Commonwealth , buf now it is not , ( because it is in the Emperours ) shall be againe in the * * Pontif●x &c. The Pope and the Purpured Fathers iudge the world . Coquae contra Praemon . Pope , and his purpured Cardinals .

To proceed , where should this defection , rather be , then in Babylon which S. Iohn hath foretold ? Now that by Babylon Rome ( according to the exposition q q Hieron . in prologo Didimi epist. 17. ad Marcel . Tertul. lib. aduer. Judaeos . of the Ancient Fathers ) is to to vnderstood , r r Annot●m 17. Apocal. the Remists themselues dare not stiffely deny it ; now as cleare as the Sumit is , that therefore Rome is called Babylon , because shee hath made drunke , with the cup of her whordomes , all Kings of the Earth , and all Nations , who haue pledged her : which by no meanes can be expounded , of Rome heathenish , both in respect that shee did not , infect with her whoredomes , the Countries and prouinces , which she conquered ; but rather she obteined no Countrey nor Prouince , of whose whordomes she drunke not her self , by bringing their gods Images , into her Capitoll to bee worshipped and adored with the Images of their Romane gods . And manifest it is , that the Prophet speaketh of a cup of fornication , which Kings , and Nations , were to drinke of ; somwhat after his time : but Rome heathenish , and he● Emperours , were in their ruffe and most triumphing , when S. Iohn made this Prophesie : againe , s s Tertull de resurrect carais cap. 25 Bellar. vnderstandeth , that the t●n Kings which shal hate the Whore , shall diuide the Romane Empire taking kingdom● to themse●●es , & afterw●rd destroy Rome it selfe . Bellar. lib. 3. de Pout . cap. 13. the Kings of the Earth , who were to drinke of the cuppe , were afterwards , to hate this Whore , and to make her desolate , therefore , and in respect , of her abominations : now this can by no meanes , be vnderstood of Heathenish Rome ; which was long agoe conuerted to Christ , and her blemishes of Idolatry , washed out by the blood of the Lambe , in the the time of Constantine . And to say , that Rome Christian , should be punished , for the cup of Whordomes , which Rome Heathenish , gaue to the Kings of the Earth , to drinke of , is a meere chimera ; vnlesse they can shew that the most iust God , will punish Jacke ( as is said ) for Gill , or else , they can prooue vnto vs a Pithagarian transmigration of soules , from Rome Heathenish , into Rome Christian .

Further , it is , most apparent , ( as I haue mentioned aboue ) that the cupps of whordomes , heere spoken of , should be in the hands of one , who had been first r r Hierom. epist. 17. ad Marcel . Rome was then in part the purpured Who●e , and Babylon . a Spouse , and had for her husband Iesus Christ , from whom she was to fornicate and to commit Adultery , with her fauourites , the Nations and Kings of the Earth ; to whom also , she was to send cupps of fornication , to wit of false Doctrines , rites and impure superstitious : and the same Kings to drinke thereof , and to pledge her , by louing embracing of her doctrines : now , as cleare as the Sunne it is , that Rome Heathenish , was neuer a spouse of Iesus Christ ; but Rome Christian was ; and therefore egregiously commended by the u u Cap 1. ad Rom. holy Apostle in his Epistle to the Romans . Besides , to dispute probably , the clothing of * Apo●alop . 7. this Whore , with Purple and Searlet , in her Pope and Cardinals , the writing of the name Mystery , ( according to the like expresse Prophesie of S. Iohn ) in the Popes Diademe ; beset with many precious stones , * Ibidem the Popes Diademe ; beset with many precious stones , which I very crediblie heard ( when I was student in Rome , not without a kinde of astonishment ) to haue beene once placed there , and sette in that part of the Diademe , which was for the Popes forehead : but now it is remooued . Her persecution , against such as giue testimony , to the name of Iesus : that in it only , without anyintermixiō of humane helpes , saluation is to be had . These things ; with many such like agreeing to sacred Scripture , testifie that Rome is the Whore . And heere , I note by the way , how incredible , the cruelty of that City is , against such as giue testimony to the holy name of Iesus . For besides , their most close couping vp of such as they persecute , into their darke chambers , in their inquisition : their mercilesse separation of them from all friends , whatsoeuer ; the most extreame penurious diet , wherewith they afflict them ; the great iniuries that they offer vnto them in dispoiling them , of all they haue ; whether it be gold , siluer , or precious stones ; ( by which they might releeue themselues ) the horrible torments , and torturings ; the dreadfull threats of imminent death , by certaine tragicall representations &c. they are also sworne , as I haue beene informed , ( although I will not stand to iustify it ) at their entrance into the inquisitions , neuer to discouer , whatsoeuer shall bee done to themselues , or whatsoeuer they may perceiue and see done to others in that place . O cruell ! the Pontifician Priests in England doe thinke themselues extreamly dealt withall , to be kept together in common Prison , with free accesse to each other , and with accesse also of friends vnto them , ( except vpon some speciall restraint , which as it neuer lasteth but for a time , so it is neuer so great , but that friends may come at least to the gates of such Prisons , to bring them reliefe ) And in some Prisons about this City , they are permitted with keepers , or without keepers ; to passe vp and down the City freely , to their friends : yea , and diuers of them of whom the State is not assecured , for their loiallty by the taking of the Oath of Allegeance , haue daily this liberty . Iudge Christian Reader , hereupon , what measure , the Pope , and his , measure to such , as giue testimony to the dreadfull name of Iesus , in respect , of that clement course , which is taken with such as hee sendeth into this Kingdome , directly , or indirectly , to bring the same to his subiection and command . God in his mercies , may auert what he , and his intend , but giue me leaue to speake , I see that of y y Luc. 16. Christ , verified , The children of this world , are wiser in their generation , then the children of light . God forbid , I should wish the blood of any to be shed : yet God forbid , but I shold pray for the preuenting of al seducers of soules , and the moderate & charitable restraining of them .

But to returne , to my purpose , that the Church of Rome , may be this Whore and fal into false doctrines ; heare what y y Hieron . in epitaph . Marcel . S. Hierome , writeth of her pronesse to corruption in his time . ( Heretica , &c. ) An Hereticall tempest being risen in these Prouinces , brought a ship , full of blasphemies , into the Romane Port. And feete bemired with dirt , did mingle themselues , into the pure fountaine of the Romane faith ; then holy Marcella , after shee perceiued that the faith , which was praised by the z z ad Rom. 1. Apostolicall mouth , was violated in many things , so that Priests , many Monks , and especially men of the World , were drawne in to assent , thereof , and the simplicity of the Bishop also was deluded ; she publikly resisted ; thus hee . Consider Christian reader , a woman must make resistance against a shippe of blasphemies and heresies , infecting the Roman Church : A woman must awake the simple Bishop , or else euen then , Rome had committed whordome , from her spouse . Alas , there wanted a Marcella in the Church of Rome , in the time of Iohn the 22. when that b b Gerson . in 4. parte serm. de paschate Adrian . in 4. sent. de Sacrament . Confirmat . Bellar. lib 1. de Pont. cap. 14. Ioh. Villan . hist. lib. 10. lege compeudium errorum iohan . 22 apud occbam . Pope with his Court , taught , that the Saints departed , see not God till the day of iudgement : Yea , he not only taught it in Rome , but also sent his Preachers , abroad , amongst which Iohn Creature , Generall of the Order of Minor-Friers , came to Paris , where hee preached the same Heresies , and would haue continued , had not feare of fire , which was threatned , by the King of France , stopped him in his course .

In like sort , was the Romane Church , polluted , and deluded with her Bishop ; as c c Tertull. lib. ad . ucrsus Paxeam . Tertullian recordeth , when she sent letters of communion to the hereticall Churches of Asia , and Phrigia , who professed , and acknowledged , the impious , and hereticall doctrine of Montanus and his Prophetisses . And as shee hath beene often corrupted , in the fountaine ; so hath her corruption spread it selfe , throughout the whole Church ; to fulfill the Apostasie , and defection foretold by Christ , and his Apostles .

And I would demand , of these men , who rest upon the * * Successio sedis , &c. Succession in See is onely a matter of name , succession of faith hath the thing it selfe and truth . Greg. Narianzen . in orat . de laudibus Athanas . visible succession , onely of the Bishops in the Romane Church , ( the like being to be found in other Churches , which themselues condemne for hereticall . ) First , what they would haue done , if they had beene with Aaron , and the whole visible Church of the Iewes , where , in the desert , in worshipping their Golden Calfe , they d d Exod. 32. pretended to keepe a feast to their Iehouah , who had brought them out of Aegypt ? would they haue obeied Aaron ? and haue followed the multitude ?

Againe , when Elias complained ( and this after e e Psalm 86. 88. 110. 132. see Iere●● . 33. greater promises , had beene made by God to Hierusalem and their Church , then any can bee shewed made to Rome or the Church there ) that hee f f 3. Reg 19. himselfe , was left alone in Israel ; and that all but hee with Achab and Iezabel the Idolatrous Princes , worshipped Baal ( though , euen then , and in Israel also , not onely in Iuda , as the Papists will haue it ) God had g g Ibidem 7000. who had neuer bowed to Baal ) what would they haue then done ? would they haue publikely followed the face of that Church ? and that visible Gouernment ? and not rather , haue beene in society , and communion with the inuisible company ? Or rather , I aske , would they at that very time , haue followed the visible multitude in Iury and Hierasalem , which at h h Reg 3. cap. 22. 3. Reg. cap. 9. that season did sacrifice , and burne incense in the high places ? by whose Idolatries , it cannot be denied ; but that the whole Church of Iurie , was contaminated , and polluted at lest with the communion of that Idolatrous multitude , although the Priests of Hierusalem withall did offer Sacrifice , to the true God of Israel .

Againe , what would these men haue done in the time of Achaz , and Manasses ? in the daies of both which most sacrilegious Kings ; the Priests with the whole publike visible Church , i i 4 Reg. 16. & 4. Reg. 21. worshipped strange gods ? would they then haue ioined with the visible Church ? and haue obeied the Idolatrous high Priest of that time ? and I hope , they will not saie , that the Law of k k Deuteron. 17. Deuteronomy decreeing that who should not obey the high Priests sentence for the time , should die therefore , did not excuse , the whole Church of Hierusalem , in obeying Vrias the high Reg. 16. Priest , who according as King Achaz of Iuda had commanded him , had erected an impious Altar , according to that of Samaria ; setting aside , that , which God himselfe had appointed , vntill the King should determine thereof .

AgaIne , what would these haue done in the time of Annas , and Caiphas , the high Priests ? whose precepts and commandements , neither Christ nor his Apostles would obey , although they sate vpon the chaire of Moses : yea , and although , Christ had before taught the Iewes , that they m m Math. 18. should doe , what the Phariseis and Scribes sitting vpon the Chaire of Moses , should teach and command them to doe ? Belike , these men , if they had beene , in those times , regarding the n n Deuter. d7 . Law of Moses , which decreed , that whosoeuer , disobeied the sentence of the high Priest , should die ; would haue associated themselues , with Annas , and Caiphas against Christ , and his Apostles ; rather then , with the poore contemptible company of Christ disciples , which was so small , and so inuisible , at the time of Christs passion , that some of the Aduersaries , would seeme to haue it , to haue remained and consisted onely in the most blessed Virgin Mary , ( though this most falsely . ) For doubtlesse , there were , diuers then secretly dispersed in the land of Iewry , who beleeued in Christ , and had heard nothing of the scandall of the crosse : And although o o Math. 26. Mar. 14. Luc. 22. Peter , with mouth denied , and abiured Christ , yet I cannot thinke , but that faith in his heart was still firme , and also , that some other of the Apostles , and good deuoute women did still in their hearts constantly beleeue in him , and were parts of his hidden Church there .

But the Aduersary , will obiect , that visible Succession , and the Authority of the High Priests in the Church of the old Testament , was not a sufficient warrant , for such as should follow them , commanding any thing , against Gods Law ?

Againe , that their succession , was not to continue , but for a time , and in the end to bee abolished , and quite remooued . Good God , as though the Law of Deuteronomy , were not an euerlasting Law , and most expresse for the high Priests authority ? so expresse , that your high Priest , now , and his p p Bellar. lib. 4. de Ron. Pont. ●rp . 16. Baron . in Annal. Ca●etan . Tollet . Stapleton , Allen , ally . Cardinals , in his behalfe , doe chalenge greatest prerogatiue of power , and iurisdiction from the same . Good God , as though , visible succession had not beene promised , to be in that place , of which q q ●sal. 131. God said , it was his resting place for euer ? of which Dauid speaking vnto God , said thus ? Arise , O God , into thy rest , thou and the Arke of thy sanctification ? Of which place , King r r 3 R g 9. Salomon , in his dedication of the Temple , spoke such magnificent promises ? As though s s Ierem. 33 Psal. 8. God , had not promised , visible succession in the 33. of Ieremy , in the linage of Leui , for euer ? Protesting that his promise and pact should faile with the day , and night , before it should faile with the Church of Ierusalem ; with many , yea , infinite such like promises in the holy Scriptures : and yet notwithstanding , the same ; we see that the succession of that Church is vtterly extirpated . How much rather , may the Church of Rome haue her succession , either extirpated , abolished , or corrupted , the which can shew no speciall promise for her selfe , and for her euerlasting establishment ? there are indeed , most firme promises , for the Catholike Church of Christ ; but for the Romane particular Church , there are no promses at all , if there be any , let them be produced . And if the Aduersary reply , and say , the Romane Church , was once a Pure Church , and a Virgin , therefore shee must , bee so taken still , vnlesse , you can precisely shew the time , when , and by whom , corruptions were introduced into that Church . Vpon this reply , they triumph , they insult , but it is , God wot , very vaine : for , if Cockle and Darnell was to bee sowed by the ● Math. 13. enemy , when the Pastors of the Church were a sleepe ? ( not sleeping a naturall sleepe , but a sleepe of ease , security , prosperity , pleasure , ignorance : ) What maruell that the precise time when such cockle and darnell was sowed , cannot bee deliuered ? for tell mee , O thou wirty aduersary ; who should haue specified the time ? the Pastors ? they were a sleepe : yea , and by them sleeping , the Diuel sowed cockle and darnell of heresie , of idolatry of impurity : and therefore a sleeping and a dreaming disputer , may I call thee who wouldest bring out sleeping witnesses : but yet to satisfie your triumphing reply ; although the precise times , places , and persons cannot bee expressed , when your heresies first began to take root , first to bud or to spring forth ; yet wee can specifie the very indiuiduall , personall , singular , and speciall persons , times , and places , where & when your opinions were first receiued , as Articles of Faith and beleefe .

And what ? is it not an euident demonstration , to shewe any thing to bee nouell and new , if it can bee demonstrated , when the same was not receiued , although the speciall time , and maner of the beginning of it cannot euidently bee shewed and demonstrated ; but onely probably conceiued by some probable coniectures ? And although the Romane Church doe boast of a visible and a conspicuous company , professing Christ ( although most corruptly ) continuing from Christs time , yet that is not inough , vnlesse they can also shew succession in doctrine . For a man who would relie for his saluation vpon the publike and most conspicuous Church professing Christ , what should hee haue done in the time of Constantius the Arrian Emperour ? when the whole visible conspicuous Church , ouerwhelmed with Arrianisme , decreed in councels so greatly , and so dangerously , that as u u Hierom. aduers . Luc●feria . Saint Hierome reporteth , the whole world maruailed , how it was become an Arian : yea and most lamentable , was the face of the visible Church , especially in Rome , it selfe : when Liberius returning out of banishment , * * Hieron . lib. de scriptoribus . in fortunat . & in Ch●on Libertus ipse in Epist. ad Episc. Orient . apud Bellar . lib. 4. cap. 9. de Pont. & Bellar. ibid●m . Athanas . in Ep●st ad So●●t . vitam agentes , Damasus Pope in Liberio . Hilar. lib. contra Constant . ●ozom . lib. ● . cap. 14. Nicepb . lib. 9 cap. 37. & alij . subscribed to the Arian faith ( which had beene , before decreed , in diuers publike , almost vniuersall Councels , of the whole Church , as at Millaine , at Ariminum , &c. ) and by the same subscription , confirmed , and decreed as a point of Catholike faith ; what the Bishops before had resolued vpon , and subscribed vnto : for in the subscription of Bishops , and confirmation of Popes consisteth the robour and strength of Romane Articles of faith , so infallibly that the whole Romane Church is bound to receiue them & to professe them after such decrees and subscriptions . And truly , the answer , which Liberius made before his banishment , and whilest hee was constant in the Catholike faith , vnto Constantius the Emperor , is for the same purpose very worthy reading : for , whereas the Emperour thus obiected vnto him , what was hee ? and what thought hee of himselfe ? who would oppose himselfe against all Bishops of the world : hee answered ( not thinking as our men now doe of the Popes sole inerrablenesse , neither as daunted with the whole visible multitude against him , ) most resolutely y y Theodoret. lib 2. hist. cap 16. thus ; that although hee and Athanasius were z z Vbi suut tandem , &c. Where are they now , who exprobrate vnto vs pouerty , and do insolently brag of their wealth ? where are they who define the Church by a multitude and despile the little flocke ? Gregor. Nazianz in Arianos . Orat. 11. alone , yet the cause of faith was nothing the worse ; for long ago said hee , there were onely three , who withstood the Kings ( hee meaneth Nabuchodonozor ) commandement ; but doubtlesse these men , who stood so much vpon the visibility of succession ; and vpon the greatest multitude , would vpon the returne of Liberius backe to Rome , ( & his sitting in that chaire also some good time , before hee againe renounced the communion with the Arrians and their faith , to which hee had subscribed before ) they would surely haue communicated with Liberius , and haue despised the contemptible , and persecuted Church of Athanasius and Felix , with some few Romanes , who then rightly beleeued , and professed Christ . Besides if it bee necessary to ioyne with the greatest multitude professing Christ after the Romane fashion : doubtlesse , haue was the case of their Romanists in times of their very many , very great , and grieuous a a Certaine Decades of most horrible schismes haue beene in the Romane Church Platina Baron . per Anal. schismes ; when their whole Church hath beene ouerwhelmed with the power of some Anti-Popes : besides , to argue ( ad hominem ) in the time of the Councell of Franck ford , when the Bishops of France , Germany and England , with diuers of Italy decreed against your second Nicene Councell , commanding adoration and worshipping of Images ; what might a faithfull Christian of the West haue done ? was hee to obey the decree of Franck ford or not : if you say yea , then your Nicene Councell is condemned : if not , then alwaies the greatest multitude , and the publike visible Pastors , though assembled in Councell , are not to be obeied ; which was then very great and conspicuous : especially , if you had adioyned their authorities , with all those Prelates of the East Church , who in diuers and sundry councels vnder Constantine & the two Leos who had before condemned the adoration of Images , you should haue found the same farre to haue surpassed that of your Tridentine Councell in Germany , consisting for most part of your Titulary Italian Bishops . In time of the b b Co●cil . Ba●● . Sess . 34. See the Epistle of the Fathers of the Councell of Basile to the Electors of the Empire , Tom. 3. Constitutio . Imperial . pag. 456. Councell of Basile , when Eugenius the 4. Pope , was deposed and accused by that Councell and Felix , elected in his roome by the Bishoppes of France , Germany and England ; with diuers also of Italy , and some also of Spaine , tell mee were the secret Eugenians in those Kingdomes ( if there were any ) bound to follow the greatest multitude of Prelates ? beware you graunt it ; for it will not stand with the credite of your visible succession . Doubtlesse the state of the Christian Church was such at that time , that a Chrrstian was bound onely to adhere to the euerlasting , and indeffectible head of his Church , Christ Iesus ; and was no more bound to follow Felix then Eugenius with his councell at Florence : ( the which Schismaticall councell ( to note by the way ) was the first that publikely decreed the number of seuen Sacraments , and Purgatory fire , as soundly and as catholikly , as some few yeers after , the Tridentine fathers assembled , of a few French or Spanish , but most Italian Bishops , ( whereof also many were Titular onely , and were made to fill vp the number ) decreed many heretical , and most pernicious positions against the ancient and apostolike faith : and it is no maruaile they did so egregiously erre , for they were not to determine any thing which might displease Rome , & therefore so soone as some of them beganne to consult about reformation of the Court and Church of Rome , with the Bishoppes thereof , presently by a peremptory Placet of Pius the fourth , the whole Councell was dissolued , and their good intentions wholy frustrated , they onely leauing behind them , their subscriptions to their corrupt decrees ; which subscriptions notwithstanding , were neuer made so ful and perfect , that the number of the Prelates subscribing , hapned to bee one whole hundreth , at c c Concilium Trident . editum a ●innio . anie one of their sessions and generall subscriptions .

But to returne to my purpose , if Saint Iohn in his Reuelation , doe so clearely pronounce , that the woman ( by whom the Church of Christ is described , according to the exposition almost of all ) is to flee into the desert , there to be nourished , fauoured , and protected by God ( per tempora , tempus , & dimidium temporis ) for times , for a time , and for halfe a time ; by Apoc. 12. which flight is vnderstood the secretnesse , hiddennesse , and inuisibility of the true Church , not only for three yeers and a halfe , as all the Pontificians for most part eagerly doe contend , but for some longer time sufficient , for the accomplishment of all such things , which haue beene foretold by the Prophets : but because I would incline , to interprete this flight of the woman , to haue been about the time of Constantius , or else to signifie some other particular desolation , & destitution of the Church , when shee was persecuted by the Gentiles , I doe not much insist vpon it : and yet although this generall destitution of the Church , should last but for a short time ( as they desire , ) yet it quite ouerthroweth their ground of the Churches * * Almost all Pontificians acknowledge that in Antichrists time the true Church shall bee in conspicuous without any publike ●●uic● so Bellarmine Dried . S●a●es . Val●nt . R●mists clearely vpon the 2. to the Thes. 2. continuall , and neuer intermitted , manifest , and vniuersall conspicuity .

Further , without all question , if the e e Apocal. 13 whole world shall admire after the image of the beast , which image of the beast , must of necessity be vnderstood of some kind of Monarchicall gouernment , Empire or rule ; the which like an Image shall represent , and stand as it were , in stead of the Romane Empire it selfe ; then doubtlesse , the number of those , which shall refuse to adore the Image of the beast , and to acknowledge the Popes temporall and spirituall absolute Monarchy , will not be great , but small at the very first , till God by the spirite of his mouth , shall vouchsafe , by degrees to destroy the harlot , where the image of this beast resideth . To confirme what I haue said , I will annexe the prophesie of one Hildegard a religious Virgine ; whom the aduersaries repute a Saint , and f f Theodoric . Niem . 2. l●b . de priuilegijs Imperij cap. de O●b . 2. & 3. whose bookes ( in the which this prophesie is ) Eugenius the third , in a Councel at Treuers , ( at which Saint Bernard was present ) receiued and approued . This deuout Virgine hauing prophesied of a defection that should bee from the Romane Empire , she foretelleth also of a general diuision that should be in the church and withall , how by reason of the wickednesse , pride and neglect of Religion , which all would see in the ( Popes ) Apostolicall ( as shee calleth them ) all Kingdomes * This her prophesie is ag●●ing to the doctrine of l●a●ned 〈◊〉 in his booke of the au●●●●ibility o● the Pope , and in the time of Pope Juli●s all the Prelates of France at Tou●es in a Councell there , affi●med the same , as Iohn d● S●●●s relateth in Lewis the 12. would thereupon choose vnto themselues , Archbishops and Gouernours of other names , vnder whom they might and would professe Christ and his pure Religion , leauing ( saith she ) vnto the Pope , Rome alone , with a few territories adioyning thereunto : & vnder such Gouernours and Archbishops ( saith shee ) Peoples and Kingdomes , shall embrace iustice , & obserue the ancient customes and disciplines , as the ancients were accustomed to do ; Thus she : by which prophecie , it is euident , what this Saint , and all those , who approued her books , thought of necessary subiection to the Bishop , and Church of Rome .

Not vnlike is that which they write of their Prophetisse g g Lib. 4. reuelat . cap 57. Brigit : shee bringeth in the mother of Christ thus speaking to her sonne : Rome is a plentifull field ; to whom Christ answered , thou sayest true ; but cockle hath ouergrowne this field , and therefore it must bee clensed with a sharpe iron , it must bee purged with fire , and plowed with oxen ; therefore I will deale with it , as he who remoueth plants into another place : for h h The Bishop of E●hesus was threatned by God to haue his Candlesticke ●emooued out of his ●lace fo● leauing of his first charity , Apocal 2 What presumption therefore 〈◊〉 the Roman Pop●s to thinke theis Candlestick canno●●● remoued , who haue aband●ned all the primitiue cha●ity of the Apostles , and are whol ▪ degene rated into a● c●ta●i●● of sin , b●t I wish them to ●ead the ●● ▪ of S. Pauls epist to them . such a punishment is prouided for that City : as if the Iudge would say , flea off the whole skinne , draw out of the flesh all the bloud : cut all the flesh into peeces , and breake all the bones , that all the marrow may flow away ; thus there : and if the prophesie of the worthy virgine Meethildis be truly related from her , the controuersie with Rome is at an end ; for shee in expresse termes foretelleth , that the Church of Rome , should wholy apostotate from the faith of Christ ; and that there should remain in Germany , a poore and persecuted Church , which should serue and worship God , religiously and purely . This is cleare , & likewise that of Iohn Capistran is as cleare , that Rome in time would be so purged , and the Popes and Cardinals brought so in order , that there would bee none found , who would make haste to be Pope ; contrary to the fashion now i i Read dist. 79 cap si quis . and Baron Anno 912. vsed , when no one almost entereth canonically , but either by fauor & canuasing of some Cardinall , or procurement of some Prince , or by bargaine , ( as Simon would haue bought power to haue giuen the holy Ghost . ) This Iohn Capistrane , whom I mentioned , was reputed a Saint by them ; as likewise was Iohn of Calabria , as k k Poss●●ine in a par. verbo C●●●llus . Posseuine in his Apparate affirmeth of him of whome Roger Houeden reporteth , that hee should affirme , that one ˡ Hou●d . in Ric. 1. who should be Antichrist and a Pope was then born in Rome : vulgar is the like prophesie of Ioakim Abbot by me mentioned aboue , of Antichrist then born in Rome : sundry are the like prophesies , which them selues also admit , amongst themselues , to their owne confusion , and yet forsooth , they would tie all ( vnder pain of damnation ) against all Scriptures , and all Antiquity , to embrace their nouelties , and in no case to forsake Rome : but against this their paradoxe , I may most iustly vse the words of l l Tertul. Apolog. cap. 6. Tertullian , vnto them , vsed by him in like case : vbi religio ; vbi veneratio , &c. Where is Religion ? where worship , and reuerence due from you to your Elders ? in habit , liuing , discipline , sense : and last of all , euen in speech , you haue renounced your Ancestors ; you alwaies prayse Antiquity , but day by day you liue newly : thus he : so these men , in all their vanities of Pardons graines , round wafers , merites of Saints , Purgatory fire , transubstantiation , adoration of Images , &c. pretend Apostolicall Tradition , but being vrged to shew them to be ancient , and to carry them vpward towards the Apostles , they faint in the midway ; and when forsooth they faile , they will then vow , professe , pronounce , and protest ; that although they know no mention made of them , yet sure they were all vsed before that time , euen from the Apostles dayes : and here they stumble into that absurdity ( which they vainely obiect against others ) to witte of inuisible , inaudible , and vnlegible Traditions : ( one of their Rules of faith ) the practise whereof , in ancient times they cannot shew : and although the pure Church of Christ , had beene for many yeares together so inuisible , so inconspicuous , that there could no known , nor set Congregation be defined , where Christ was publikely and conspicuously professed , in the publike face of any Kingdome : yet such are the impieties , impurities , Idolatries , and most presumptuous and tyrannicall vsurpations of the Bishop of Rome , and consequently , of the Church of Rome : that I could not but thinke desperately of my soules saluation , if ( after God my Sauiour , and most deare Aduocate , hath vouchsafed to open mine eyes ) I should otherwise associate my selfe vnto her , then by way of compassion , greatly lamenting her abuses , bewayling the heauy iudgements of God , which hang ouer her head : humbly praying that her humiliation may bee in that manner as their Iohn Capistrane foretold ; or as their Prophetesse Briget foretold it should be , by meanes of the frankes : rather then so , as the x x Romulo regnan te Roma Trium phante , Sibilla Delphica dixit , regnum Rome , rue● ferro , Flam ma fam● , frigore . Sybill Delphick foretold it , to wit , that Rome should be ruinated with the sword , fire , famine , and cold .

I doe with my very heart bewaile her estate , and at this p●esent with the words of the Religious and learned Arnulphus spoken in a Synode at Remes , ( as m m Barro : anno 992 numero . 22. Baronius reporteth them ) O Rome to be lamented , which to our Ancestours , diddest yeeld bright lights of Fathers ; and in our times sendest forth monstrous darknesse , which in the Ages to come , will bee infamous ; What ? ô yee Reuerend fathers ? what ? ( I say ) doe you thinke , him to be ? who sitteth thus , in a lofty throne , in his purple Robes , and glittering Gold ? certainly , if he be without charity , lifted and puffed vp with knowledge , he is a very Antichrist , sitting in the the Temple of God ; and shewing himselfe , as if he were God : but if he haue neither charity , nor knowledge , then he is an Idoll , and to seeke answer from him , is to seeke it , from the very stones ; thus he . But more iustly may a man , bewaile the mysery of this time , when so monstrously , the Bishop of Rome , Paul Breuia . duo P●uli . 5. cout . Iura Fidelitatis . the 5. sitting in his purple Robes , hath sent out Briefe vpon Briefe , without charity , without knowledge : so without knowledge , and consideration of the times , that as I haue credibly heard , many of the Italians themselues call him therefore , Grosse headed , and in scorne Tramontane : so without knowlege , that ( notwithstanding , the continuall challenges , of learned Persons , Ecclesiasticall Prelates , and of the Kings most excellent Maiesty ) he will not once vouchsafe to giue u u 1. Pet. 3. ratione fidei , an account of his faith in his Briefes , which is so earnestly required at his hands : that according to the inference of learned Arnulphus , hee may bee reputed a Purpured Idol . Void also and without charity ; because not giuing his English followers any comfortable instructions , hee exposeth them by his peremptory commands onely , to vtter ruine of themselues , & their families : void of charity , because he depriueth such Priests as are in al other erspects his , of their faculties : ( so they are now called for the Priesthood being changed , the law must be changed , & lawes being changed , new names must be deuised : ) a●● yet hee prouideth not for them any meanes to liue , and his charitable Disciples here in England , doe euery where proclaime and exclaime most bitterly against them . Lastly , I greatly bewaile her auaricious impurities , for if the Archbishop of Canterburie , their S. Thomas Becket , duist say , his mother Thomas Cantua epist. ad ●●ch . 〈◊〉 . Rome was become a strumpet , and prostituted for reward , because Alexander the third , his good father , did not suddenly satisfie his immoderate desire against his Soueraigne King and some Prelates of this kingdome : What ? may not we now more iustly exclaime against her for her dailey prostitutions , by most corrupt rewards and corruptions ? and for the daily practises of her against this Kingdome , to the vtter ruine and subuersion of the same , onely aiming at profit and Soueraignety ?

But heere giuing a conclusion to my former discourse , I humbly beseech thee , good God , to inspire the hearts of the Honourable Magistrates of this Kingdome , that as they doe , so they will continue ; prouidently , and effectually , to stoppe the Ignatians transcendency , ayming at nothing else , but the subuersion of Soules , and Popish thraldome of this Kingdome : and good God , vouchsafe to heare the praier of a sinfull wretch , beseeching thee also , more fullie * O Rome , heare the voice once made to Pho●as , and doe thou repent O K●ng altho●gh thou build aboue the cloudes ; thy Pallace , may be taken : the sinne ●i●hin w●● m●rre Thy within thee , O Rome , wil marre a● , and thy Pallace will downe although thou downe although thou build aboue the cloudes . to open the eies , of such , which are already in part opened to see Romes tyranny , but not as yet opened to see her filthy Idolatry , and to renounce communion with her . That ambicious her ( I say ) who , as she did in the time of Lotharius , the Emperour , ( as p p Tom. 1. Constitut . Impe●ial . ●n ration fol. 50. he complaineth , in a Synodicall Epistle , written out of a Councell of Collein ) so now also , boasteth that shee hath a kind of Diuinity , that shee shall bee eternall , that she shall see no widowhood ; and that shee shall neuer erre : but the day of her satall iudgement , wil shortly approach ; when her Pharaonical ●●de wil be q q Apo●al . 18. drowned , and shee like a Milstone be cast into the red Sea of Gods iust iudgement . Vouchsafe deare Sauiout to come quickly ; and in the meane , that by her lying Prodigies , and false wonders , shee may seduce no more , but rather that all such as are already seduced by her , may returne to thee , see her manifest impurities , and Idolatries , and renounce them , and Returne ( I say ) to thee , the onely Aduocate , and Redeemer of mankinde , and the onely Lifegiuing-Shepheard of our Soules , onely , to be blessed , honoured , and followed , for euer . Amen .

Propitius sit mihi peccatori , Deus unus , Pater , Filius , & Spiritus Sanctus , cui soli , Honor & Gloria . Amen .