The vvoefull crie of Rome Containing a defiance to popery. With Thomas Bells second challenge to all fauorites of that Romish faction. Succinctly comprehending much variety of matter ... Bell, Thomas, fl. 1593-1610. 1605 Approx. 175 KB of XML-encoded text transcribed from 43 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2005-12 (EEBO-TCP Phase 1). A07963 STC 1833 ESTC S101554 99837363 99837363 1682 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A07963) Transcribed from: (Early English Books Online ; image set 1682) Images scanned from microfilm: (Early English books, 1475-1640 ; 622:05) The vvoefull crie of Rome Containing a defiance to popery. With Thomas Bells second challenge to all fauorites of that Romish faction. Succinctly comprehending much variety of matter ... Bell, Thomas, fl. 1593-1610. [8], 77, [3] p. Printed by T[homas] C[reede] for William Welby, and are to be sold at his shop in Paules Church-yard, at the signe of the Grayhound, London : 1605. Printer's name from STC. The first leaf and the last leaf ar blank. Reproduction of the original in Cambridge University Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. 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Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Catholic Church -- Controversial literature. 2005-03 TCP Assigned for keying and markup 2005-05 SPi Global Keyed and coded from ProQuest page images 2005-07 Simon Charles Sampled and proofread 2005-07 Simon Charles Text and markup reviewed and edited 2005-10 pfs Batch review (QC) and XML conversion THE VVoefull crie of Rome . Containing a defiance to popery . With Thomas Bells second challenge to all fauorites of that Romish faction . Succinctly comprehending much variety of matter , full of honest recreation , and very profitable and expedient for all sorts of people : but especially for all simply seduced Papists . Goe out of her my people , that ye be not partakers of her sins , and that ye receiue not of her plagues . Apocal. 18.4 . LONDON . Printed by T.C. for William Welby , and are to be sold at his shop in Paules Church-yard , at the signe of the Grayhound . 1605. Academiae Cantabrigiensis Liber . TO THE RIGHT HONOVRAble my very good Lord , Thomas , the Lord of Ellesmere , Lord high Chauncellour of England . SAint Paul , that chosen Vessell of God , ( Right Honourable ) made a base reckoning of all other things in the world , in respect of the knowledge of our Lord Iesus Christ. This knowledge was so deare to the Princely Prophet Dauid : that he desired to be but a doore-keeper in Gods house , rather then to dwel in the goodly Pallaces of great Parsonages : esteeming one day better in Gods Church , then a thousand otherwhere . This knowledge yeelded so sweete a sauour in the nosethrels of holy Moses : that he chose rather to be the childe of God , then to be called the sonne of King Phoraohs daughter . This knowledge was to the wisest King so precious : that hee reputed it not onely the beginning of wisedome , but euen the finall ende which he aymed at : with the loue of which knowledge hee was so rauished : ( Oh most excellent knowledge , ) that hauing in his owne free election what hee would receiue at Gods hands : hee desireth neither long life , ( which the greater part of people thirst after ) nor riches ( which are the greatest ioyes of al couetous worldlings : ) nor yet the death of his enemies , ( which the dauncing Damosell preferred before a Kingdome ) but he humbly asked an vnderstanding heart , that he might discerne between good and euil , and iudge aright Gods people committed to his charge : a most wise and holy request . This petition pleased God so well , that he gaue the King a wise and vnderstanding heart , so that there was neuer any either before or after him , comparable or like vnto him . And no marueile , that the true Children of God , desire the true knowledge of God , before all other things . For as our Sauiour himselfe teacheth vs , this knowledge is life eternall , the ioy of all ioyes . But ( my good Lord ) it may here bee demaunded , how this most excellent knowledge can bee attained ? To which I answere , euen by dilligent reading of the holy Scriptures ▪ For Saint Paul , writing vnto Timothie , commendeth his knowledge in the holy Scriptures , which he had attained of a childe , and he yeeldeth this reason therof : because forsooth , ( saith the Apostle , ) the Scriptures are able to make him wise vnto saluation . Is this possible ? is it so indeed ? euen so doubtlesse , Gods Spirit cannot lye . Howe then commeth it to passe , that the late Byshops of Rome , ( now Cat ' e'xochen called Popes , ) doe this day suppresse the light of the Gospel , and forbid the Lay-people to read the holy Scriptures in their vulgar language ? How chanceth it , that none may read any Commentaries vpon the old and newe Testament , nor any other bookes compiled for the furtherāce of mans knowledge in that behalfe ? vnlesse either the said bookes & Commentaries , be composed by professed papists : or the readers being the Popes sworne vassals , haue his dispensation and licence so to doe ? This ( my good Lord , ) is the reason , that cannot in truth be denied . They that doe euill hate the light , fearing that it should reproue their naughtie deedes . And for this end is it , that the Pope can not endure the manifestation of Gods word , which is a lanterne vnto our feete , & a bright shining light vnto our soules , directing vs the path-way to heauen . For this light , if the pope did not smoother it vnder the ashes , and violently keepe it vnder a bushell : would in short time so enlighten the hearts of all well disposed people , that all the world would detest the Pope , all popish superstition , heresies , and blasphemies , and all his bloodie , tyrannicall , and plaine antichristian dealing . In regard hereof , ( most honourable Baron ) and most worthy , zealous , christian , vpright , and religious Magistrate , ) because it is not enough for a Christian to know God himselfe , but he must withall , heartily wish and effectually procure , ( so much as lyeth in him , ) that others may also know and worship the euer-liuing God with him : I haue employed my studie , diligence , care , and industrie , to deliuer a very compendious enchiridion to al simple seduced Papists , & to other thankfull Readers , wherein they may behold as cleerely as the noone-day , the original of popish falsly pretended Primacie : the meanes by which the Byshops of Rome , aspired thereunto : the royall titles and power plaine diuine , ascribed to the Popes : the liues , maners , and conversation of Popes : the rotten foundations vpon which and by which , Poperie is builded and vnderpropped : the originall and sundry grounds of Popish Purgatorie : the vanitie and vncertaintie of Popish Succession : the popish execrable Excommunications , Superstitions , Adorations , and many other matters of great moment . By the due and serious consideration whereof the indifferent Reader , cannot but behold the abhomination of late Romish Religion : and consequently loath , detest , and vtterly renounce the same for euer . The worke such as it is , I haue dedicated vnto your Honour , for two speciall causes . First , to intimate to the world , my inward conceiued comfort , ioy , and solace , ( which either is , or at least ought to bee , common to my selfe , with all other honest and true harted English Subiects , ) of your Lordships most honorable , zealous , christian , conscionable , vpright , painefull , and religious care , vigillancie , & holy constant indeuours , vnder God , and his most exellent Maiestie : both for the indifferencie of iustice extended at al persons , aswel to the poore as to the rich , which is not the vsuall practise of many Magistrates , alas for the pittie , ) and also generally for the common good and peaceable gouernment of this Kingdome . Secondly , to giue at the least some smal signification of a thākfull minde , ( where power is wanting , ) for your Lordships most honourable , yea , vnspeakable fauours towards me from time to time : euen such and so great , as without which , I could not this day breathe vppon earth : & much lesse make vse of my small talent , ( Quod sentio quam sit exiguum , ) for the common good of others . The Almightie giue your Lordship , many , long , ioyfull and happy yeares , with much increase of vertue , holy zeale , and true honour in this life , and with life eternall in the world to come . Amen . From my Studie , this first of Aprill . 1605. Your Lordships most humble and bounden : T. Bell. Thomas Bels defiance to Poperie , with a second challenge . CHAP. I. Of the originall of Popish Primacie . I Haue proued at large elsewhere , how Poperie crept into the Curch by peece-meale , and how she receiued her daily increments : Now it shall bee sufficient , to touch succinctly and plainely , when & by what meanes , Rom● became the head of al Churches : the truth therfore of this point , is this ; viz. That for the space of sixe hundred and six yeares after Christ , the Byshops of Rome liued in all dutifull obedience vnto the Emperours , neither was the Church of Rome the head of all other Churches , but one of the three patriarchall seates , wherof mention is made in the first famous councell of Nice , which was called by the worthy Emperour Constantinus , surnamed the great . Two things I haue to proue , for the clearing of this question , the one , the subiection of the Bishops of Rome , in Anno , 606. vnto the Emperour . The other of the supremacie of the Church of Rome after that time . Concerning the former , most impudent and intollerable is the Popes insolencie , when he exalteth himself aboue kings and Emperours , threatning them that he can depose them from their scepters & regalities , & dispossesse them of their Empires and dominions . For Gregory , surnamed the great , a very famous Byshop of Rome , when he was appointed by the Emperour Mauritius , to publish a certaine law , sent him from the said Emperour ; did not refuse to accomplish the Emperours designement , but very dutifully and loyally acknowledged himselfe to be the Emperours subiect , and of duty bound to execute his cōmand therein ; albeit he deemed the law to be in some part therof , disagreeable to Gods holy wil. These are the Byshops own words ; Ego quidem iussioni subiectus , eundem legem per diuersas terrarum partes transmittifeci ; & quia lex ipsa omnipotenti deo minime concrodat , ecce per suggestionis meae paginam , serenissimis dominis nunciaui : vtrobique ergo quae debui exolui , qui & imperatori obedientiam praebui , & pro deo quod sensi minime tacui . Englished thus . I subiect to your cōmandement , haue caused the same law to be sent through diuers parts of the land ; and because the law is not agreeable to Gods holy wil , behold ▪ I haue intimated so much vnto your maiesty by my Epistle : I haue therfore discharged my duty in both respects ; as who haue yeelded my obedience to the Emperour , & haue concealed what I thought in Gods behalfe . These are the words of the good Byshop of Rome ▪ for that Church was in good case & order , in his time & age , out of whose discourse I note , first , that Pope Gregory , & S. Gregory ( as the Papists terme him ) as famous & as learned a man , as euer was Byshop of Rome , acknowledgeth the Emperour to be his Lord and Soueraigne . Secondly , that he confesseth himselfe to be the Emperours subiect . Thirdly , that he freely and willingly granteth , that hee oweth faithfull and loyall obedience to the Emperour ; for which duty , he durst not but publish the Emperours law , though in some part against Gods wil , as he deemed it ; and that , least he should haue bene guiltie of disloyaltie towards his Prince and Soueraigne . Touching the latter , the cruel tyrant Phocas ( who rauished many godly matrons , & murdered the emperor Mau●ritius with his three sons , Theodosius , Teberius , and Constantinus ) decreed that the Romā seat shuld be the head of al churches . This to be so , I haue proued else wher at large , out of many famous Chronographers , viz. Sigebertus , Platina , Palmerius , Bergomensis , Polidorus , Marianus , Scotus , Martinus , Polonus . Here it shal be enough , to adde the testimony of Rhegino a famous popish Abbot . These are his words ; Hic obtinuit apud Phocam principem , vt sedes romana caput esset omnium ecclesiarum . He obtained , ( hee speaketh of Bonifacius the Byshop of Rome ) of the Emperour Phocas , that the Church of Rome should be the head of all Churches . Hermannus Contractus , an other famous Chronographer , hath these expresse words ; Hoc tempore Phocas Romanam ecclesiam omniū ecclesiarum caput esse constituit . Englished thus . At this time Phocas decreed the Church of Rome , to be the head of all other Churches . So then , Gregorie the good Byshop of Rome , died in the second yeare of Phocas his Empire , about which time Mauritiu● the Emperour was murdred , & fiue yeares after that Rome was made the head of all Churches . That is to say , 607. yeares after Christs sacred byrth , and most holy aduent . Iohannes Nanclerus a late writer of high esteeme with all papists , and consequently of great force against them , hath these words ; Phocas pontificis suasione , publica ac ad vniuersum orbemdimissa sanctione constituit , vt romanae ecclesiae romanoque pontifici omnes orbis ecclesiae obedirent , quod retroactis temporibus non ad vnguem seruabatur , maxime a graecis . Englished thus . Phocas by the perswasion of Boniface the third , then Byshop of Rome , made a publique cōstitutiō , & sent it through out the whole world ; in which he decreed , that all churches in the world should obey the church and Byshop of Rome : which thing was not exactly obserued in former time , especially of the Greekes . Thus writeth this famous popish Cronographer , whose testimony is able to confound al papists , & popish falsely challenged primacie . For first , pope Boniface was made byshop of Rome , but Anno. 607. so that Rome was 606. yeares without her now , chalenged primacie . Secondly , the fathers of the great church , S. Epiphanius , S. Chrisostome , S. Bassil , S ▪ Gregorie Nazianzene , and the rest , did not yeeld so much to the Church of Rome , as to admit it for the chiefe patriarchall seate . To this testimonie of this great Papist , it is not amisse to adioyne the flat and humble confession of the Iesuiticall Cardinall Bellarmine ; who confesseth roundly and peremptorily , that the popes would neuer come in person to the councels in the East-church , because the Emperour would euer sit in the highest place ; although the Pope himselfe had bene there present , in his Pontificalibus . Out of whose grant three things are cleared ; First , that the highest place in general councels , was in old time reserued to the Emperour . Secōdly , that our holy father ( such is his humilitie ) could not endure the Emperours superioritie ouer him , as the good Byshop Gregory did in his time . Thirdly , that the Greeke Church did neuer acknowledge the Popes vsurped primacie . Alas , alas , how hath the late Romish Church bewitched vs ? CHAP. II. Of the way and meanes , by which the Popes attained their vsurped primacie . OF the steppes of the ladder , by which the Byshops of Rome did clime vp vnto their Lordly primacie , I haue elsewher discoursed at large . Now I deeme it enough to insinuate in brief , the generall meanes of the accomplishment thereof . That Romish pontificalitie , and pompe of popery , came vp first by beggerly Canonists , who to aduance thēselues , flattered the Pope , & gaue him more then princely and royall titles : the popes owne deare Doctor a Spanish Fryer , professour of Theologie in the famous Vniuersitie of Salmantica , Franciscus a Victoria , a witnesse that cannot but carrie credite on his backe , telleth vs roundly without blushing ▪ who after hee hath rehearsed many Lordly titles , and more then royall power ascribed to the Pope , addeth these expresse words : Sed glossatores iuris hoc dominium dederunt Papae , cum ipsi essent pauperes rebus & doctrina . Englished thus . But the Glossers and Interpreters of the Popes lawe , gaue this dominion ( and these royall titles ) vnto the Pope , themselues being blind Bayards , and beggerly fellowes . Thus writeth the Popes learned Doctour , and religious Fryer , by whose verdict it is most apparant to the world , that pouertie and ignorance ( two gallant Romish courtiers , ) were the beginning of al royall Pope-dom . And no maruaile : for by reason of their pouertie , they flattered and sought to please the Pope ; and by reason of their ignorance , they desperately published many things which they did not vnderstand . The vsual practise of Papists in their Commentaries , Bookes , and Glosses , hath bin such & so intollerable in wresting the holy Scriptures : as their owne deare brethren and great Doctors , can not for shame denie or conceale the same . Polidorus Virgilius a famous papist , hath these words : Non secus isti iurisconsulti aliquoties detorquent sacras literas quò volunt , ac sutores sordidas solent dentibus extendere pelles . Englished thus . These ( popish ) Legists and Canonists , doe now and then so wrest and writhe the holy Scriptures , to that sense which themselues like best , euen as Coblers do gnaw with their teeth , and stretch out their filthy skinnes . 1 Out of these words , I obserue first , that this Polidore , was a great Papist himselfe , and consequently , that his testimonie must needes be of great force against the Papists . Secondly , that he speaketh not of the meanest and worst sort of Papists , but euē of their best & renowmed Doctors : viz. of Hostiensis their grand and famous Doctor . Thirdly , that their mangling and wresting of the holy Scriptures is most intollerable , & that without the same they cannot possibly maintaine their wicked doctrine . This is that which Doctor Fisher , the late Byshoppe of Rochester hath freely confessed , in his answere to the Articles of M. Luther , which hee could not in truth withstand , or gainesay . These are his expresse wordes : Contendentibus itaque nobiscum haereticis , nos alio subsidio nostram oportet tueri causam quam scriptura sacrae . Englished thus . Therefore , when Heretiques contend with vs , we must defend our cause by other meanes , then by the holy Scripture . These are the very expresse wordes ( I neither adde any thing , nor take any thing away ) of their owne famous popish byshop , of their owne holy Saint , of their glorious martyr , a learned man in deed : who laboured with might and maine , for the popes vsurped soueraigntie , and defended the same in the best manner he was able , and to the vttermost of his skill . And yet for all that , hee hath boulted out vnawares , & against his will , ( such is the force of trueth , which must needs in time preuaile ) so much in plaine tearmes , as is sufficient to ouerthrow all poperie for euer ; and to cause all people that haue any care of their saluation , to renounce the pope & his abominable doctrine , to their liues end . For our popish Byshoppe being put to his best trumpe , telleth vs plainely , and without all dissimulation , ( his mouth being now opened by him , who caused Balaams Asse to speake , ) that they must not ( because forsooth they cannot , ) defend and mantaine their poperie by the authoritie of the Scripture , but by some other way and meanes : Viz. by mans forged inuentions , and popish vnwritten vanities , which they terme the Churches Traditions . Now gentle Reader , how can any papist , ( who is not giuen vp in Reprobum sensum , for his iust deserts ) read such testimonies against poperie , freely confessed and plainely published to the world , and that by the pennes of most learned and renowned papists : euen while they bestirre themselues busily , to defend their pope and his popish doctrine ; & for all that continue papists stil , and be carryed away headlong into perdition : beleeuing & obeying that doctrine , which ( as themselues confesse ▪ ) cannot be defended by the holy Scripture . Me-thinkes , they should bee ashamed , to hold and beleeue that doctrine : in defence whereof , they can yeeld no better reason . Alas , alas , how hath the late Romish Church seduced vs ? CHAP. III. Of kissing the Popes feet . TOuching the kissing of the Popes feet , the truth is this , that some Christian kings and Emperours vppon a blinde zeale not grounded in knowledge , did humble themselues to the Byshops of Rome , and did yeeld vp their soueraigne rights vnto them , and thereby opened the windowe to all Antichristian tyrannie . For in short time after , the Romish Byshoppes became so Lordly and insolent , that they tooke roundly vpon them to despose the Emperours , to translate their Empires , & to dispose at their owne pleasures , of their royal scepters & regalties . Yea , to be reuerenced , honored , and adored as Gods , & for that end must al faithfull Christians kisse the Popes feete . Here for the better credite of mine assertion , I will put downe the flat testimonie of their Saint , Antoninus , their religious Fryer , who was sometime the Arch-byshop of Florence . These are his expresse words : Nulli ergo angelo commissa iurisdictio , & cura totius orbis : sed papae totius mundi iurisdictio & cura commissa est , cum solum vt nomine mundi importatur terza , sed etiam vt nomine mundi importatur caelum ; que super calum & terram iurisdictione accepit . Sequitur ; vnde papae recipit a fidelibus adorationes , prostrationes , & oscula pedum , quod non permisit angelus a Iohanne Euangelista sibi fieri . Englished thus . Therefore the iurisdiction and charge of the whole world , is committed to none of the Angels : but the iurisdiction and care of the whole world , is committed to the Pope , not onely , as the name of the world doth import the earth , but euen as it doth also signifie Heauen : because hee hath receiued iurisdiction both ouer Heauen and Earth . Wherefore the Pope receiueth of the faithfull , adorations , prostrations , and the kissing of his feete ; which thing , the Angel would not suffer Iohn the Euangelist to doe vnto him . Thus writeth this popish Doctor . For the better vnderstanding of whose discourse , I note ; First , that this Antoninus was not a bare papist , but a man of great authoritie and high esteeme among the papists ; Viz. a canonized Saint , a religious Fryer , a Dominican , and a most reuerend Arch-bishop : and consequently , that whatsoeuer he hath deliuered either touching the pope or poperie , must needes bee of good credite and great force against the papists . Secondly , that the popes power and authoritie doth farre exceed the power of Angels . Thirdly , that the pope hath iurisdiction not onely ouer the earth , but also ouer heauen it selfe . Fourthly , that by the reason of this exceeding and surpassing power , the pope doth admit and receiue that homage , which the Angel refused and prohibited S. Iohn to doe vnto him . Alas , alas , how hath the late Romish Church deceiued vs ? CHAP. IIII. Of power ascribed to the pope . The first Paragraph , of his power in generall . CHristus per passionem suam meruit iudiciariam potestatem super omnē creaturam . Vnde ipse resurgens ait , data est mihi omnis potestas in Caelo & in terra . Cū autem vicarius Christi sit papa , nullus potest seipsum subtrahere ab obedientia eius de iure : sicut nullus de iure potest se subtrahere ab obedientia Dei , & sicut recepit Christus a patre ducatum & sceptrū ecclesiae gentiū ex Israel egrediens super omnē principatū & potestatē , & super omne quodcumque est , vt ei genua cuncta curuentur , sic ipse Petro & successoribus eius plenissimam potestatem commisit . Englished thus . Christ merited by his passion iudiciare power ouer all creatures , wherefore when hee arose from death , hee sayd ; all power is giuen me in heauen and on earth . Now seeing the Pope is Christs Vicar , none can lawfully withdrawe their obedience from him ; no more then they may withdraw their obedience from God himselfe . For as Christ receiued the Dukedome and Scepter of the Church , ouer all principate and power , and ouer all whatsoeuer else hath being , that al knees do bowe vnto him : euen so did he commit most full and large power vnto Peter and his Successors , ( the Byshops & popes of Rome ) . Thus writeth Antoninus , that holy Archbyshop and religious Fryer . Augustinus de Ancona , an other religious Fryer , in that booke which he dedicated to pope Iohn , the twelft of that name , singeth the same song with Antoninus his popish brother . These are his words ; ( papa ) tanquam vicarius dei filij coelestis imperatoris , iurisdictionē habet vniuersalem super omnia Regna & Imperia . Englished thus . The Pope as he is the Vicar of the sonne of God , the heauenly Emperour , hath vniuersall iurisdiction ouer all Kingdomes and Empires . Gerson , a famous papist , who was sometime chancelour of Paris , maketh rehearsall of intollerable titles , & power more then royall ascribed to the pope , and derideth the same : Sicut non est potestas nisi a Deo , sic nec aliqua temporalis vel ecclesiastica , imperialis vel regalls , nisi a papa : in cuius foemore scripsit Christus , Rex regū , dominus dominantium : de cuius potestate disputare , instar sacrilegij est ; cui neque quisquam dicere potest , cur ita facit ? Englished thus . Like as there is no power but of God , so is there neither any Temporall nor Ecclesiastical , neither imperiall nor regal , but of the Pope : in whose thigh Christ hath writen the King of kings , & Lord of Lords : of whose power to dispute is as meere Sacriledge : to whom none may say , why doest thou so ? The pope himselfe , from his owne pen , Gregorie the ninth , deliuereth vs this doctrine : Ad firmamentum caeli hoc est , vniuersalis ecclesiae , fecit Deus duo magna luminaria , id est duas instituit dignitates , quae sunt pontificalis authoritas , & regalis potestas . Sequitur ; vt quanta est inter solem & lunam , tanta inter pontifices & reges differentia cognoscatur . Englished thus . To the Firmaments of of heauen , that is of the vniuersal Church , God made two lights , pontificall authoritie , and power royall : that wee may know , there is as much difference betweene Popes and Kings , as there is betweene the Sunne and the Moone . The Glosse setteth downe precisely , how farre a King is inferiour to a pope , that is to euery Byshop of Rome , in these words : Restat vt pontificalis dignitas , quadragesies septies sit maior regali dignitate . Englished thus . It remaineth , that the dignitie of the pope bee fortie times seuen times greater , then is the power of the King. Where the Reader must seriously obserue with me , that this Gregorie . being himselfe one of the Byshops of Rome ( who now adayes are called popes ( Cat'exochen ) liued 1227. years after Christ , A.D. 1227 and had either forgotten , or neuer once learned , that the good Byshoppe Gregorie the first , acknowledged himselfe to be the Emperours subiect , and yeelded all loyall obedience vnto him . The popish Canons do so plainly ascribe , diuine titles to the pope , that none without blusing can possibly deny the same . For , in the popes owne decretals , I find these expresse words : Sic ( papa ) dicitur habere coeleste arbitrium , & ideo etiam naturam rerum immutat , substantiam vnius rei applicādo alij : & de nihilo potest aliquid facere . Englished thus . So the pope is said to haue coelestial arbitrement , and therefore doth he alter the nature of things , by applying the substantiall parts of one thing to another : and hee can make of nothing , something . Thus doe the papists write of their pope , & he is well pleased therewith . For without his good pleasure and liking , such doctrine & glosses could not be currant in the Church of Rome . Yea , the Expositors do gather their sense , euen out of the bowels of the text : and this collections are as authenticall , as is the text it selfe . Pope Nicholas , as Gratianus telleth vs , was of the same minde , and in effect taught the same Doctrine . These are his expresse words : Christus beato Petro aeternae vitae clauigero terreni simul & coelestis imperij iura commisit . Englished thus . Christ committed to S. Peter , who beareth the keyes of eternall life , the right both of earthly and heauenly empire . Where the glosse ascribeth the same power to the pope , in these words : Argumentum quod papa habet vtrunque gladium , & spirtiualem & temporalem . Englished thus . This is an argument , that the pope , hath both the swords , aswel the spiritual as the temporal , And in the marginal note , the Reader may finde these expresse wordes : Papa habens vtrumque gladiū , transtulit imperia . Englished thus . The pope hauing both swords , translated the Empire . A.D. 1294 To conclude , pope Boniface the eight , made a flat Constitution and Decree : in which he affirmed arrogantly , that himselfe was both Spirituall and Temporall Lord , of the whole world . The second Paragraph , of power ascribed to the pope in speciall . BArtholomaeus Fumus , a famous Summist , affirmeth boldly and resolutely , the popes power to bee so exding great , that he is able with his word to deliuer out of purgatorie , all the soules that are boyling there in fire . These are his words : Papa potest liberare omnes animus purgatorij , etiam si plures essent , si quis pro eis faceret quod iuberet : peccaret tamen indiscretè consedendo . Englished thus . The pope could set at libertie all the soules in purgatorie , though neuer so many , if any would doe that for them , which hee appointeth to be done : marry , hee should sinne by his vndiscreet pardoning . Siluester prieras , a learned & famous popish Canonist , sometime Magister sacripalatij , hath these words ; Sicut potest ( papa ) liberare a poena peccatorum debita in hoc mundo omnes qui sunt in mundo , si faciant quod mandat , etiāsi essent millies plores quam sunt : ita liberare potest omnes , qui sunt in purgatorio , si quis pro eis faciat quodiubet . Englished thus . As the pope can deliuer all that are in this world , from paine due for sinne in this world : if they doe that which he appointeth , though they were many thousands moe then they be , euen so can hee deliuer all that are in purgatorie , if any doe that for them which he commandeth . Viguerius a famous popish Fryer Dominican , Doctor and professor of Thealogie , proceedeth somewhat further then Siluester , and Fumus : auouching it to be neither inconuenient , nor against Gods iustice . These are his expresse wordes ; Nec est inconueniens , quod papa posset purgatorium ●●●cuare . Non enim per hoc aliquid detraheretur diuinae iustitiae . Englished thus . Neither is it conuenient , that the pope can harrow hell ; for that doth nothing derogate from the iustice of God. Aquinas the popish angelicall Doctor , ( whose Doctrine no papist may reiect , because sundry popes haue cōfirmed the same for authentical , ) hath these words : Christus poterat relaxare , ergo et Paulus potuit , ergo et papa potest , qui non est minoris potestatis in ecclesia , quam paulus fuit . Englished thus . Christ could pardon , therefore Paul could also pardon , and therefore the pope can likewise pardon : as who hath no lesse power & authoritie in the Church then Paul himselfe had . So then , the pope can doe as much as Christ , if we belieue popish Doctors , and Doctrine . He can make the deafe to heare , the dumbe to speake , the lame to walke , the blind to see , and the dead to arise to life againe , which I must first see , ere I can belieue it : howsoeuer Aquinas with his fellow Fryers , doe write in that behalfe , and doubtlesse , this Doctrine and this supereminent power ascribed to the pope , is plaine diabolicall and meere Antichristian . Alas , alas , how hath the late Romish Church seduced vs. CHAP. V. Of the qualitie and condition of the Popes pardons , together with the antiquitie thereof . The first Section of the qualitie of popish pardons . SIluester Prieras hath these words : qui plenariā indulgentiam rite assequutus est si eo instanti moreretur , euolaret statim in caelum . Englished thus . He that hath lawfully gotten a plenarie pardon , if that man should dye at that instant , he should incontinently go 〈…〉 Aquinas , Fumus , Viguerius , Antoninus , Augustinus de Aneona , and other papists teach the same Doctrine . But it is needelesse to alledge more authoritie for this point , seeing ( as it is already proued ) the pope hath as large power as Christ himselfe , by the constant doctrine of best approued popish writers . I wil therfore at this present onely name some pardons that haue bin granted ; the places and times : where and when they were granted ; and the popes that did grant and giue the same : referring the reader for a larger discourse therein , vnto my booke of Motiues . First , many pardons are set down in the old english primars , which giue many thousands of yeares pardon to all that shall but say very short prayers . Before the prayer called ( Auste omnes animae ) there the reader shal finde in Latine set down in red letters , that pope Iohn the twelft granted to all them that would say that prayer following , so many yeares of pardon , as there haue bin bodies buried in that church-yard since the originall therof . A great reward for a very small labour : for the prayer containeth but ten lines . Before the prayer called ( Aue vulnus ) the reader shal find in latin red letters , that Pope Innocent the second graunted 4000. yeares of pardon , to euery one that should say the same prayer . This was a greater reward , because the prayer is shorter then the other . Before the prayer called ( Aue domina ) there is set down in red letters , that whosoeuer shall say the short prayer following shall enioy eleuen thousand yeares of pardon , and withal shal see the blessed Virgin so many dayes before his death , as he shall continue yeares in saying the same praier . A large & bountiful reward indeed . Secondly huge & infinit number of pardons are hanged vp in pardoning-tables , at the pillars of euery Church for the most part in Rome not my selfe onely , but many others , haue both seene and read the same . Thirdly , there is a little pamphlet of the marueilous things of Rome which is commonly to be sold euery where in Rome , ( one of which my selfe brought from thence , and haue it at this houre , ) which pamphlet sheweth many pardons for many thousands of yeares , to be graunted to many Churches for such as will but come vnto them , and there pray and visit the relikes thereof , some fewe I am content to rehearse , for the good of the readers . In the Church of Saint Iohn Lateran ▪ there are euery day graunted to all that come thither , 6048. yeares of pardon : & vpon the festiuall day of Saint . Iohn the Euangelist . 28. thousand yeares of pardon , with so many quarantenes , and plenarie remissions of their sinnes . In the church of Saint Peter in Vaticano are so many yeares of pardon giuen , as no man can number them ( Vi sono indulgentie senza numero ) there are pardons without number . In the Church of Saint , Paul there are giuen euery day . 6048. yeares of pardon , to all that come thither to pray . Many other like pardons are named in the foresaid Pamphlet , with the deliuery of certaine soules out of purgatorie . But these fewe may bee a sufficient patterne , how to giue iudgement of the rest , peruse the 13. Chapter of purgatory and note it well for the explication hereof . The second section , of the antiquitie of Popish pardons . THat the Doctrine of popish pardons is strange and new , and that neither Christ nor his Apostles euer taught or practised the same , as the late Romish Church hath vsed and daily vseth them . Syluester a Papist so famous , that he was not onely reputed , but as it were surnamed Absolutus Theologus , hath these words ; Indulgentia nobis per scripturam minime innotuit , licet inducatur illud aposto●i , ( si quid donaui vobis ) sed nec per dicta antiquorum doctorum , sed modernorum . Englished thus . The popes pardons ( saith the popes owne deare Doctor , sometime the maister of his sacred pallace , ) were neuer known to vs by the scriptures , although some doe alleage S. Paul for that purpose : neither were they known by the auncient fathers , but onely by late writers . Antoninus , the popes famous Arch-byshoppe and canonized saint , hath the very same words , and holdeth the selfesame opinion with Syluester , & he addeth some thing , as it were for an explication of the matter . These are his words : Dicitur tamen Gregorius imposuisse indulgentias septennes , instationibus Romae , & quia ecclesia hoc facit , & seruat , non est credendum quod erret . Englished thus . Yet Gregorie is reported to haue graunted seuen yeares pardons , when the stations were kept at Rome . And because the Church vseth to practise this kind of pardoning , we may not thinke that it erreth therein . Or as Syluester saith : Credendum est ita esse ; we must belieue that it is so . Petrus Lombardus , sometime the Byshop of Paris , surnamed magister sententiarum , because with great diligence he collected into one volume all worthy sentences of the auncient Fathers , maketh no mention at all , of popish pardons , as which he could not find in any of the holy Fathers , notwithstanding his painefull industrie imployed in that kind of exercise . And yet this maister Lombard the reuerend popish Byshop , ( whose foure bookes of sentences are publikely read in the popish schooles of Diuinitie ) liued in the year of our sauiour , 1163. A.D. 163 so as popish pardōs were not known to the world , for the space of one thousand , one hundred , threescore and three yeares . For as Antoninus and Syluester truly write , the old Fathers were not acquainted with any such thing . The like may be said of S. Cyprian , S. Austen , S. Hierome , S. Nazianzene , and others of antiquity . For which cause Durandus Caietanus , and sundry other schoolemen , affirme the popes maner of pardoning , to be a new thing in the Church of God. Neither can Dominicus Soto deny the same indeed : albeit he busieth himselfe more then a little , in the defence therof . Yea , the originall of popish pardoning is so very young , as their popish martyr , and reuerend Byshop Maister Fisher , in his answere to Maister Luthers articles , was enforced to admit the newnesse and yong age of the same , and to yeeld this mightie and strong reason in defence thereof : viz. that purgatorie was not so well knowne at that time to the Church , as it is now adayes . Which saying I weene , is true indeed : because purgatorie and pardons were not heard of in old time , and now onely made known by vaine , grosse , and sensuall imaginations . But hereof I haue wr●●tten else where more at large , to which place I referre the reader for his better satisfaction . The 3. section , of the valuation of popish pardons . COncerning the vertue and efficacie of the popes pardons : the matter is so intricate , doubtfull , and vncertaine , & that euen amongst the greatest & best learned popish Doctors : as themselues are therein at their wits end , and cannot tell in the world what to say or thinke thereof , Angelus de Clauasio a famous popish Canonist and religious Fryer , reciteth six seuerall & dissonant opinions , touching this question of pardons . And after he hath confuted them all , he setteth downe the seuenth for his owne and the best , which as he saith , is sound and true . It is therefore no doubt very svbstantiall , seeing we must esteeme our Fryer to bee a man of credit , especially , for that Iesephus Angles reciting in like maner seuen seuerall opinions of his popish fellows , concludeth in effect as Angelus did afore him . opinion 1 The first opinion holdeth ( saith our religious Fryer ) that the popes pardons onely remit that punishment , which God appointeth to be imposed in an other world , for a supply vnto those , who haue onely done penance according to the canons : but doth in no case remit that penance , which is imposed and taxed by the Canons . opinion 2 The second opinion holdeth pardons onely forgiue that penance which is tax●d by the lawe and penitentiall canōs : but not the paine , which gods iustice appointed to be imposed opinion 3 The third opinion holdeth , that pardons forgiue paine due for sin , aswell before God as before his church : but this opinion addeth a clausie so sharpe , as our holy father doth not brooke it : viz. that the Pope is bound to doe penance , for that person whom he pardoneth . opinion 4 The 4. opinion holdeth , that the paine of hell is partly remitted by the Popes pardons , for that it beōmeth thereby more tollerable . opinion 5 The 5. opinion holdeth , that penance onely is pardoned , which the partie omitted of negligence , not of purpose or contempt . opinion 6 The 6. opinion holdeth , that the popes pardons remit not onely penance imposed by the Priest , but also that which is taxed of God , marry this opinion hath one limitation , which forsooth is this ; that the priest must be content therwith , or else the pope cannot worke his will. opinion 7 The 7. opinion holdeth , that popish pardons forgiue and are worth so much , as the words of the pardons doe expresse , or sound ; viz , that if the pardons containe an hundred thousand yeares , then the partie obtaining such pardons at the popes handes , must haue remission of so many yeares . Thus gentle reader , standeth the doctrine of popish pardons , euen among the greatest Doctors of that faction . The bare rehearsal of these opinions , with the varietie and vncertaintie implyed therin , is a most sufficient confutation of the same . In this Chapter , these speciall points are duly to be remembred . First , that the popes pardons can neither be proued by the Scriptures , nor yet by the testimonie of the holy Fathers . Secondly , that in the dayes of Petrus Lombardus , ( who liued 1163. after Christs glorious ascension into heauen , ) the popes pardons were vnknowne vnto the world . Thirdly , that the best learned papists cannot tell , what that is ; which the pope beareth the world in hand , that he forgiueth by his pardons . Alas , alas , how hath the Church of Rome seduced vs. CHAP. VI. Of the Popes dispensations . I Haue written else where at large , of the popes impious and abhominable dispensations ; where I haue proued perspicuously out of his owne deare Doctors , that he hath dissolued holy matrimonie by his wicked dispensations , & hath licenced the brother to marry his owne sister . It shall here be enough to adde some memorable specialitie , for the edification of the thankfull reader . Franciscus a Victoria that learned popish Fryer , and professor of Diuinitie in Salmantica , hath these expresse words : Videmus quotidie a romana curia tam largas , imo omnino tam dissolutas dispensationes profectas , vt orbis ferre non possit , non solum in scandalum pusillorum sed maiorum . Englished thus . We see daily so large , yea altogether so dissolute dispensations come from the Church of Rome , that the world is not able to endure it ; neither doth that tend onely to the scandall of the weake , but euen of those also who are strong and perfect . The same Doctor in another place , hath these words ; paulatim ad hanc intemperantiam dispensationum deuentum est , & hunc talem statum , vbi nec mala nostra , nec remedia pati possumus , & ideo necesse est aliam rationem excogitare ad conseruandas leges , da mihi Clementes , Linos , Syluestros , & omnia per● mittam arbitrio eorum , sed vt nihil grauius dicatur in recentiores pontifices , certe multis partibus sunt priscis illis inferiores . Englished thus . By little and little we are brought to these inordinate dispensations , & to this so miserable a state , where we are neither able to endure our owne griefes , nor yet remedies designed for the same , and therefore must we perforce inuent some other way , for conseruation of the lawes . Giue me Clements , Liues Syluesters , and I will commit all things to their charge and arbitrement . But to vse no rougher wordes against these latter Popes : they are doubtlesse inferiour to Popes of olde time , by many degrees . I coulde alledge many other testimonies : but this Victoria , being of great credit among the Papists , is a most sufficient witnesse in their owne proceedings . Alas , alas , how hath the late romish Church abused vs. CHAP. VII . Of Popish auricular confession . COncerning this subiect , I haue written so sufficiently thereof else where : as no Papist now for many yeres , durst frame any answere thereunto . There I haue proued by the verdict of best approued papists ; that auricular confession was no article of popish faith , for the space of 1215. yeares : And I haue there in like maner , answered to all obiections which possibly can be made in defence therof as no papist will euer aduenture to reply vpon the same during my life . I haue reason thus to write ; because I haue often challenged all English Iesuits , Seminaries , and Iesuited papists , as wel ioyntly as seuerally , to answere either all or some one of my books : and yet to this day , I can receiue Ne gry quidem at their hands . I compiled a very little pamphlet , in way of merry disport and honest christian recreation , terming it the hunting of the Romish foxe : concerning which booke , ( though a small valuome in quantitie , ) not one Iesuite , Seminarie , or Iesuited papist , euer durst hitherto , or dareth this day , publish any answere to the view of the world . This being so , I deeme it now enough to propose before the eyes of the reader , how great learned papists doe esteeme their auricular confession . Beatus Rhenanus , a man of great credit with the papists , hath these memorable words : Thomas Aquinas , & Scotus homines nimium arguti , confessionem hodie talem reddiderunt , vt Iohannes ille Geilerius granis ac sanctus Theologus , qui tot annis Argentorati concionatus est , apud amicos suos saepe testatus fit , iuxta eroum Deuteroseis impossibile esse confiteri . Englished thus . Thomas Aquinas , and Scotus , men to much delighted with subtilties , haue brought Confesson this day to such a passe : that Ihoannes Geilerius , that famous , graue , and holy Diuine , who preached many yeares at Argenteratum , saide many a time vnto his friends , that it was impossible for a man to make his Confession , according to their traditions . Out of these words , I obserue these golden Lessons : First , that the vaine curious distinctions of the popish Schoole-doctors , haue brought much mischiefe into the Church of God , Which thing if a papist had not spoken it , would neuer haue beene thought credible to the worlde : the truth will preuaile in time , Christs holy Gospel must haue the vpper hand . Secondly , that it is impossible for a papist to make his Confession , according to the popish law : and consequently ( marke well my words gentle Reader ) that all by popish doctrine , must perish euerlastingly ; I proue it , ponder well the proofe . The papists teach vs , to hold for an Article of our beleife , that we are bound vpon paine of damnation , to make our Confessions as the popes Lawes and Cannons doe prescribe . Viz. as Aquinas and Scotus , haue set downe the same . For sundry popes haue authorized the doctrine of Aquinas , and confirmed the same for authentical . And for all that , Geilerius a papist himselfe , a great Diuine , and a famous preacher , complained often to his deare friends , that no man could possibly performe the same . Now then , since on the one side , the popish confession must be made vnder paine of damnation : and since on the otherside none possibly can make the same , as is required by popish cānons ; it followeth of necessitie by popish doctrine , that all papists must be damned eternally . O miserable poperie , confounded and condemned by thine owne Doctors deare ; thy selfe o poperie , hath bewrayed thy treacherie to the world . It is to vs Gods great mercy , for the merits of Christ Iesus ; but to all papists his iust iudgement ▪ for the punishment of their sinnes . If you will in time repent and embrace his holy gospel , his mercy is open to you all ; but if you will still continue ( o papists , ) in your wilfull obstinacie ; then doubtlesse , God will reuenge the blood of his innocents at your handes : for with your beggerly vnwritten traditions ▪ you deuour the soules of many thousāds Thirdly , that many liuing among papists , doe externally obay the popish law ; who for all that doe greatly detest in their hearts , a great part of their late hatched Romish religion . This is euident , by the secret complaint of this learned man Geilerius ; who told that to his trustie friēds , which he durst not disclose to others , and Beatus Rhenannus that famous papist , was of the same mind ; or else doubtlesse he would not haue approued the complaint of Geilerius . Alas , alas , how hath the late Romish church bewitched vs. CHAP. VIII . Of the marriage of Priests . I Haue written so sufficiently of this subiect else where , as no papists either haue made , can make , or euer will make any answere thereunto . I will onely for the present , set downe the iudgement of three or foure famous Papists , referring the reader for the exact decision therof , vnto my booke of suruey . The famous papist , Cardinall Panormitanus , giueth so worthy a testimony of this controuersie , as if it be well marked , it wil cōfound all papists in the world , These are his words Continentia non est in clericis secularibus , de substantia ordinis , nec de iure diuino ; quia alias graeci peccarent , nec excusaret eos consuetudo : sequitur ; & non solum credo potestatem inesse ecclesia hoc condendi , sed credo pro bono & salute esse animarum , quod esset salubre statutum , vt volentes possint contrahere ; quia experientia docente , contrarius prorsus effectus sequiturexilla lege continentiae , cum hodie non viuant spiritualiter , nec sunt mundi , sed maculantur illicito coitu cum eorum grauissimo peccato , vbi cum propria vxore esset castistas . Englished thus . Continencie in secular priests , is not of the substance of their orders , nor of the law diuine ; because otherwise the Greekes should sinne , and their custome could not excuse them . And I doe not onely belieue , that the church can make such a lawe : but I also belieue , that such a lawe were for the good and for the saluation of mens soules , that such as would , might marry ; because experience teacheth , that a contrary effect followeth of that law of continencie , seeing this day they liue nor spiritually , neither are they cleane , but polluted in vnlawfull copulation with their most grieuous sinne , albeit they might liue chastly with their owne wiues . Out of this notable discourse of Panormitanus , ( who was their renouned canonist , their venerable Abbot , their reuerend Arch-Byshop , and their honerable Cardinall , for he had all these titles and degrees , ) I obserue these most worthy and memorable documents . First , that the prohibition of marriage in secular priests , is neither of the substāce of the ministery , nor grounded vpon the law of God , but onely enforced by the law of man. Secondly , that priests marriage would be honourable and honest chastitie , if the law of man did not prohibite the same . Thirdly that the prohibition of priests marriage , is against their soules health , , and causeth them to sinne damnably . Fourthly , that Byshops , Priests , and deacons , were euer married in the Greeke Church , and did not thereby sinne at all . Out of which obseruations , I inferre this golden and most memorable corollarie : Viz ▪ That the prohibition of Priests marriage is against Gods law , against the health and saluation of mens soules , and against the good of the Common wealth . Polidorus another deare friend of popish Religion , shall tell the papists what he thinkes of the Pope , touching the prohibition of priests marriage . Thus doth he write : Illud tamen dixerim tantum abfuisse vt ista coacta castitas illā coniugalem vicerit , vt etiam nullius delicti crimen maius ordini dedecus , plus mali religioni , plus doloris omnibus bonis impresserit , inusserit att ulerit , quam sacerdotum libidinis labes : proinde forsitā tam è republica christiana quam ex ordinis vsu esset , vt tandem aliquando ius publici matrimonij sacerdotibus restitueretur . Quod illi sine infamia sanctè potius colerent , quam se spurcissime ●iuscemodi naturae vitio turpificarent . Englished thus . Yet this I will say , that this inforced chastitie ( of priests ) was so farre from excelling chastitie in wedlocke , as no crime whatsoeuer , hath brought greater shame to priesthood , more harme to Religion , more griefe to all good men , then the vnchaste life of Priests . Therefore , perhaps it were no lesse necessarie for the publique weale of Christendom , then for the order of Priesthood , that once againe Priests might marrie publikely , that so they might liue honestly ▪ and without shame , and not pollute themselues most filthily . Thus writeth M. Polidore , who being an Italian , knew best the Romish fashion . Out of whose wordes , I note these matteriall points . First , that Priests were married in old time : and consequently , that the late Romish religion , ( which simple people terme the old Religion ) is a false , new , wicked , & counterfeit religion , against Gods lawes , and the auncient custome of the Church . Secondly , that the prohibition of Priests marriage , hath brought not , onely great hurt and shame vnto the Church , but also great sorrow to all godly people . Thirdly , that it is expedient both for the Church and for the common weale : that the libertie to marrie may be again restored vnto priests , which assertion , if it did not proceede from the penne of a famous papist , no papist would geue credite thereunto . But for a most delicate postpast , I will adde the flatte and resolute iudgement , of a most famous and learned pope ; and the same shal be garded with the testimonie of the popes owne decrees . Pope Pius the second of that name , ( who beefore his popedome was named Aeneas Syluius , a very learned man and famous wryter ) did deliuer his opinion in this manner ; Indoctum Episcopum asino comparandum : corpora malos medicos , animas imperitos sacerdotes occidere , vagum monachum diaboli mancipium esse . Virtutes Clerum ditasse , vitia pauperem facere sacerdotibus magna ratione s●blatas nuptias , maiori restituendas videri . Englished thus . Hee vsed to say , that a Byshoppe without learning was like vnto an Asse : ( and consequently , that there are many Asses in the popish Churches . ) That euill physitians did kill mens bodies , and ignorant priestes their soules . That a vagarant Moncke was the deuills slaue and bondeman . That vertues had enriched the Cleargie , ( in times past : ) but that vices ( of late dayes ) doe make it poore . That there was great reason to debarre priestes of marriage , but greater reason to restore marriage againe vnto them . Thus writeth this Pope ; a learned man indeede . Whose testimonie , ( seeing hee was a most famous pope , ) must needes be of highest credite with all papists in the worlde . Hee sheweth plainely , nay hee affirmeth absolutely ; that there was in his time greater cause to restore marriage to the Cleargie , then euer there was to debarre them from the same . What that cause was in particular , wee haue heard allready out of Polydore and Panormitane : but Gratianus the compyler and collector of the popes Decrees into one volume , shall giue the vp-shotte of this game . These are the expresse words of pope Damasus ; Osius the pope , was the sonne of Stephanus the Subdeacon . Bonifacius the pope , was the sonne of Iocundus the priest , Dè titula faciolae . Agapitus the pope , was the sonne of Gordianus the priest . Theodorus the pope , was the sonne of Theodorus the Byshop . Syluerius the pope , was the sonne of Syluerius the Byshop of Rome . Densdedit the pope , was the sonne of Iocundus the priest . Foelix the third , a Romane borne , was the sonne of Foelix the priest : and Gelasus the pope , was the sonne of Valerius the Byshop : and after this graue testimonie , these expresse words follow immediatly , Quam plures etiam alij inveniuntur qui de sacerdotibus nati apostolicae sedi praefuerunt . Englished thus . There are also found many others , who being the sonnes of Priests , haue ruled the Apostolike seat , or Church of Rome . Well , what saith the popish glosse , to this Canon of pope Damasus ? Truely it granteth freely , that all these aforenamed popes were bastards , and it addeth a very soueraigne remedie in these golden words ; Tollitur . n. vicium per successionem . For the fault is taken away by sucession : and albeit I grant with S. Hieromie , that the fault of bastardie is wholy in the parents , and not hurtfull to the soule of the child that liueth vertuously ; yet pope Vrbanus answereth after an other manner . His wordes are these : Cum ergo ex sacerdotibus nati in summos pontifices legantur esse promoti , non sunt intelligendi de fornicatione , sed de legitimis coniugijs nati : quae sacerdotibus ante prohibitionem vbique licita erant , & in orientali ecclesia vsque hodie eis licere probantur . Englished thus . When therefore we read , that the sonnes of priests are made popes , we must not vnderstand bastards , but sonnes borne in honest marriages , which were euery where lawfull for priests , before the ( late ) prohibition , and are also this day , holden for lawfull in the East Church . But of this point , see more at large els where . To this I cā not but adde mine owne knowledge ; touching that which I both heard and saw , while I was at Rome . Viz. That pope Gregorie the 13. of that name , had a proper man to his sonne , whom hee made the Captaine of his Castle Pont-angelo , and afterward purchased a Barronrie for him , as report was made abroad . My selfe demaunded of a Iesuite a Romane borne , if the pope had beene married before his priesthood , because hee had a sonne ? Hee answered smiling , that hee could not so affirme ; but ( quoth he , ) he was pope vndoubtedlie , before he was known to haue a sonne , as if he had said ; I neither dare say all I thinke , neither all I know . Alas , alas , how hath the late Romish Church deceiued vs. CHAP. IX . Of Popish idolatrous vnwritten Traditions . POpish vnwritten Traditions , hath brought flat Idolatry into the Church ; teaching to adore them as saints , and Gods friends , who were known afterward to be Heretiques , and professed enemies to God and his Church . This to bee so , their owne deare friend and brother Plaetina , will tell them : for hee affirmeth in plaine termes ; that the dead corps of one Hermannus , was worshipped for a saints relique at Ferrara , the space of 2. years together : who for all that was an Heretique , as the same Platina auoucheth . Appendix fuldensis , ( which is added to the chronicle of Martinus Polonus ) telleth vs , that inquisitores haereticae prauitatis , the maister of the popish Inquisition , caused the corps of the said Hermannus to bee taken out of the graue , and to bee burnt , as the corpes of a damned Heretique : where three speciall things are to be remembred , and seriously obserued . First , that popish vnwritten traditions , are most fallible and vncertaine . Secondly , that it is a thing very daungerous , and too too preiudiciall to mans saluation , to giue credit to the same . Thirdly , that the papists are most cruell and blood-thirstie fellowes : who after many yeares death , cannot suffer the dead corps to lye in the ground , vnlesse they be taken vp and burnt in the fire . He that requireth a larger discourse thereof , may peruse the Downe-fall of Poperie . Alas , alas , how hath the late Romish Church seduced vs. CHAP. X. Of the Popes manners . POpe Christopher came naughtily to his pope-dome , and lost it as naughtily . For before the seuenth moneth expired fully , he was depriued of his pontifical dignitie , and inforced to become a monke , the sole and onely refuge of al distressed persōs . Thus writeth Platina and Carranza contesteth the same to be the truth . Pope Boniface the 7. and pope Siluester the 2. did both aspire to their popedomes , by Necromancie and diabolical meanes . Siluester the 3. attained his pope-dome by sedition ; and Damasus the 2. was made pope by violent means , without consent either of the Clergie , or of the people . This to be so , both Platina & Carranza , two famous popish writers , wil contest with me . Yea , Platina addeth , that pope-dome was now brought to that passe , that who so could be the chief in bribes & ambition , ( not in holy life and doctrine , ) he only should haue the degree of honour , and good men should be reiected . Gregorie the first , was by sedition thrust out of his throne , and pope Iohn the 18. by tyrannie occupied the pope-dome . So say both Platina and Carranza . Yea Platina addeth ; that pope Iohn , was a theife and a robber , and entred not into his pope-dome lawfully . Pope Stephanus the sixt persecuted the very name of Formosus , disanulled , and condemned all the orders which he had giuen . Pope Romanus did abrogate all the acts of Pope Stephanus . Pope Sergius the third , did persecute the name of Formosus , whose body after it was interred he commāded to be takē vp , & to be beheaded . Pope Iohn the 13. was more addicted to hunting , then hee was vnto prayer ; and many other vnworthy things , are reported of that Pope . This is the cēsure of Bartholomaeus , Carranza , a lear - Thomst and a Dominican Fryer ; and therefore hath he not said more against the popes of Rome ( whose vassal he was ) then the very truth it selfe ( which must in time preuaile ) did enforce him to vtter and disclose . Platina affirmeth no lesse against these Popes , then his Brother Carranza hath done . Hee saith plainly ▪ that they sought nothing but ambition and pleasure , and to extinguish the dignitie of their auncestours . The popes owne decrees tell vs , that though the pope be neuer so wicked , though he carry thousāds of soules with himselfe headlong into Hell , yet may no man take vppon him to iudge the pope , vnlesse he be an Heretick . And what is the reason hereof , I pray you ? It is alleaged already out of Gerson their owne deare Doctor , who is ashamed of popish dealing in that behalfe . viz. Because forsooth Christ hath written in his thigh , ( the King of Kings , and Lord of Lords , to whom no man may say , why doest thou so ) but how the pope may be iudged , I haue else where disputed more at large . To which treatise I referre the gentle reader , as well for his better satisfaction how the pope may bee iudged , as concerning his double person , his errors personall and iudiciall , and other things coincident . Pope Iohn the twelfth , was made pope by violent meanes : For his father Albericus being a man of great power and might in the citie , enforced the nobles to take an oath , that after the death of pope Agapitus , they would promote his sonne Octauianus to the popedome . Which oath was accomplished , and he was named Iohn . He was a great hunter , and a man of licentious life . He kept women openly , to the notorious scandall of the Church : in so much that some of the Cardinals wrote to Otto king of the Saxons , to come & besiege Rome , and so to redresse the licentious dealing of the pope . Which the pope perceiuing , commaunded that Cardinals nose to be cut off , that gaue the counsell ; and the Cardinals hand to be cut off , that wrote the letter . Pope Syluester the second was first a Monke , a Frenchman borne Gilbertus by name , hee promised homage to the diuell , so long as he performed and accomplished his desires ; and that in the end , the diuell should haue both his body and soule . This Syluester being very ambitious , did so often expresse his desire to the diuell , as hee made homage vnto him . Hee was first made Arch-byshop of Rhemes , then of Rauennas , at the length pope of Rome : for the diuell knowing his ambitious minde , thought good to bring him to honour by degrees . Being made pope , hee must needes knowe of the diuell , how long he should liue in his pontificall glorie : the diuell answered , that hee should liue l●ng , if he said not masse in Hierusalem . The pope receiuing this answere , was a very ioyfull man ; hoping to be so farre from death , as he was farre in minde and purpose , from saying Masse in Hierusalem : as who thought neuer to goe so farre a iourney , much lesse to say Masse there . Well , it so chaunced , that in Lent the pope saide Masse in the Church Sanctae crucis , which they call in Hierusalem , my selfe know the place . It seemeth that the pope infatuated with pride and honour , had quite forgot the name : otherwise doubtlesse , he would neuer haue celebrated there : while the pope was at Masse , he heard a great noyse of diuels , and so both remembred the place , and his death to bee at hand . Wherefore hee wept ( although before most wicked ) disclosing his offence to all the company , and nothing doubting of Gods mercy : withall he commaunded to cut away from his body , all the members with which he had done sacrifice to the diuel . Thus writ two famous papists , Martinus Polonus , and Baptista Platina ; whereof the one was an Arch-byshoppe , and the popes deare Paenitentiarie : and the other , his Abbreuiator Apostolicus . So as their testimonies must needes bee of credite , especially amongst the papists . Among the rest , Platina hath these expresse wordes ; Primo quidem archiepiscopum Rem●nsem , inde Rauennatem adeptus pontificatum postremo maiore conatu adiuuante diabolo consecutus est : hac tamen lege , vt post mortem totus illius esset , cuius frandibus tantam dignitatem adeptus erat . Englished thus . First hee was the Arch-byshoppe of Rhemes , then the Arch-byshop of Rauennas : and last of all by the helpe of the diuell , he was made the pope and Byshop of Rome ; but vpon this condition , that after his death , hee should bee wholy his , by whole fraude hee had attained so great a dignitie . This is a most worthy historie , and for the berter credite thereof , ( because papists vse to denie all things that make against them , I assure thee ( gentle Reader ) that not onely the two famous papists afore named , Martinus and Platina , doe so affirme : but ( which is much more to bee admired , ) Iohannes Nanclerus a famous popish Chronographer and late writer , doth boldly and constantly auouch the very same . Pope Benedict the eight was seene after his death , as it were corporally ryding vpon a black horse : the byshop that saw him , spake thus vnto him , Art not thou pope Benedict , whom we know to be lately dead ? I am saith he , that vnfortunate Benedict . But how is it with thee o father , saith the Byshop ? I am now in great torment , saith the pope , and therfore wuld I haue some mony to be giuen to the poore , because all that I gaue to the poore before , was gotten by robbery and extortion . Pope Boniface the seuenth , robbed Saint Peters Church of all the treasure and pretious things therein , ( which doubtlesse was of exceeding great value , ) and then fledde to Constantinople at length , he returned to Rome with a great summe of mony ; & when he could not preuaile , he pluckt out a Cardinall Deacons eyes . Here note by the way , that some Cardinals are Deacons , some Priests , some Byshops : yet he that is but a Deacon , is of greater authoritie then any Byshoppe or Arch-byshop whosoeuer in the Popish seate . Pope Boniface the eight shall sound the Trumpet for all the rest : who made a constitution and flatte decree , in which he called himselfe Lord spirituall , and Lord temporall of the whole world . A.D. 1302 Whereupon he required Philip the French king , to acknowledge that he held his kingdome of him . Which thing when the christian king refused to do , the cursed pope tooke vpon him to giue his kingdome to the Emperour of Rome . Of this pope , thus write his deare Vassals , Platina and Carranza , Intrauit vt vulpes , regnauit vt lupus , mortuus est vt canis . Englished thus . He entred as a Fox , he raigned as a Wolfe , he dyed as a dog . Alas , alas , how hath the late Romish Church bewitched vs. CHAP. XI . Of the Popes bloody tyranny . IT were enough for the manifestation of this Chapter , to ponder well the contents of the Chapter next afore going . But something I haue thought meete to be added thereunto , for the better instruction of the indifferent and well affected reader . Iohn Husse a Bohemian borne , a famous , eloquent , and very learned man , came to the councell holden at Constance : there to defend the Doctrine , which he had preached against the late vpstart Romish religion . The councel required of Vuenceslaus the king of Bohemia , that hee would send maister Hus vnto them . The king acquainting maister Hus with their request , found him very willing , to vndergoe the iourney : by reason of the great confidence which he had in the truth of his cause , neuerthelesse the wise , carefull , & prudent king Vuenceslaus , for the better securitie of his safe going and cōming home againe , procured him the Saluum conductum and free pasport , of the Emperour Sigismundus . Well , one Hieronimus of Praga , a famous citie in Bohemia , an other most eloquent and learned man , accompanied onely with one clarke , came voluntarily vnto the said councel of Constance : Where after much disputation , when both the said vertuous and reuerend men , remained constant in the doctrine of truth and Christs Gospel , and would in no case yeeld vnto the erroneous and superstitious Romish religion : the councell decreed most cruelly and tyrannically , ( notwithstanding the free Charter , the Letters Patents , free pasport , or safe-conduct of the Emperour , ) that maister Hus should bee burnt with fire and faggot , which Decree was with all speede effected accordingly . But maister Hierome of Praga remained after that burning , a long time in pryson . And at the length , when they found him most constant in the truth , and in nothing flexible to their humours , their charitie was so great , that they decreed him to be burnt in the same manner . The papists after their wonted manner , will perhaps deny this to be so : but assure thy selfe ( gentle reader ) that all the papists in Europe shall neuer be able to touch me , for any vntrue report , assertion , or relation made against them , in any one of all the bookes which I haue written . The reader therefore may boldly giue credit , to euery thing that I haue reported of them : not onely in this treatise now in hand , but in all the rest which I haue written . I thanke God , I make a conscience to belie the Diuell : and consequently , it is not my meaning , to publish any vntruth against any man. Iohannes Nanclerus a very famous popish Historiographer , after hee hath made mention of the Emperours saluus conductus a free Charter , ( as I haue already related , ) addeth these expresse words ; Lata est in consessu patrum aduersus pertinaces sententia , cremandos esse , qui doctrinam ecclesiae respuerent ; condemnataque simul est haeresis Wicleff . Prior itaque Iohannes Hus combustus est , sexta feria post festum Vdalrici : Hieronimus diu post in vinculis habitus ▪ cum resipiscere nollet , pari supplicio affectus , sabbatho ante exaltationem S. crucis , Anno. 1415. pertulerunt ambo constanti animo necem & quasi ad epulas invitati , ad incendium properabant ▪ nullam emittentes vocem , quae miseri animi posset facere indicium : vbi ardere caeperunt , hymnum cecinere , quem vix fl●mma & fragor ignis intercipere potuit cineres exustorum ne raperentur a Bohemis in lacum proiecti sunt discipuli vero eorum ex eo solo terram abstulere in qua ignis fuit , eamque veluti sacram secum attulere in patriam , Iohannes ac Hieronimus apud Bohemos martyrum honores meruerunt , nec minores quam Petrus & Paulus apud Romanos . Englished thus . Sentence was giuen in the assembly of the fathers against the obstinate , that they should be burnt , who refused the doctrine of the church ; and withall , the heresie of Wiclif was condemned . First therefore Iohn Hus was burnt , vpon the six ferie after the feast of Vdabricus . Hierome being kept in prison a long time after , when hee would not recant , was burnt in like maner , on the Saboath before the exaltatiō of the holy crosse , in the yeare of our Lord , 1415. they both suffered death with a constant & stout courage , they made hast to the fire , as though they had been inuited vnto a banquet ; they vttered not a word , which could giue any signe of a sorrowful heart . When they began to burne , they sang an hymne : which the flame & noise of the fire , was scarse able to stint , when their corpes were burnt , their ashes were cast into a lake , least their countyemen the Bohemians shuld carry them away , their Disciples tooke away the earth ( though the ashes were gone , ) wher the fire was made ▪ and carried the same with them into their countrey , as an holy relique . Iohn & Hierome deserued no lesse honour of martyrs with the Bohemians , then Peter and Paul with the Romans . Thus writeth Nanclerus . Out of whose words , I obserue sundry very memorable points of Doctrine : wishing the reader to ponder them seriously , for his godly instruction and Christian edification . First , that this Nanclerus was a great papist , highly renowned in the church of Rome ; and consequently , that hee will testifie no more against the Papists , then the truth it selfe doth extort from his penne . Secondly , that the Papists most cruelly condemned Maister Hus to the fire : albeit hee had the Emperours free pasport and safe conduct , freely to goe , and freely to returne . Thirdly , that the godly Martyr Hieronimus de Praga , came boldly of his owne accord vnto the councell : and they stoutly defended the truth , maugre the malice of the pope & all his popish vassals . Fourthly , that the burning of Maister Hus could not terrifie Maister Hierome of Praga , nor make him deny the truth of Christs Gospell . Fiftly , that both Maister Husse and Maister Hieronimus de Praga , went as merily and as ioyfully to the fire to bee burnt , as if they had beene inuited to a royall banquet . Sxtly , that in the midst of the late fire , they ioyfully and Christianly sang an Hymne , to the honour and praise of the euerliuing God. Seuenthly , that the furie and rage of the hote burning fire , ( O most worthy and constant Martyrs of Iesus Christ , ) coulde not stay them from singing , and from praysing our mercifull God. Eightly , that the cruell papists , after they had burnt the blessed Martyrs , and consumed their bodies and their bones to ashes , did cast their ashes into a deepe poole of water . Ninthly , that these two blessed men , ( Iohn Hus and Hierome of Praga ) were no lesse honoured for martyrs in Bohemia , then Peter and Paul were in Rome . Yea , their death was so pretious with God , and so honorable with the godly in their countrey : that mauger the Pope and all his Romish tyrannie , the Gospell hath euer since their burning continued there : which is for the space almost of two hundred yeares , euen within the kingdome and dominion of that Empire , a thing impossible to bee done by man , if God did not support the same . The like crueltie was extended vppon the body and bones of Maister Bucer , that holy man , profound Doctor , and stout champion of Gods eternall truth . For after the blessed man had beene dead , and a long time couered with earth in his graue : his body was taken vppe , fast bound with an yron chaine to a stake , and burnt with a great fire vpon the market day in open place . Insomuch , that some of the market-folkes , when they perceiued the wonderfull affaires in hand , saide merily one to an other , what neede is there of yron chaines and Armed men , against dead bodies that haue beene a long time in the graue ? for they can neither resist , nor yet flye away , but the late popes are so bent to brutish cruelty , that the like tyranny hath beene by one Pope to an other . For pope Sergius the third , caused the corps of pope Formosus , ( who now had beene dead almost ten yeares , ) to bee taken out of his tombe , and to bee set in a chaire with the pontificall attyre vppon him , ( O braue gallant ! ) and that done , hee commaunded his head to bee cut off , and to bee cast into the riuer Tyber . He disanulled the actes and orders giuen by pope Formosus , insomuch as all were enforced to take orders again , ( O holy romish priesthood ! ô indelible characer ) who had bin ordered by pope Formosus . And all this was done forsooth , because Formosus had kept this Sergius from the Pope-dome . Thus write Martinus Polonus , & Baptista Platina , two famous popish doctors : whereof the one was the popes Poenitentiarius , and the other , his Abbreuiator Apostolicus . Thus much for a taste , of popish more then sauage tyrannie : who so listeth to know more thereof , may peruse my booke of Suruey . What a thing is this ? we beleeue many of vs , that the popes are Christs Vicars vpon earth , and yet we see they are most cruell tyrants , euen the catch-poles , and bond-slaues of the maister Diuel of hell . What shall I say of reuerend Cranmer , graue Latimer , learned Ridley , zealous Bradford , and of 500. more , most worthy men , who in the yeare 1555. were burnt with fire and faggots for the testimonie of Christs Gospel ? Alas , alas , how hath the late Romish Church bewitched vs. CHAP. XII . Of the abhomination of popish proceeding . THe villanie and abhomination , wherewith the popes Religion is vnderpropped and maintained , is such and so notorious : that the truth it selfe hath inforced the popes owne dearest vassals , to declame in printed bookes , against the same . The famous popish canonist Nauarrus , hath these expresse words : papa potest despensare cum monacho iam professo , vt contrahat Matrimonium : imò de facto multi papae dispensarunt , consentit ipse Caietanus , Antoninus , & Paludanus . Englished thus . The pope may dispense with a Monke already professed , that hee may marry : for many popes haue De facto , so dispensed . Caietanus , Antoninus , and Paludanus , are of the same opinion . Franciscus a Victoria the popish famous Schooleman , and religious Fryer , lamenteth the popes dealing , but dareth not plainly vtter his minde . Thus doth he write : Multi tenent , quod papa non potest dispensare in votis , quia dispensatio proprie est relaxatio iuris : vnde cum sit de iure diuino , dispensatio erit iuris diuini relaxatio , quo● sane ad papam non spectat : & vtinam haec opinio non sit vera . Englished thus . Many hold , that the Pope cannot properly dispense in vowes , because dispensation properly is the relaxation of the Law : wherefore seeing a vow is of the law diuine , dispensation must also be remission of the law diuine : which thing doubtlesse , belongeth not to the pope : and would to God this opinion were not true . Loe , this religious Frier is so zealously affected , and to carefull of his popes credit : that he wisheth the opinion were not true , because it controwleth the popes abhominable dealing . The popes famous Canonist , & most reuerēd Archbyshop Covarruvias , deliuereth the case in most plaine termes , and blushed no whit thereat . These are his expresse wordes ; Nec me latet D. Thomam praeuia maxima deliberatione asserere , Rom. pontificem non posse propria dispensatione continentiae solemne votum monachorum tollere : & paulo post , oportet tamen primam opinionem defendere ; ne qua passim fiant , evertantur omnino . Englished thus . Neither am I ignorant , that Saint Thomas affirmeth after exceeding great deliberation , that the Byshop of Rome , can not by his owne proper dispensation , take away from Monkes their solemne vowe of chastitie . This notwithstanding , the former opinion must bee defended ; least those things which are vsually done by the pope in euery place , be ouerthrowne and turned vp side downe . Thus writeth this famous papist . Out of whose wordes , I note many very profitable Lessons , for the benefite of the thankfull Reader . First , that the papists can not agree , concerning their popes authoritie : this is a point of great consequence . Secondly , that great learned Papists , among whom Aquinas is one ; ( whose Doctrine sundry Popes haue confirmed , ) doe roundly controwle the Popes vsurped authoritie . Thirdly , that their opinion , must perforce bee defended , which agreeth with the Popes vsuall practise and dealing : because otherwise , all the popes doings would soone bee ouerthrowne , and poperie it selfe turned vpside downe . This is a memorable obseruation : wherein my bare relation would neuer carry credite , if the truth thereof proceeded not from the pen of a famous popish writer . Fourthly , that the Popes Doctrine , and popish Religion , is most miserable : which must bee vnderpropped and maintained , by such poore , sillie , and beggerly shifts . Fiftly , that the papists haue no cause to exclaime against Priestes Marriage , seeing the pope dispenseth at his pleasure , with his owne Monkes in that behalfe . Sixtly , that the Doctrine of Aquinas , ( which sundry popes haue approued ) confuteth the popes Religion . So then , the popes doings must needes bee defended , because otherwise poperie can not stand . Alas , alas , how hath the late Romish Religion seduced vs ? CHAP. XIII . Of popish false forged purgatorie . COncerning this point of doctrine ( genle Reader ) whosoeuer shall marke attentiuely , what I shall sincerely ( God willing ) deliuer euen from the pen of a famous popish writer , M. Doctor Fisher , late Byshop of Rochester , about 22. Miles distant from London : can not doubtlesse but haue , beare , and conceiue , in euerlasting hatred , alienation of minde , and resolute detestation , not onely against popish purgatorie , but also against all the rest of late hatched popish doctrine . These therefore are the expresse words of this famous popish writer . Sed & graecis ad hunc vsque diem , non est creditum purgatorium esse . Legat qui velit Graecorum veterum commentarios , & nullum quantum opinor , aut quam rarissimum de purgatori● sermonem inveniet . Sed neque latini simul omnes , at sensim huius rei veritatē conceperūt : sequitur ; non absque maxima sancti spiritus dispensatione factum est , quod post tot annorum curricula purgatorij fides , & indulgentiarum vsus ab orthodoxis generatim sit receptus : quamdiu nulla fuerat de purgatorio cura , nemo quaesiuit indulgentias . Nam ex illo pendet omnis indulgentiarum existimatio : si tollas purgatorium , quorsum indulgentijs opus erit ? his . n ▪ si nullum fuerit purgatoriū nihil indigebimus : contemplantes igitur aliquandiu purgatorium incognitum fuisse , deinde , quibusdam pedetentim , partim ex reuelationibus , partim ex scripturis fuisse creditum , atque ita tandem generatim eius fidem ab orthodoxa ecclesia fuisse receptissimam , facillimè rationem aliquam indulgentiarum intelligimus ; quum itaque purgatorium tam serò cognitū ac receptum ecclesiae fuerit vniuersae , quis iam de indulgentijs mirari potest , quod in principio nascentis ecclesiae nullus fuerat carum vsus ? caeperunt igitur indulgentiae , postquam ad purgatorij cruciatus aliquandiu trepidatum erat . Englished thus . The Greekes to this day , doe not beleeue that there is a purgatorie . Read who list the Commentaries of the auncient Gretians , and hee shall finde either very seldome mention of purgatorie , or none at all . For neither did the Latin Church conceiue the truth of this matter at one and the same time , but by leisure , and by little and little . Neither was it done without the great dispensation of the holy Ghost , that after so many yeares , Catholiques both beleeued there was a purgatorie , and also receiued the popes pardons generally : so long as there was no care of purgatorie , no man sought for pardons . For of it dependeth all that estimation and credite , which is ascribed vnto pardons . If thou take away purgatorie , to what end shall pardons be needfull ? For if there be no purgatorie , we shall haue no need of pardons , Considering therefore , how long purgatorie was vnknowne : then , that some beleeued it by little and little , partly by revelations , and partly by the Scriptures , and so at the length the whole Church receiued it , wee doe easily vnderstand the cause of pardons . Since therefore , purgatorie was so lately known and receiued of the vniuersall Church , who can now admire , that there was no vse of pardons in the Primitiue Church ? pardons therefore then began , when the people ( being bewitched , ) stoode in the feare of purgatorie-paine , and torment . These are the expresse words of this famous popish Byshoppe , when hee writing against M. Luther , did with might and maine to the vttermost of his power , ( and hee was able to say & write as much as any papist in the world ) defend the popes authoritie , and his late hatched Romish Religion , which the vulgar sort of people being pitifully seduced : ( Alas , alas , that they will not hearken vnto the truth , which the maister-papists are enforced to confesse , ) doe zealously embrace , humbly obey , wonderfully admire , and terme it , ( but most falslie and ignorantly , ) the old religion . I would gladly doe thee good ( gentle Reader , ) and take any paine to my selfe to profite thy soule : perswade thy selfe , that I deale faithfully with thee : and that I doe in none of my bookes , which I either haue written , or shall by Gods permission write in time to come , charge the papists with any thing but the meere truth . For I doe assure thee , that my proceeding in the discouery of popish superstiōs , vanities , enormities , falshoods , dissentions , schismes , crueltie , tyrannie , errours , heresies , & blasphemies , is such & so sincere , as vppon a saluo conducto ( as they terme it ( granted from any king Christian , & licence procured of my gracious dread souergaine , I am & will be most willing to repaire into any prouince in Christendom , there to giue an account , and to make tryall of the same . This offer ( gentle Reader , I made aboue ten yeares agoe , when I published my booke of Motiues , as the Reader may easily find in peruse thereof ; but to this day no papist euer durst accept the same , or answere either that booke of Motiues , or any other that I haue written . I therefore here make the same offer againe , and I adde thereunto ( which is a shorter course ; ) that if any English Iesuite , Seminarie , or Iesuited papist , will send me in print , a direct answere to any one booke which I haue published against them , and that vppon licence , and securitie graunted , he will appeare with an halter about his necke , ready to receiue according to his deserts , if hee faile in the defence of his answere and cause : and for the performance thereof shall put downe his name in the printed Booke : I promise herewith vnder my hand , that if GOD graunt mee life and health , I will fall downe vppon my knees before the most mightie , learned , wise , and religious Monarch , Iames the King of great Britaine , and my most gracious Soueraigne , humbly to intreate a free Charter , and safe conduct , or princely licence , for the safe comming and safe departure of that Iesuite or Iesuited papist , and also with another halter about my necke accordingly , to meet & encounter that mighty Goliah , whosoeuer he be : nothing doubting but that I shall preuaile , in my humble suite to his most excellent Maiestie : if any of our English papists shall be of courage to send me his answere , in manner already specified . If none of them dare this performe , in the defence of poperie : then doubtlesse may all silly papists be fully resolued , that there is no truth on their side . One foul-mouthed Swaggering Iesuite , ( in his detection against M. Sutcliffe , and M. Willet , ) seemeth desirous of such an offer , as I here doe make : let him therefore or any other of his brethren , prepare himselfe with the aduise and help of all the rest : to accept the challenge , and to fight the combat valiantly with mee . I challenge them all ioyntly , and euery one of them seuerally : and I take God to witnesse , that I am fully perswaded as I write , and doe most heartily desire , that this offer and challenge may bee accepted at the papists hands , and accordingly performed , as is already said . Now , to let passe this digression , and to returne to the matter in hand : I note , out of the free graunt of this famous popish Byshop , ( who was a learned man indeed ▪ ) these excellent and worthy Lessons . First , that the Greeke Church neuer beleeued popish grossely imagined purgatorie : no , not to the time of this popish Byshop , who liued 1517. yeares after Christs glorious Ascension into Heauen . Secondly , that the Latin Church , and Church of Rome , did not beleeue the said purgatorie , for many hundred years after S. Peters death : whose Successor for all that , the pope boasteth himselfe to be . Thirdly , that this imagined purgatorie , was not beleeued of all the Latin Church , at one and the same time ; but that it obtained credit , ( Alas poore purgatorie , ) by little and little . Where note by the way , ( gentle Reader , ) that poperie crept into the Church by little and little , and not all at one time . This is a point of great importance , which woundeth the papists euen at the heart . Fourthly , that purgatorie was not wholy and soundly knowne by the Scriptures , but parlty by the Scriptures , and partly by Reuelations . Where I wish the Reader , to marke well two things , which I shall vnfold vnto him : the one , that by this popish doctrine of purgatorie , Gods works are made vnperfect : contrarie to the Doctrine of holy Moses , who telleth vs : that , Dei perfecta sunt opera . Englished thus . Gods workes are perfect . I proue this , because ( as the Byshop auoucheth , ) the Scriptures made purgatorie knowne to the Church of Rome , but vnperfectly . For doubtlesse if God made purgatorie knowne by the Scriptures , then is purgatorie either made perfectly knowne by them , or else Gods workes , that is , the holy Scriptures , are vnperfect . But I wil rather beleeue Moses , the holy Prophet of God , then my L. our Fisher , though he be the popes cononized martyr . The other , that the Church hath no new reuelations , touching matters of Faith. For the most learned popish Schooleman , their religious Fryer , & reuerend Byshop Melchior Canus , hath these expresse wordes : nec vllas in fide novas revelationes ecclesia habet . Englished thus . Neither hath the Church any new reuelations , cōcerning matters of Faith. Loe , poperie is contemned by her owne deare doctors : for M. Fisher , saith plainly , that purgatorie was not knowne at the first , but after many 100 ▪ years by revelations . Yet M. Canus , his popish brother & fellow byshop , ( a man as learned as hee , ) saith as plainly , and more truely , ) that the Church hath no new revelations in faith . So then , either purgatorie is no matter of Faith , or else it came not by late revelations . Let the papist answere what he can and wil , he must needs here be caught by the heele . Fiftly , that pardons came not vp , till purgatorie was found out : the reason whereof is said to be this : because the life of popish pardons , resteth wholy in the life of popish purgatorie , and consequently , when the pope could get no saile for his pardons , it was high time for his holinesse to inuent his purgatorie . And therefore wisely saith his Byshop , and our Fisher of Rochester , that when the silly ignorant people , were put in feare of the paines of popish purgatorie : then began the popes pardons to florish , and to bee of high esteeme : as being thought able to preserue and defende their receiuers , from the paine and flame of purgatorie fire . Alas , alas , how hath the late Romish church bewitched vs. CHAP. XIIII . Of the Popes double person . COncerning the popes double person , I haue written at large thereof in a peculiar treatise , which is intituled , ( the hunting of the Romish Foxe . ) Now it shall suffice , to say a little in that behalfe . William Watson that popish traytour , hath these words : as the prudent Greeke appealed from Alexander furious , to Alexander sober ; and Byshop Crostate from pope Adrian priuate , to pope Adrian publique , and as summus pontifix in cathedra Petri : so may the seculars appeale from the pope as Clemens , vnto his holinesse as Peter . Thus writeth Watson , and all the papists generally , ( who are learned ) are of this opinion herein , I say ( who are learned , ) because the multitude and vulgar sort of papists , ( being as blinde as beetles in popish affaires , ) know not , what the popes double person meaneth . They are taught to beleeue as the pope beleeueth , iumpe with the collier . viz. the Church , that is , the pope belieueth so , therefore doe I belieue so . The truth of this question standeth thus : that the pope or Byshop of Rome may erre personally , speake erroneously , preach erroneously , write erroneously : yet all this must be done , as he is a priuate person onely . This notwithstanding , he can neuer erre , say our papists , when he defineth a matter of faith or manners iudicially , and as hee is pope or a publique person : so hold the papists generally of late dayes , as the Iesuiticall Cardinall Bellermine , the mouth of all papists , telleth vs. These are his expresse wordes ; Multi canones docent , pontificem non posse iudicari , nisi inveniatur a fide deuius , ergo potest deuiare a fide , alioqui frustra essent illi canones : sequitur : respondeo istos omnes canones loqui de errore pontificis personali , non iudiciali . Englished thus . Many canons teach , that the pope cannot be iudged , vnlesse hee bee an Heretique : therefore he may bee an Heretique , otherwise those canons should be all in vaine . I answere , that all those canons speake of the personall , not of the iudiciall error of the pope . This is the clarkly resolution of our Iesuite , and consequently of the Pope himselfe . Vignerius a very learned and famous popish Fryer , hath these expresse wordes ; Si dicatur , summus pontifex errare potest , & in animo suo concipere aliquem articulum orthodoxae fidei contrarium , & etiam privatim proferre , vt legitur de Anastasio secundo ; si ergo posset novum symbolum edere , fides ecclesiae vnius hominis periculo sub●aceret , dicendum , quod summus pontifex , vt privata persona errare potest , non tamen vt est summus pontifex , ideo si vt privata persona symbolum edere tentaret , non esset symbolum , maxime vbi a vera fide deviaret . Englished thus . If any say , that the pope may erre , and conceiue in his heart any article contrarie to the Catholique Faith , and also vtter the same priuately , as we reade of pope Anastasius the second ; if therefore he could make a newe Creed , the faith faith of the Church should be subiect to the hazard of one man ; wee answerre , that the pope may erre as a priuate person , but not as pope or the high Byshop . Therefore if hee should make a Creede as a priuate man , it should bee no Creede at all ; especially , when hee swarued from the right Faith. Thus writeth Vignerius , beholde here ( gentle Reader , ) vppon what rotten stuffe , the papists would haue vs to builde and ground our Faith. Wee must belieue that the Pope cannot erre , and yet are wee sure that hee can erre , and that he hath already erred in very deede . We must likewise belieue , that he cannot but teach the truth : and yet must wee also belieue , that he both can teach heresie , and bee an Heretique himselfe . We must yet further belieue , ( as I haue proued else where ) that it is sacriledge to dispute of the popes power : and all this notwithstanding , wee must perforce both dispute of his power , and straitly examine his doctrine , as also knowe assuredly , whether hee speaketh publiquely as a publique man , or priuately as a priuate man , and neuerthelesse , when wee haue done all that possibly we can : wee knowe no more what to thinke or say of his doctrine , preaching , or writing , ( but with preaching popes now adayes doe not trouble men , ) then when wee haue an Eele by the taile . For when the pope shall tell mee , that I must beleeue this and that : if then he speake as a priuate man , where is my faith ? it is no faith at all , and why ? because forsooth , the pope spake as a priuate man. Ah syr , here is both fast and loose , here is legerdemain indeed . For if wee charge the pope with heresie or errour , answere will bee made with speede : that hee spake or wrote personally , as hee was a priuate man : not iudicially , as he was a publique man. Truly , this is a very lage prerogatiue , which the papists ascribe vnto their pope : and a very hard matter it is , to gainsay or withstand the same . Yet by the popes good fauour , a verie famous , and as learned a pope as euer was pope , Adrianus by name , doth constantly & roundly controwle & confute the same . These are his expresse wordes , as the zealous , religious , and learned papist Alphonsus de Castro , reporteth and rehearseth them . Sexta haeresis docet nullam animam ante diem iudicij esse beatam , quum vt ait , nulla anima ante illum diem videt deum , huius haerefeos authores sunt Armeni , eandem etiam tuentur Graeci : post istos surrexit Iohannes , 22. huius nominis pontifex , Sed ne verbis meis aliquis in hac parte deroget , verba Adriani papae referam , qui in suo quarto sententiarum , in calce cuiusdam quaestionis de sacramento confirmationis , ita ait novissime fertur de Iohanne , 22 quod publice docuit declaravit , & ab omnibus teneri mandavit , quod animae purgatae ante finale iudicium non habent stolam , quae est clara & facialis visio dei : & vniversitatem Parisiensem ad hoc induxisse dicitur , quod nemo in ea poterat gradum in theologia adipisci nisi primitus hunc errorem iurasset se defensurum , & perpetuo ei adhaesurum , haec Adrianus . Englished thus . The sixt heresie teacheth , that no soule is in eternall blisse before the day of Doome : because as it saith , no soule before that day seeth God , the Armenians are the Authors of this heresie , & yet the Greekes hold the same . After these rose vp pope Iohn the twelfth of that name . But least any man distrust my wordes in this point , I will rehearse the words of pope Adrian , who in his fourth booke of sentences , in the ende of a certaine question of the sacrament of confirmation , saith thus ? last of all , it is reported of pope Iohn the twelfth : that he publiquely taught , declared , & cōmanded all men to hold ( this opinion , ) that the soules of the iust haue not the stole before the day of Doome , wh●ch is the cleare and faciall sight of God. And it is said , that he induced the Vniuersitie of Paris to this : that no man should take any degree in the same , but he that first did sweare to defend that errour , & to maintaine the same for euer . Thus saith pope Adrian , the most excellently learned Byshop ▪ that euer was at Rome : and the famous religious Fryer Alphonsus a Castro , doth constantly defend his Doctrine . Out of whose words I note first , that pope Adrian saith of Pope Iohn ( Docuit ) he taught . Secondly , he saith , ( Publice ) publiquely . Thirdly , he saith ( Mandauit ) he commanded all to hold it ? Fourthly , hee saith none could be made graduate in theologie , saue onely he that held this opinion . Fiftly , hee saith euerie graduate did sweare to defend it for euer . So then , the pope may erre , not onely personally as a priuate man , but also iudicially as a publique person , and pope of Rome , and that euen by the flat testimonie of Adrianus , who himselfe was also pope of Rome . Alas , alas , how hath the late Romish church bewitched vs. CHAP. XV. Of popish generall councels . THat generall popish councels in these our daies , are as a nose of waxe flexible to the popes owne good liking , & the decrees therof , as vncertaine as the wind and weather-cocke : I haue proued at large else where , by the testimonie of best approued popish writers . Now I will onely touch in generall words , the principall heades thereof : referring the reader for the proof of this discourse , vnto my booke of motiues . First , no popish councell is of any force , power , or authoritie , vnlesse it be holden with the popes good liking , as also in which place , and at what time his holinesse shall appoint or aproue . Secondly , if the popes legates doe not agree to the resolution and Decrees of the councell : or if any thing bee decreed with the consent of the lagates , which the pope liketh not , and therefore will not aproue the same : all such decrees ( be they many , be they few ) are cassiered , disanulled , frustrate , and of none effect . Thirdly , all the Byshops ( who onely haue definitiue voyces in all popish councels , ) are solemnly sworne to be true vnto the pope , and to defend his canons , and vsurped papall soueraigntie , not onely against Turke & Iew , but also against all persons without exception , euen also against their owne soueraigne Lords , Princes , and Monarches , to whom they owe most sacred obedience : which decree and most execrable constitution , was published in the yeare 1228. after Christs most sacred Incarnatiō . A.D. 1228 The Author and commaunder of that cursed decree , was pope Gregorie , the ninth of that name . Fourthly , the pope will not be present in person , but sendeth messengers or Legates in his place to the councell ; who haue in charge to do nothing contrary to that instruction , which they receiued from his mouth . Fiftly , whē the fathers of the councel haue fasted long , praied much , cōsulted grauely , deliberated maturely , decreed soberly , commaunded strictly , and anathematized seuerely , and that euen with the consent & assent of the popes owne Legats ; yet can neither others nor themselues , tell vs or themselues , what shall be of force therein , or be holden for a lawe . No , no , the popes holinesse sitting stately in S. Peters chaire at home , must bee certified what the councell hath done , and consider well of the matter , least any thing be cōcluded against himselfe , or against his late Romish religion . And consequently , he allowing nothing but what is to his owne good liking ; it followeth of necessitie , that his generall councells in these dayes , are as the Wethercocke , as vncōstant as the wind , and as flexible as a nose of waxe . For when we shall alledge the decrees of the most famous councells of Chalcedon , of Constance , and of Basil , for the equalizing of the Byshop of Constantinople , with the Byshop of Rome , or for the authoritie of a generall councell aboue the pope and Byshop of Rome . The popes parasites will answere ●oundly and arrogantly ( though neither modestly , nor clarkly ) that such decrees and Canons were neuer confirmed by the Pope , and presently , if any replie vpon that answere , ( so it be done where popery beareth the sway ) he shal be cast into the holy Inquisition , where he shall abide vntill he haue paid the vtmost farthing : and after all other tortures bee burnt with fire and faggots , if he doe not condescend vnto the Popes minde . For whatsoeuer the Pope defineth , that must bee holden as true as the Gospell : and whosoeuer withstandeth the same , must be condemned for an Heretique , Alas , alas , how hath the late Romish Church seduced vs ? CHAP. XVI . Of popish succession in the Romish Church . THe Succession of Romish Byshops is not so certaine , as the Papists would beare the world in hand it is . For first , S. Clement , ( whose Epistles the papists magnifie , when they seem to make for their purpose , ) testifieth for him selfe , that S. Peter appointed him to bee his successour . Irenaeus , Epiphanius , Eusebius , and the Canon of the popish Masse , doe all with vniforme assent , place Linus and Cletus before Clemens . Yet Sophronius Metaphrastes , and the popish pontificall which can not lie , affirme roundly and peremtorily , that S. Peter liued after Linus . This varietie so troubled Nanclerus , a famous popish Historiographer , that he was inforced to coyne this new and vntimely hatched distinction . Viz that Saint Peter , did indeed ordeine and appoint Clement to bee his successor : but Clem●us perceiuing that it would bee a thing pernicious vnto the Church , if one Byshoppe should choose an other to bee his Successour , yeeldeth vp his right , and so Liuus was elected in his place . The receitall of this imaginarie solution , is a sufficient confutation of it selfe . Secondly , many Schismes , haue beene in the Romish Church amongst our Romish byshops , and that for very many yeares together , so that the latter can neuer be proued constantly , to haue descended successiuely without interruption from the former . The great papist Onuphrius Panvinius , reckoneth vp thirtie Schisimes in the church of Rome . The first schisme was betweene Carnelius the good Byshop and Novatus the anti-pope , in the year of our lord 252. A.D. 252 the 2. was betwixt Liberius and Felix , in the yeare 355. A.D. 355 the third was betwixt Damasus and Vrsicinus , in the yeare 366. A.D. 366 the fourth betweene Bonifacius and Enlalius , in the yeare 420. A.D. 420 the fift schisme was betweene Symmachus and Laurentius , in the yeare 428. A.D. 428 the sixt schisme was betweene Bonifacius and Dioscorus , in the yeare 530. A.D. 530 the seauenth was betweene Syluerius and Vigilius , in the yeare 538. A.D. 538 the eight was betweene Petrus and Theodorus , in the yeare 685. A.D. 685 and here by the way . I wish the reader to obserue seriously out of this famous papist Onuphrius , that the Byshops of Rome for the space almost of seuen hundred yeares after the sacred incarnation of Christ Iesus , acknowledged the Emperour for their superiour and Lord ▪ as without whose Letter patents they could haue no iurisdiction , nor be reputed lawfull Byshop . Of which point , I haue else where writtē more at large : the 9. schisme was between Theodorus and Paschalus in the year 687 A.D. 687 the 10. schisme was between Theophilactus and Paulus in the yeare 757. A.D. 757 the eleuenth schisme was betweene Constantinus & Philippus in the yeare 767. A.D. 767 the twelfth was betweene Zinzinus and Eugenius , in the yeare 827 A.D. 827 the thirteene schisme was betweene Anastasius and Benedictus , in the yeare 855. A.D. 855 the 14 , was between Formosus & Sergius in the year 891. A.D. 891 the 15. was between Leo the first , and Christopherus , & Sergius the 3. in the year 903. A.D. 903 the 16. schisme was between Benedictus the first , against Leo the eight , in the yeare 963. A.D. 963 the 17. schisme betweene Boniface the 7. and Bennet the sixt , in the yeare 974. A.D. 974 the 18. was betweene Iohn the 17. and Gregorie the fift , in the yeare 996. A.D. 996 the 19. was betweene Bennet the 7. and an other namelesse aduersarie , in the yeere 1012. A.D. 1012 the 20. was betweene Siluester the 3. and Bennet the eight , in the yeare 1045. A.D. 1045 the 21. betweene Bennet the ninth , and Iohn Mincius the aduerse competitor , in the yeare 1058. A.D. 1058 the 22. was betweene Honorius the second and Alexander the second , in the 1061. A.D. 1061 the 23. betweene Clement the third , and Gregorie the seuenth , in the yeare 1080. A.D. 1080 the 24. was betweene Gregorie the eight , and Gelasius the second in the yeare , 1118. A.D. 1118 the 25. was betwene Celestinus the second , and Honorius the second , in the yeare 1124. A.D. 1124 the 26. was betweene Innocentius the second , and Victor the fourth , in the yeare 1138. A.D. 1138 the 27. was betweene Victor the fourth , Paschalis the third , Celestius the third , Innocentius the third , and Alexander the 3. in the yeare 1177. A.D. 1177 this schisme endured , for the space of 16. years . The 28. was between Nicholaus the fift , and Iohannes the 22. in the yeare 1327. A.D. 1327 the 29. was betweene Clement the seuenth , Benedict the eleuenth , and Clement the eight , in the yeare 1378 A.D. 1378 this schisme continued for the space of fiftie years . the 30. schisme , was betweene Iohn the 24. Gregorie the 12. & Benedict the 13. in the year 1466 A.D. 1466 These three striuing and grinning as dogges for a bone , I would very gladly learne , how our papists can deriue from them , their holy so supposed succession . Thirdly , a woman ( as Saint Paul teacheth vs , ) is not capable of holy orders , and ecclesiasticall function : and consequently , the popish succession which is deriued from our holy Mistresse Ioan Pope , cannot possible be of force . Now , to this , the papists can answere nothing , saue only it is a fable , and of no credit . But ( gentle Reader , ) many papists highly renowned and of great esteeme in the Churrh of Rome , doe with vniforme assen● confirme it to be true : Viz. Segeberius Gemblacensis , Mar●●●us Scotus , Mathaeus Palmerius , Martinus Polonus , Philippus Bergomensis , Baptista Platina , Barthol . Carranza and Iohannes Nanclerus , who after he hath told a long tale to s●lue the matter after his fashion concludeth in these wordes : Sed etsi fait verum , nulli tamen ex hoc salutis emersit periculā , quia nec Ecclesia tunc fuit sine capite quod est Christus , ait Antoninus , nec . ● . vltimi effectus sacramentorum quae illa conferebat , deficiebant , eis qui deuote accipiebant , scilicet gratia : licet mulier non sit susceptibilis Characteris alicuius ordinis , nec conficere encharistiam , etiam de facto ordinata , possit , nec absoluere a peccato : vnde ordinati ab ea , erant iterum ordinandi , graetiam tamen sacramentorum Christus supplebat , in recipientibus dignè , ignorantia facti invincibili eos excusante . Englished thus . But although it were true , no man for all that susteined any losse of his saluation , because the Church euen then had still a head which is Christ , saith Antoninus . Neither did they , who receiued deuoutly the Sacraments which she ministred , want the last effects of them , which is grace : albeit a woman bee neither capable of any character of order , neither able to celebrate the eucharist , or to absolue from sinne . Whereupon such as receiued orders of her , were to be ordered againe : yet Christ supplyed the grace of the Sacrament , in those that receiued them worthily , invincible errour of the fact excusing them . Thus witeth this famous popish Historiographer : who imployeth his whole industrie and all his wits , to defend the pope from shame and dishonour , if it possibly could bee done . Out of whose words , I obserue : First , that he can not constantly denie the matter , but feareth the truth of the Historie . Secondly , that Antoninus their reuerend Archbyshop , and cononized Saint , is of his opinion . Thirdly , that the pope is neither of necessitie the Vicar of Christ , as he pretendeth , no● yet the head of the church . Fourthly , that popish succession is vncertaine , and of no account at all . Fiftly , that it is doubtfull , which of their Romish Cardinals and Byshops be rightly ordered , and whether they bee mere Lay-persons or priests . Sixtly , that then many papists , both of the Clergie , and of the Laitie , committed most grosse , palpable and flat idolatrie . I proue it because none but priests canonically ordered , can make Christes body , and change the bread into flesh , as popish religion holdeth . To which I adde , that none of them which receiued orders of our holy Mistris the pope , were or could be priests , but meere Lay-men , and therefore were to be ordered againe , as Nanclerus truely writeth . To which I must adde this also : that all the people both priests and lay-persons , were bound to adore as God Almightie , that which the Priests so supposed made by Mistrisse Ioan pope , did elevate & hold ouer their heads at Masse : which for al that , was but a piece of Bakers bread , as popish doctrine teacheth vs , neither wil invincible ignorance serue the turne , as Nanclerus would haue vs beleeue . Fourthly , ( and this reason woundeth the heart , and striketh dead , ) the generall Councell of Basil , deposed pope Eugenius for his contumacie , and chose Amadaeus , who was named Foelix the fift , who liued pope nine years , fiue monthes and odde dayes , in which time , hee consecrated and made many Cardinals , Priests , and Deacons . This notwithstanding , Eugenius crept againe into the popedome , without any Canonicall election , and continued in the place as Pope : and consequently , all Cardinals , Byshops , Priestes , and Deacons who afterward sprang of him , that is , of the Church of Rome , are illegitimate , irregular , vsurpers , schismatiques , and not lawfull gouernours of the Church , and it will not helpe the Papists to aunswere , that the councell could not depose the pope . For most famous and best learned papists , Cardinalis Cameracensis , Abbas Panormitanus , Nicolaus Cusanus , Adrianus papa , Cardinalis Florentinus , Iohannes Gersonus , Iacobus Almainus , Abulensis , and many others , doe all constantly defend as an vndoubted trueth , that a generall councell is aboue the Pope , and hath power to depose the pope . This case is so cleare , that the Councell of Constance did De facto , depose two popes Iohn the 12. and the 23. as I haue prooued at large in an other booke , neither will it suffice to say , that the Councell of Basill was not a lawfull Synod , because it neither had the presence of the pope , nor of his Legats . For first , the councel was called by Pope Martin the fift to be holden at Papias , from whence by reason of the pest it was remooued to Senas . Aterward , it was translated by Alphonsus the king of Arragon , & continued at Basill : where were present both Sigismundus the Emperor , and Iulianus the popes owne Legate , and after him Ludovious the Cardinall of Arles , supplyed his place . Againe , not onely the councell of Basill , but the councels also of Constance , of Florence , and of Lateran , did all constantly and vniformely define for an vndoubted truth : that a generall Councell is aboue the pope , and hath authoritie to cite him , to controle him , ( and if the cause so require ) to depose him . And for due proofe hereof , the councell of Constance , de facto , deposed three popes , Viz. Iohn 23. Gregory the 12 , and Benedict the 13. and chose Martin the first , and made him pope , M. Gerson addeth that the councell deposed also Iohn the twelft . Pope Sergius the third , ( as is already proued ) disanulled the actes of Pope Formosus , and caused all such as had been made Priests , Byshops , or Deacons by the said Formosus , to take orders againe . Behold the certaintie of golden excellencie , of popish so highly esteemed succession . Alas , alas , how hath the late Romish church bewitched vs. CHAP. XVII . Of Popish Excommunications . IF I should relate verbatim , the huge Masse of popish Excommunications ▪ time would sooner faile me then matter to write . A fewe of them I purpose in God to rehearse , by which the indifferent Reader , may easily esteeme the nature and qualitie of the rest . But before I come to the depth of the Mysterie , I haue thought it good to admonish the Reader of these speciall points . First , that by popish proceeding , none can excommunicate himselfe : and consequently , when either the Pope , or other inferiour Byshops shal excommunicate al adulterers , fornicators , drunkards , Symonists , and such like : then neither the Pope nor such Byshops are excommunicate , albeit they be drowned vp to the eares in the selfe same sinnes . Secondly , that the Pope himselfe can not bee excommunicated , neither by any lawe , nor yet by the power of any man : vnlesse it bee for heresie , for which he may both bee iudged and deposed . Thirdly , that the Pope , may graunt and giue Commission to meere Lay-persons , euen vnto women , to thunder out excommunications against supposed offendors . These Preambles being seriously pondered , let vs viewe the substance of the Text. The 28. Excommunication in number , is against al such as shal appeale to a future generall councell , from the sentence , decree , constitution , or mandate of the Pope . This Law was made vpon great pollicie , for the maintenance of the Popes vsurped primacie . First by pope Pius the 2. in the yeare 1458. and after that confirmed and extended by Pope Iulius the second , in his extravagant in the yeare , 1503. Materia inquit Caietanus , est sacrilegium contra sedis apostolicae primatum . Englished thus . The matter of the Decretal or extravagant , ( saith our Cardinall Caietain , ) is sacriledge against the primacie of the Apostolique seate . If I should recite all that the Cardinal saith , in defence of this execrable excommunication : I should be tedious to the Reader , and he reape small or rather no commoditie by the fact . This is enough for the Reader to know herein : that the generall Councell of Constance , ( which was holden in the yeare 1439. ) A.D. 1439 did decree flatly and constantly , that the Byshop of Rome , ( now adayes called Pope , ) was subiect to a generall Councell , and that it had authoritie to summon him , to punish him , and to depose him . Which power they manifested practically , when they deposed three popes , and placed a fourth man in the pope-dome . Yea , the Councell auoucheth constantly and most christianly , that the councell is aboue the pope , as is already proued . To countermaund which decree and Constitution , Pope Pius the 2. & Iulius the 2. published their decrees , with a terrible excōmunication annexed therunto . For this purpose also did pope Boniface the 8. publish his antichristian extravagāt , A.D. 1297 in which he callenged both the spirituall and the temporall sword . But the wortheist , the wisest , and the best learned papists , doe this day make small reckoning of such thunderbolts . The 29. Excommunication in reckoning , is against the Colledge of the Cardinals of the Romish Church : who by Symonie or Symonicall pacts , procure themselues to be aduaunced to the pope-dome : by vertue of which Excommunication , all such as are made Popes by Symony or Symonicall pacts , doe ipso facto , incurre the sentence of excōmunication : frō which they can neuer be absolved , but by one that is pope in deede , and canonically elected therevnto . Vpon which Excommunication , one of the popes Inquisitors , Bartholomaeus Fumus a very learned Dominican Fryer , and consequently a man of high esteeme in the Church of Rome , hath published this Commentarie for the true sense and meaning of that axtravagant , which pope Iulius the second devulged in that behalfe . A.D. 1503 These are his expresse words : Nota hic , & bene , papa simoniacè electus , non est vere papa . Englished thus . Note heere , and that to good purpose , that the Pope which is elected by Symonie , is not the true Pope indeede . Marke ( gentle Reader ) for Christs sake , euen as thou tendrest thine owne saluation : for this doctrine with the circumstances adiacent , is Prora & puppis : for thine instruction and for the euerlasting detestation , of the late vpstart Romish religion . We see here most euidently by the popes owne constitution and flat decree , which no man may withstand or gaine-say : that whosoeuer is chosen pope by Symonie , is no pope in deed . Now sir , let vs proceed , and let vs looke circumspectly into this matter : as which is of so great importance , as nothing can be more . Baptista Platina , a man both very neere and very deere vnto the popes , ( as who was by office Abbreviator apostolicus , ) and consequently best acquainted with the manners and dealings of popes telleth vs roundly and constantly , that the popes of latter dayes crept into the popedome , by giftes , bribes , and Symonie . These are his expresse words : Eo . n. tum pontificatus devenerat , vt qui plus largitione & ambitione , non dico sanctitate vitae & doctrina valeret , is tantummodo dignitatis gradum bonis oppressis & reiectis obtineret : quem morem , vtinam aliquando non retinuissent nostra tempora . Englished thus . For to that passe was popedō now brought , that whosoeuer was able to preuaile most , in giuing bribes & in ambition , ( I say not , in good life & doctrin , ) that man only should haue the degree of honour , and good men should be reiected . Which custome , would to God our dayes had neuer knowne . Againe in another place , the same Platina hath these words ; Adeò . n. inoleverat hic mos vt iam cuique ambitioso liceret Petri sedem invadere . Englished thus . For this custome did so increase , that now euery ambitious fellow might invade Peters seate , or Chaire . Gregorie the fift , was by sedition thrust out of his throne , and pope Iohn the 18. by tyrannie , occupied the popedome . So write both Platina and Carranza . Yea , Platina proceedeth further , and saith thus ; qua quidē beatitudine Iohannes caruit , fur certè in pontificatu , & latro , non . n vt par fuerat , per ostium intravit . Englished thus . Which happie life pope Iohn wanted , as who was a theefe and a robber : for hee entred not in by the doore , as hee ought to haue done . To be briefe , pope Bonifacius the 8. may sound the Trumpet for all the rest . Of him Carranza the popish Fryer writeth in this manner : Intravit vt Vulpes , regnavit vt Lupus , mortuus est vt Canis . Hee entred as a Foxe , he raigned as a Woolfe , he dyed as a Dog. See more to this effect , in the tenth Chapter afore-going . Thus ( gentle Reader , ) two things are cleered : which are of so great importance , weight , and moment , as they are able to batter downe poperie , and to draw it vnder foote . For first , what Byshop soeuer is made pope , by giftes , bribes , and Simonie : that Byshop is not pope indeed . Secondly , the Byshops of Rome , for a long time haue been very wicked men , & haue aspired to the pope-dō by bribes and Simonie . To which 2. things thus cleered , this 3. is consectarie : viz. that the Byshops of Rome now for many years , are neither the true Byshops nor Popes of Rome in very deede : And consequently , by popish doctrine , there are no true popish Byshops in the world . This point can neuer be truely answered , by al the Iesuits , & Iesuited papists in this land . The 18. excommunication falleth vpon all those , which deny the church of Rome to be the head of all other Churches , and the pope to be the commander of all people . This excommunication was thundred out , for the establishing of the popes tyrannie throughout the christian world . The 71. excommunication , is against all such as shall boldly affirme , either that the blessed virgin Mary was conceiued in originall sinne , or not so conceiued ; and therevpon shall condemne them of heresie , or of mortall sinne , that hold , preach , or defend the contrary . This excommunication pope Sixtus the fourth , thundred out in his extrauagant in the yeare 1474. By which we may see the vncertaintie of the popes doctrine , as also his ignorance in the high mysteries of his owne religion . For , though he cannot erre iudicially in matters of doctrine , as the papists holde and beleeue ; yet can he not decide and determine this easie question , whether the virgin Mary was conceiued in originall sinne , or not . And yet Aquinas the popes angelicall Doctor ( whose doctrine two popes , Vrbanus the fourth , and Innocentius the fift , haue confirmed to be sound and true ) affirmeth resolutely , that she was conceiued in original sin . So then , one pope cannot tell what to say or think of an others resolution ; and much lesse can many sillie papists tell , what to holde or beleeue concerning the popes decrees in matters of faith . Alas , alas , how hath the late church of Rome deceiued vs ? CHAP. XVIII . Of adoring Popish Images and Reliques . ALbeit the making of Images for a ciuill vse may be permitted , as a thing not reproued , but approued , both by the holy scriptures , and by the testimony of the holy Fathers , whereof I haue written elsewhere more at large ; yet the adoration done to Reliques and Images , is 〈◊〉 cōdemned euen by the best popish writers . Gr●gorius Magnus ( whom the papists repute a saint , & he was an holy Byshop in deed ) being Byshop & Pope of Rome himselfe , and consequently , a man of sufficient testimony against the papists , shall be vmpire and Iudge in this weightie controuersie . These are his expresse words ; Praeterea , indico dudum ad nos pervenisse , quod fraternitas vestra quosdam imaginum adoratores aspicien● , easdem ecclesiae imagines confregit atque protecit . Et quidem zelum vos , ne quid manu factum adorari possit habuisse laudavimus ; sed frangere easdem imagines non debuisse iudicamus . Idcirco . n. pictura in ecclesus adhibetur , vt hi qui ●tera● nesciunt saltem in par●etibus videndo legant , quae legere in codicibus non valent . Tua ergo fraternitas & illas seruare & ab earum adoratu po●ulum prohibere debuit ; quatenus & literarum nescij habe●ent ▪ vnde scientiam historia colligerent , & populus in pictura adoratione minimè peccaret . Englished thus . Furthermore , I am to tell you , that relation was made to vs a while agoe , that when your fraternitie beheld some who adored and worshipped Images , then you brake in pieces the Images of the church , & hurled them away . And truly , I commend your zeale therein , least any thing made with hands should be adored . Yet I iudge , that you should not haue broken the same Images . For Images are placed in churches to this end , that they which cannot read stories in the booke , may read them by sight on the walles . Therefore your fraternity should not haue broken them , but haue forbidden the people to adore them : that so the vnlearned might haue gathered the knowledge of the historie , & the people not haue sinned in worshipping the picture . Thus writeth the holy , learned , and auncient Byshop , or Pope of Rome . Out of whose words , I obserue these worthy & golden lessons . First , that Images may not be worshipped . Secondly , that Saint Gregorie commendeth the zeale of the good Byshop Serenus , who brake the images in pieces , which the people worshipped . Thirdly , that though Images were in those dayes permitted for instruction-sake : yet were the people neuer permitted to worship them , but sharpely reproued in that behalfe . To which I adde , that this Gregorie , who was Byshop of Rome , and this Serenus , who was Byshop of Massilia , did both of them liue more then fixe hundred yeeres after Christ : at which time , the worship done to Images , was deemed a very heynous crime . And therefore the godly Byshop Serenus did breake those images , which the people worshipped . Yea , Gabriel Biel a religious popish Fryer , and a very learned Schoole-doctor , who liued long after Gregorie and Serenus , euen one thousand , foure hundred eightie , and foure yeares after Christ , doth sharpely inveigh and reprooue the worship giuen to images . He hath a large discourse of this subiect , in which the Reader may finde these expresse wordes : Quod vero Chistiana religi● imagines sustinet in ecclesia & oratorijs , non permittit eo fine , vt ipsae adorentur ▪ sequitur : neque adore imagi●̄ Christi , quia ●igum , nec quia imag● : sed adoro Christum coram imagine Christi : quia scilicet image Christi excitat me ad amandum Christum . Englished thus . Whereas Christian Religion tolerateth images in the Church , and in oratories : it doth not permit them for this ende , that they may bee adored . Neither doe I adore the Image of Christ , because it is wood , neither for that it is an image . But I adore Christ before the Image of Christ , because the image of Christ doth allure me to loue Christ. Loe , this famous and learned popish Doctor , agreeth with the good Byshops Gregorie and Serenus : and affirmeth plainly and constantly , that images may not bee worshipped . And for this ende hee telleth vs , that when himselfe beheld the Image of Christ , he did not worship the Image , but Christ represented by the Image . So then , the worshipping of Images is not the old , but a very new religion ; as which was detested and abhorred of the learned and wiser sort , for the space of fourteene hundred ▪ fourescore , & foure yeares , after Christs ascention into heauen . But some will say , that S. Gregorie allowed Images in the church , and reproued Serenus , because he brake them in pieces . To which I answere , that Gregorie commended the zeale of Serenus , and approoued his opinion , they both agreed in this , that Images may not be worshipped . Serenus thought it time to breake them in pieces , when the people began to adore them : but Gregorie thought , they might still remaine in the church ; so the people were instructed howe to vse them , and prohibited to worshippe them . And of his opinion are some reformed Churches in this age , who still retain Images in their Temples . I dare condemne neither those , who still keepe them in their churches ; nor those who haue abolished the same . But this I boldly auouch , that Serenus had for his example , both the fact of the good King Ezechias , who breake in pieces the brazen Serpent , when the people began to adore it , albeit God himselfe had appointed it to be set vp ; and also the practise of S. Epiphanius , who seeing the Image of a Saint hanging in the church , rare the same asunder , and aduised the warders to burie some poore body with the vaile , and to see , that thenceforth no such vailes should be hanged vp in the church . Some againe will say , that many myracles haue bene done by Images ; and that such as adored & worshipped them , haue thereby receiued their health . To whom I will answere , euen as their owne deare Doctor Grabriel Riel doth . His expresse words are these : Quod si aliquando miracula fiunt , hominibus etiam ad eas confluentibus adiutoria aut sanitates praestantur ; non haec virtute imaginum , sed virtute dei ministerio bonorum angelorum ad intercessiones sanctorū contingunt , vel etiam non nunquā operatione daemonum ad fallendum inordinatos cuitores deo permittente , exigentem taliū infidelitate . Englished thus . If miracles be sometime done , and men also resorting to thē , be holpē or receiue their health ; yet are not these things done by vertue in the Images , but by the power of God , & ministry of the good Angels at the intercessiō of the saints . Yea sometime by the operation of the d●uels , to deceiue the inordinate ( and superstitious ) worshippers by Gods permissiō , their infidelitie so requiring . Thus writeth Frier Biel ; out of whose words I obserue , first , that myracles are somtime done , when the people worship & adore Images . Secondly , that such myracles are done by the power of the diuel . Thirdly , that God permits them to be done for the punishment of their infidelitie , who are polluted with the superstitious worship of Images . The same reason yeeldeth an other famous papist , M. Gerson , sometime the Chancellor of Paris ▪ of an other different subiect in deed , but wholy & plainly to the same effect . These are his expresse words ▪ Arguunt iterū , & nos in similem causum trahere ●atagum . No●ne inquiūt , talia similiter fueriut , aut tolerantur ab ecclesia , in peregrinationibus certis , in cultu imaginum , in cereis , in aquis benedictis , & in exorcismis ? nonne dic●tur quotidie si nouem diebus perdurat in hac ecclesia , si ex aqua illa perfundatur , aut si tali se v●veat imagini , aut si aliquid talium faciat , ipse mox sanabitur , vel op●ato potietur ? fateor , abnegare non possumus multa inter Christianos simplices sub sp●●i● religionis introducta esse quorum sanctior esset omissi● : tolerantur tamen ; quia neque●ut fundit 〈◊〉 erus . Englished thus . They obiect againe ▪ and labour greatly to draw vs into the like cause : doth not the church say they either practise in like maner such things , or at least permit such things to be done , in going on pilgrimage , in worshipping Images , in Torches , Tapers , and Candles , in holy Water , and in exorcismes ? Is it not daily sayd , if one abide nine dayes in this church , if he be sprinkled with that water , or if he make vowes to such an Image , or doe any such thing , hee shall presently bee healed , or haue his desire , I graunt wee can it not denie , that many thinges are practised among Christians , vnder colour of religion , which to omit and leaue vndone , were a more holy thing : neuerthelesse the Church doth tolerate them , because she cannot vtterly abolish the same , Againe , the same Doctor hath these wordes ; At ob●jciunt ; quare non possumus daemonem cogere ad pr●standum humana quadam obsequia , cum sacerdotes hoc facere tentant ordinarie ? responde● , si coactio daemonis aliter expectetur , quam per miraculum , Deo specialiter cooperante , ●stud falso creditur , & pericul●●è quaeritur : falso quid●●●propter libertatem daemonibus ▪ insitam , quae nec ab istis corporalibus quibus perfectior est , nec a carminibus cogitur : is●●d antem periculose quaritur , quia hostis est dolosissimus , & tunc fingit se compelli per tales ritus impios , quibus honorari quaerit , & animas perdere . Englished thus . But they obiect ; why may we not compell the diuell to doe humane duties , seeing the Papistes doe dailie take in hand to doe it ? I aunswer ▪ if the compulsion of the diuell bee otherwise expected , then miraculouslie by Gods speciall handy-worke ; it is both fa●ly bel●eued , and dangerously assayed : falsly , by reason of the naturall power of diuels , who neither can bee forced by verses , nor yet by any corporall creatures of lesse perfection then themselues : dangerously , because the diuel is a most subtile enemie , who then faineth himselfe to bee compelled by those impious rites , with which he seeketh to be honoured , and to destroy our soules . The same learned writer , in an other place hath these word● ▪ Sicut vera & Christiana fides mirabilia operatur in bone oradeutibus , sic & fals●● & mal● creduli●●● deo permittente 〈…〉 , vel 〈…〉 , dominus 〈◊〉 adharere a●quibus vanis observantijs , permittit aliquos eventus contingere , & ita eos plus consequenter firmari in ta●i opinione , vt maior fiat cacitat corum , & in laqueum cadant quem sibi fecarunt . Quicquid . n. mali evenit t●li die , imputant malitiae ●iri , & 〈◊〉 aspeciunt ad ea , quae ben● & prosperè successerunt tali die a deo . Vnde merito deus permittit tales deci●i , & in laqu●●s su● credulitatis v●n● incidere . Englished thus . As the true Christian faith , worketh myracles in the true beleeuers ; so doth a wicked false credulitie by God● permission , worke sometime , or rather demerite euill events . Yea , while the Lorde perceiueth them to be too much giuen to vaine and fond obseruations and superstitions , hee permitteth suche euents ( or myracles ) to happen , and consequently , them by that meanes to be more confirmed in such an opinion , that their blindnesse may be the greater , and they catched in their owne snare . For whatsoeuer euil chaunceth such a day , they impute it to the wickednes , malice , and ill fortune incident to the day ; and they regard not those things , to which God hath giuen good and prosperous successe vpon such a day . Wherefore God doth worthily suffer such to be seduced , and to fall into the snares of their vaine credulitie . Thus writeth Maister Gerson , a verie famous papist , and a learned man indeed . Out of whose doctrine I obserue sundry important documents , as well for the instruction of the indifferent Reader , as for confusion of the obstinate papist . First , that many things are done in the popish churches , like vnto things done by Art-magicke by the power of the diuel . Secondly , that the popish vsage in gadding on pilgrimage , in worshipping Images , in Tapers , Torches , Candles ▪ Exorcismes , and other like popish superstitions , may well be resembled to the practise of Sooth-sayers , Coniurers , and Magicians . Thirdly , that the learned papist could not excuse such superstitions vsed in poperie , and therefore was hee enforced to vse this sillie , sillie euasion , viz. that the church doth tollerate them , because it cannot altogether abolish the same . Fourthly , that God doth suffer myracles or strange euents , to bee done by the power of the diuel ; that so the wicked for their iust deserts , in regard of their former sinnes , may be more confirmed in their superstitious dotage , and receiue due punishment for their vaine credulitie . Fiftly , that not to take a ●ourney , or not to doe such a thing on such a day ( which many Papistes obserue most superstitiously ) for feare of some misfortune or ill successe , is heere condemned for superstition , by this famous Papist . Sixtly , that popish priestes , which daily and vsually take vppon them by their exorcismes to cast out diuells , are by this learned Papist accused and condemned , both of infidelitie and of temeritie . And his reason is this , because that the diuell cannot bee compelled to doe anie thing , vnlesse it bee by the speciall and myraculous worke of God. Seuenthly , that the diuel therefore faineth himselfe to be compelled by such wicked rites & superstious dealing , th● his worshippers may thereby , be the more deeply confirmed in their superstitious dotage and vaine credulitie . To which I must needs adde as a delicate p●st-past , for all the Iesuits and Iesuited papists : that the supposed myracles done by papists , are often counterfeit , and plaine Legerdemaine . This I wil not barely say , but after my wonted maner proue it : euen by the testimonie of their owne popish writers ▪ Marke well ( gentle Reader ▪ ) what I shall truely deliuer thee in this behal● . ) The papists in their booke intitulted the Iesuits Catechisme , haue these expresse words . The kingdome ( of Portugall ) being fallen to Sebastian , the holy Apostles , the Iesuits conceiued a hope , that by this meanes it might descend vnto their Familie , and dealt with him many wayes , that no man might from thence forward be capable of the crowne of Portugall , except the were a Iesuit , and chosen by their societie , as at Rome the pope is chosen by the colledge of Cardinals . And for as much as he , ( although as superstitious as superstition it selfe , ) could not , or rather durst not condescend therevnto , they perswaded him , that God had appointed it should bee so , as himselfe should vnderstand by a voyce from heauen neere the sea-side . Insomuch as this poore prince thus carryed away , resorted to the place two or three seuerall times : but they could not play their parts so wel , as to make him heare this voyce . Thus write the learned papists of France , in their booke called the Iesuits Catechisme . Which booke vpon the good liking thereof , the English Secular priestes haue translated into our vulgar language : to which storie , I adde this for explication sake , that this yong king 〈…〉 vp vnder the Iesuits , & therefore they thought to ha●e drawne him to their lure and bate . And when they could not preuaile that way , they disswaded him from marriage , and to goe personally to the warres , in such sort as they designed him . By which vnchristian meanes he was cut off , and the kingdom devolued to the King of Spaine . For their onely intent was this , to maintaine poperie , and to suppresse the Gospel . I haue proued this else-where : where I haue made euident demonstration , that poperie is inseperably lincked with treason , and cannot consist without the support of the Spanish king . There may the Reader finde at large , many other like miracles wrought by the Iesuits , as also their seditions and traterous dealing euery where . It were expedient for all simply seduced papists , and for all such as are by any meanes carryed and led into errour by the Iesuits ( of which faction , there is too great plentie in this Realme ) to prouide my Anotomie , and to read it againe , and againe : for in so doing , I am perswaded and fully resolued , that all carefull of their saluation , would vtterly abhorre and detest all popish faction . The Iesuitical religion , ( which is the Popes owne doctrine ) is nothing els but an hoge-poge of Omnigitherum● as the secular popish priests haue constantly avouched , in their printed books divulged to the whole world . Alas , alas , how hath the late Romish Church bewitched vs. CHAP. XIX . Of Popish adoration , and invocation of Saints . COncerning this controuersie , I haue written else-where at large : I deeme it here to be enough ▪ to vnfold that great superstition and grosse idolatrie , which the papists commit in this behalfe . The popish invocation of Saintes this day vsed in the Romish Church , is the selfe same , which the Gentiles vsed in olde time , when they did invocate false gods . I proue it , because they haue pecular saints for their seuerall necessities : viz. Saint Loy , for their horses , S. Anthonie , for their Pigges , S. Roch , for the pestilence : S. Steuen , for the night : S. Iohn for the day : S. Nicholas , for their studies , Saint George , for their warres : S. Cosma , and S. Damian , for their sores : S. Appolonia , for their teeth : S. Agnes , for their Virginitie : and others innumerable , for the like ende and effect : they errect Church● to their saints : they frame images to them : they carry their images about in Procession : they consecrate alters to them , they dedicate Holy-dayes to thē , they make vowes for the honour of them , they offer presents to their altars and images : they put Lampes , tapers , torches and lights before their images : they kneele downe before their images : they touch them : they embrace them , they speake to thē : they intreat them , as if they were yet liuings yea , they seem to surpas the folly & impietie of the Gentiles . For they ascribe their saluation to their saints : euen to such saints , as of whose saint-hood wee may well stand in doubt . They invocate Campion , Sherwin , Ballard , Hart , Nelson , and the rest of that seditious faction . Alphonsus , the Iesuit● , and late Rector of the English Colledge at Rome , caused the Organs to be sounded , and all the Students to come to the Chappell : where himselfe hauing on his backe a white Surplesse , and the stole about his necke , sang a Collect of Martyrs : so after his maner , canonizing Campion the Traytor , for a Saint . Such is the seditious impudencie , of newly hatched R●mish Iesuits , of which cursed broode , I haue written at large in my Anatomie . And least any Iesuit or Iesuited Papist , shall bee able to denie , that they ascribe their saluation to saints : ( for they vse to say , they make them but Mediators of intercession , and not of saluation or redemption ▪ ) I will proue it flatly , out of their owne Bookes : yea , euen out of their Church-seruice , which I wish the Reader to marke attentiuely . In the Prayer of the Church of Rome vpon Thomas B●●kets day , some-time the Arch-byshoppe of Canterbury , I finde these expresse words : Deus pro cuius ecclesia gloriosus pontifex Thomas gladijs impierū occubuit , prasta quasumus vt omnes qui ●ius impl●rant ●●xili●● , petitionis su●●alutarem consequantur effectum . Englished thus . O God , for whose Church , the glorious Byshop Thomas , was put to death by the swords of the wicked : grant we beseech thee , that all which desire his helpe , may attaine the effect of their petition to saluation . This mysterie is deliuered yet more clearely in an other place , in these expresse wordes : Tu per Thomae sanguinem quem pro te impendit , fac nos Christe scandere quò Thomas ascendit . Englished thus . By the blood of Thomas , which hee for thee did spend , make vs , O Christ , to clime , whither Thomas did ascend . Loe , Thomas Becket , dyed for vs , and shed his blood to bring vs to heauen , as the papists teach vs. It is therefore true by popish doctrine , that he is a Mediator , not onely of Intercession , but also of redemption . In their Latin Primers deliuered to the vulger people to pray vpon , ( which God wote they vnderstood not ) they teach the people thus to pray : Paule Apostole , ●e deprecor , vt ab Angelo Sathanae me eripias & a ventura ira liberes , & in caelum introducas . Englished thus . O blessed Apostle Paul , I pray thee , that thou wilt deliuer me from the Angel of Sathan , and defend mee from wrath to come , and bring me into heauen . To S. Iames in this maner : O faelix Apostole magne martyr Iacobe , te colentes adiuv● , peregrinos vndique tuos clemens protege , ducens ad caelestia . Englished thus . O happie Apostle and mightie Martyr Iames ▪ helpe thy worshippers , defend courteously thy pilgrimes on euery side , and bring them to heauenly ioyes . Much other like stuffe I could alledge : but for breuitie sake , I will wittingly and willingly superseed many particular prayers made to meaner saints , and come to the blessed Virgin Marie . Maria mater gratia , mater misericordia , tu nos ab hoste protege , & hora mortis suscipe . Englished thus . O Marie , the mother of grace , the mother of mercy , defend thou vs from our ( ghostly ) enemie , and receiue vs at the houre of death . Solve vincla reis , profer lumen caecis , mala nostra pelle , bona cuncta posc● , monstra te esse matrem , sumat per te preces , qui pro nobis natus , tulit esse tuus . Englished thus . Loose the bands of the guiltie , bring light to the blind , driue away our euils , require all good things for vs , shew thy selfe to be a mother : let him receiue thy prayers , who being borne for vs , suffered to be thine . Veni regina gentium , dele flammas r●atuum , dele quodcumque denium , da vitam innocentium . Englished thus . Come , O Queene of the Gentiles , extinguish the fierie heat of our sinnes : blot out what is amisse ▪ and cause vs to lead an innocent life . Againe in the old Latin Primars , the people are thus taught to pray : In tuo sancto , tremendo , ac terribili iudicio : in extremis diebus meis esto mihi auxiliatrix & salvatrix , & animam meam , & animam patris mei , & matris meae , fratrum , sororum , parentum amicorum , benefactorum m●orum , & ●●nium fideliū defunctorum ac vinerum 〈◊〉 aetern●● mortis enligin● libera : ipso auxiliante quē portasti , D. nostro Iesu Christo filio tuo : Englished thus . O Glorious Virgin Marie , bee thou my helper and saviour in thine holy , fearefull , and terrible iudgement , euen in my last dayes , and deliver from the mist of eternall death , both mine owne soule ▪ & my fathers soule , & the soules of my mother ; brethren , sisters , parents , friends , benefactors , and of all the faithfull louing and dead : by his helpe whom thou didst beare , our Lord Iesus Christ thy sonne . Loe gentle Reader , these prayers ( if they be well marked ) doe containe euery iote of power , right , maiestie , glorie , and soueraingtie , whatsoeuer is or ought to be yeelded vnto our Lord Iesus Christ ; yea , the two last prayers make the Virgin Mary , not onely equall with Christ , but farre aboue him . For first , the Virgin Mary is desired to defend vs from the tortures of hell . Secondly , to bring vs to the ioyes of heauen . Thirdly , the last iudgement is called her iudgement . Fourthly , she is called our Sauiour . Fiftly , she is requested to saue father , mother , brother , sister , friends , benefactors , the liuing and the dead ; and all this must be accomplished by the helpe of Christ her sonne . Now by the former prayers , she is made equall with Christ : and by the last , farre aboue him . For she is made the Sauiour , and he the intercessor : which I gather out of these wordes , ( ipso auxiliante , by the helpe of our Lord Iesus Christ ) for by these wordes and the rest aforegoing , the Virgin Mary doth saue vs , and Christ is but the Instrument that helpeth her : in the worke of our saluation . Which , what intollerable blasphemie it is , let the reader iudge . For the complement of this present subiect , let the Reader obserue seriously with mee , what a famous Dominican Frier Iacobus 〈◊〉 V●ragine hath divulged to the whole world in this behalfe . These are his expresse words : Quidam sancti adiuvant in principio tentationis , quidamin medio , quidam in fine , sed B. Maria semper adiuvat ; & in principio , dando Vonstantiam : & in medio , dando perseverantiam : & in fine , dando gloriosam coronam . Iacob . de vorag . in assumpt . B. virg . serm ▪ 4. Englished thus . Some Saints doe helpe in the beginning of temtation , some in the midst , some in the end . But blessed Mary doth helpe at all times : both in the beginng , while she giueth constancie , and in the middest , while she giueth perseuerance , and in the end , while she giueth the crowne of glorie . Againe , in an other place , he hath these wordes , Nos autem debemus reginae caeli sacrificare corpora nostra , per mortificationem vitiorum : sequitur , vnde legitur in vita . B. Dominici , quod cum christus contra mundum duram sententiam proferre vellet , occurrit mater Christi gloriosa ▪ & dixit : bone fili , non secundum ●orum maliciam , sed secundum tuam misericordiam agere debes . Englished thus . But wee must sacrifice our bodies in mortifying our fleshly desires , vnto ( the blessed Virgin ) the Queene of heauen . Wherefore wee reade in the life of Saint Dominick , that when Christ was resolued to pronounce an hard sentence against the worlde , then his glorious mother came vnto him , and saide . O my good sonne , thou must not doe according to their malice , but after thine owne mercie . In an other place , the same learned Fryer and professor of Diuinitie , hath these expresse words : Animas nostras semper custodit , haec . n. est illa gallina , de qua dicitur Mat. 23. quae pullos suos custodit sub alis suae pietatis , ab insidijs daemonum . Englished thus . She alwaies keepeth our soules . For she is that Henne , whereof mention is made in Matthew : which keepeth her Chickings vnder the wings of her pietie , from the snares of the diuell , in another place thus ; Virgo autem Maria est thronus misericordiae gratiae , & gloria est . n. thronus misericordiae peccatoribus : gratiae iustis , & gloriae beatis . Englished thus . But the Virgin Mary is the throne of mercie , of grace , and of glory . For she is the throne of mercie vnto sinners , the throne of grace to the iust , and the throne of glory to the saints in heauen . In an other place thus : Obviat ipsa nobis auxilijs oportunis , dando nobis . s. panem gratia , virtutē perseverantiae , & exaltationem gloriae . Englished thus . Shee comes to vs with helpes in conuenient time , giuing vs the bread of grace , the vertue of perseuerance , and the exaltation of glorie . Thus writeth this Iacobus de Voragine , who was a famous Thomist , a Dominican Fryer , and a professor of divinitie . Out of whose doctrine , ( which he preached openly in the popish Church to the people , ) I gather plainly and euidently , most palpable idolatrie , and intollerable blasphemie , inseparably linked and necessarily implyed , in popish invocation and adoration of Saints . For first , the blessed Virgin , is invocated and adored of the Papists , ( as their owne deere Fryer teacheth vs , ) as the giuer of constancie in the beginning of tentation , as the giuer of perseuerance in the midst , and as the giuer of the crowne of glory in the ende . Secondly , the Papists are taught to sacrifice their bodyes to her , as to the Queene of Heauen . Thirdly , they are taught to beleeue , that the Virgin Marie controwleth Christ , telleth him what he ought to doe , and causeth him to alter hi● determination in iudgement , according to her pleasure . Fourthly , that the Virgin Marie hath the custodie of mens soules , and defendeth them from the snares of the deuill . Fiftly , that shee is the throne of mercie vnto sinners , the throne of grace to the iust , and the throne of glory to the elect . Which things being thus taught , beleeved , and practised by the papists : I see not what remaineth for them to doe , but pull GOD out of his holy throne . And yet this impious Idolatry and execrable blasphemie , is very currant in the Romish church . For besides that , which is already aleaged out of the Romish church-seruice , wherby the same is proued sufficiently ; the vsual practise of the papists , especially of the Iesuits , doth euidently confirme the same . The proofe is at hand , because in the ende of their absolution , which they impart to euery one that maketh his auricular confession to them , they adde these words ; Passio D. N. I. Christi , merita B. Virg. Mariae , & omnium sanctorum , & quicquid boni feceris vel mali sustinueris , sit tibi in remissionem peccatorum tuorum , in augmentum gratiae , & in praemium vitae aeternae . Englished thus . The passion of our Lord Iesus Christ , the merites of the blessed virgin Mary , and of all Saints , be vnto thee for remission of thy sinnes , for increase of grace , and for the reward of eternall life . Behold here , the daily practise of the Romish church . For first , we see the merits of Saints ioyned as a fellow-commissioner , too and with the holy passion of our Lord Iesus . Then , we see remission of sinnes and eternall glory , ascribed not onely to the merites of the blessed virgin Mary , ( whom I honour and reuerence in mine heart , as the dearest childe of God , and most blessed Saint in heauen ) but also to the merits of all Saints . Yet not onely the blessed virgin , but God himselfe is by this means , most highly dishonoured , his holy name blasphemed , and his proper glory giuen to his creatures . And for this ende did the most blessed virgin , make this answere to the Angell ; Behold the seruant of the Lorde ; be it vnto me , according to thy word . And this vnto her cozen Saint Elizabeth ; My soule doth magnifie the Lord , and my spirit reioyceth in God my sauiour . Alas , alas , how hath the Romish church seduced and bewitched vs ? Pantòte dòxa tô Theô . FINIS . A Table , containing the principall contents of all the Chapters . CAp. 1. of the originall of popish primacie . Cap. 2. of the meanes of aspiring to the same : Cap. 3. of kissing the Popes feete . Cap. 4. of power ascribed to the pope . Cap. 5. of the antiquitie of popish pardons . Cap. 6. of popish dispensations . Cap. 7. of popish auricular confession . Cap. 8. of Priests marriage . Cap. 9. of popish vnwritten traditions , Cap. 10. of the popes manners . Cap. 11. of the Popes tyranny . Cap. 12. of the abhomination of popish proceeding . Cap. 13. of popish purgatory , and of a challenge withall to all the papistes . Cap. 14. of the popes double person . Cap. 15. of popish generall councels . Cap. 16. of popish succession , &c. Cap. 17. of popish excommunications . Cap. 18. of popish images and reliques . Cap. 19. of popish inuocation of saints . Notes, typically marginal, from the original text Notes for div A07963-e180 Philip. 3.8 . Psal. 84. vers . 10. Heb. 11. vers . 24. Pro. 1.7 . Eccles. 12.13 . 1. Reg. 3. verse . 59.11.12 . Matt. 14.8 . King Salomon the wise . Ioh. 17.3 . 1. Cor. 2.9 . 2. Tim. 3. vers . 15. Iohn 3.20 . Psal. 119.105 . 2 pet . 1.19 . Ioh 5 39. Rom. 10.13 . Leu. 19.18 . Ma● 19.19 . Gal. 5.14 . Rom. 12.20 ●●●oh . 3.16 . Luke 3.11 . Leu. 19.15 . Exod. 23.2 . Deut. 16. ver . 19.20 . Esa. 5.23 . Notes for div A07963-e680 In my suruay of Poperie . Tres sedes patriarchales ; Romana , Alexandrina , Antioch●na . Gregor . libro . 2. epist. 61. chap. 100. Marke this , o Papist . In my suruay of Popery . Rhegin . Anno. 628. Herm. Contr. Anno. 600 , Nauclerus . in Ebronic . pag. 629. Bellarmine , Lib. 1. de con●cilij● Cap 19. Tom. 1. In the downfall of Poperie . Victor . de potest . Eccles. relect . 1. sect 6. Pra● . 39. Roffensis art . 37. aduers. Luther . pa. 11. Marke wel for Christs sake . Antonin . part . 3. tit . 22. cap. 5 §. 1. ●4 . Antonin . part . 3. tit . 22. cap. 5. §. 8. & eius . cap. 7. in fine . August . de Anc. in summa pag. 152. Gerson de potest . eccles . consid . 12. Part. 3. Gregor . 9. libr. 1. decr . tit . 33· chap. 6. Glossa vbi supra . Super cap. 1. Glos. . lib. 1. Decretal . tit . 7. cap. 3. Gratian dist . 22. can . omnes . Gloss. ibid. Appendix fulden●is , apud Ma●t . Polon . Fumus de Papa , Par. 11. S●lu . deindulg . Viguerius de sacram , ordin . in fine . Aquinas in suplem . 9.25 . ar . 1. Siluester de indulgentiam 33. 28000. yeares of pardon . 6048. yeares of pardon . Syluester de indulgentia . Sacri Palatij magister . Antoninus Part. 1. Tit. 10. Cap. 3. in initio In my booke of moti●●s . preamble . Angelus de indulgentia . Ios. Angl. in 4. Par. 2. Pag. 15. See more in my book● of In the downfall of Poperie Vict , de potest . papae & concil . relect . 4. P. 139. Victor . vbi supra . pag. 151. Loe poperie crept in by little , and little . See the 12. Chapter , and note it well In the suru●y of Poperie . Rhenan . in annotat ad lib. Tert. de pae●●t . Alas , alas , who will not defie Poperie . God of his mercy , conuert all papists to the truth . Many among the papists dare not vtter their mindes . In the suruay of poperie . Panormit ▪ de cler . coniugal . cap. cum olim . Polidorus lib. 5. cap. 4. Poperie is the new Religion . Platina in vita Pij . 2. pag. 342. ●ist . 56. can . Osius . Dist. 56. can . caenomanem se● . In the Suruey of Poperie ▪ Platina in vita Bonifacij octaui . For this point , peruse the downefall of poperie . Platina in vita Christo. 1. Carranza in summa , Fol. 354. Platina in vita Syluest . 3. Carranza vbi super . fol. 355 Platina in vita . ●oan . 18. Martin , Polonus , an 898. Carranza in ●ūma , fol. 354. & Fol. 355. Platina in uita Rom. 1. & Ser. 3. Dist. 40. cap. si Papa . Super. cap. 4. ex Gersone . In the anatomie of Popish tyranny . Martin . Polon· an . 959 Antonin . part . 3. Tit. 22. cap. 7. in ●ine . Martin . Polon an . 1007. & . Platina in eius vita . Note wel this point . Plati in vita , 2. Syluestri , pag. 161. Nanclerus , an 998. pag 742. Martin , Polon . an . 1020. Platina in vita illius . Appendix fuldensis . Carranza , fol. 369. If the Papists could haue touched me , they would not so long haue bene silent in that behalfe . Nanclerus an . 1415 pag. 1045. At Cambridge in the dayes of Cardinal poole A ▪ D , 1556. Nauar. de inditijs notab . 3· P. 275. Vict de potest . papae , relect . 4. ad 3. arg . Covarruvias tom . 1. cap. 20. par . 11. in med . ●ol . 1. The popes doings must be defended . Roffensis , contra assert . Luther . art . 18. prope initium . In the Preface especially . If this Challenge be not accepted , now at the last : then doe the papists distrust their religion ; it cannot be denyed . Deut. 32. ● . 4. Canus in locis , lib. 3. cap. 4. pag. 101. Quodl . 6. art . 10. For the full answere vnto Watson , see my anatomy of popish tyranny Bellarm libt . 4 cap. 7. de ●om . pont . Vignetius de potest . cōdendi symbolum pa. ●37 . O braue answere . In my booke of mo●ues . Popes of late dayes vse not to preach . Adrianus a very learned pope . Alphonsus Libr. 3. aduers. haeres . prope ●inem . The pope commandeth his vassales , to swea●e vnto false doctrine . In my booke of motiues . Vide super , Cap. 1. Clemens epist. 1. Ir●n . lib. 3. cap. 3. Epiphan haer . 27. Eusebius , lib. 3. cap. 12. Nanclerus , pag. 438. Loe , the pope controuleth S. Peter , if this be true . Onuphrius in chronico . The Byshops of Rome were for the space of 684. yeares , subiect to the Emperour . In the suruey of poperie . 1. Tim. 2. vers . 11.12 . Lo● , eight famous popish writers agree to this story of Pope Ioan. N●●cleru● Pag. 713. Marke well this discourse . Amadaeus olim Dux subbandiae . Carranza , N●nclerus , Platina . Pontacus An. 1439. Coficilium est supra Papam . Victor . rel . 4. Depot . papae , pag. 149. in the Anotamie of popish tyrranie , pag. 137. Concilium ob pest . Senas Translatum . Gerson vbi supr . Supr . cap , 11. Dist. 40. cau . si papa . Panormit . in cau . decernim . sumu● . pag. 301. Fumus . pag. 328. Caietan . Pag. 185. Fumus in extravag . ●●l . 2. Platina , in vit● Sylvestri . Platina , in vita Damas● , 2. Platina , in vita Ioh. 18. Carranza , in summa , fol. 355. The holy Fryer Carranza , vbi sup . fol. 369. 〈…〉 visible by popish doctrine . Vrbanus and Innocentius . In the suruey of Popery . Gregorius Sereno episcopo , libr. 7. epist. 109. cap. 109. Biel in ca● . missae lect . 49. in line . Florint Biel , An. do . 1484 2. Reg. 18. v. 4. Epipha in Epist . ad Io. Hieros . Grab Biel , vbi supra . Iohan. Gersonus , cont . medic . mōuspess . in dicto , 3. in part . prima . Gerson vbi supra . Gerson . cont . superst . med . part . 1. 〈◊〉 abseruat . diorum , concl . 6. Lib. 3 cap. 16. fol 174. What a couzenage is this ? In the anatome of popish tyrannie . ●n the Survey of poperie : Where euery thing is answered , that the papists can possibly obiect for themselues . In Rom. ●reviar . in festo Tho. B●cke● In Hymno Tho. Cant. Orat. ad S. Paulum . Orat. ad S. ●acobum . In concept . B. Virg. In Annuntiat . B. Virgin. In visitat . B. Virg. Orat. ad B. Virg. Behold here most intolerable blasphemie , against the sonne of God. Behold here most intollerable blasphemy , against the sonne of God. Vbi supra . serm . 5. O intollerable blasphemy , Vbi . supra serm . 7. fol. 2.17 . De annuntiat . B. Virgin. sern. 5. Polanchus de modo ●udiē di confessioner . Luke 1. cap. ver . 38. Ibid ver . 4● .