THE Tryall of the New RELIGION.

Contayning a plaine Demonstra­tion, that the late Faith and Doctrine of the Church of Rome, is indeede the New Religion.

By Thomas Bell.


AT LONDON Printed by William Iaggard dwel­ling in Barbican. 1608.

The Contents of the Chapters following.

  • CHapter 1. Of the name (Pope.)
  • Chap. 2. Of the Popes superoyall power.
  • Chap. 3. Of the marriage of Priests.
  • Chap. 4. Of Popish pardons.
  • Chap. 5. Of Popish Purgatory.
  • Chap. 6. Of Popish auricular confession.
  • Chap. 7. Of Popish veniall sinnes.
  • Chap. 8. Of Popish fayth.
  • Chap. 9. Of the condigne merrite of workes.
  • Chap. 10. Of transubstantiation in popish Masse.
  • Chap. 11. Of Popish inuention of Saints.
  • Chap. 12. Of the Communion vnder one kind.
  • Chap. 13. Of priuate Masse.
  • Chap. 14. Of Pope [...] [...]pensation.
  • Chap. 15. Of worshipping of Images.
  • Chap. 16. Of Church seruice in the vulgar tongue.
  • Chap. 17. Of the antiquitie of Popish Masse and the parts thereof.
  • Chap. 18. Of the mysteries of popish Masse.
  • Chap. 19. Of kissing the Popes foote.
  • Chap. 20. Of praying vpon Beades.
  • Chap. 21. Of changing the Priestes name.
  • Chap. 22. Of the Paschall Torch.
  • Chap. 23. Of the Popish Paxe.
  • Chap. 24. Of the Popes Bulls.
  • Chap. 25. Of the popish Agum Dei.
  • Chap. 26. Of C [...]lmasday
  • Chap. [...]. Of the [...] made to the Pope.
  • Chap. [...]. Of [...]p [...]pish L [...]nt-fast.
  • Chap. [...]. Of [...]ing of Wedlocke.
  • Chap. [...]. Of [...] power of a Generall Councell.

To the Right Worshipfull and my approoued good friendes, Sir Charles Hayles, and Sir Cuthbert Pepper, Knights, and worthy pillers of his Maiesties honorable Counsell, established in the North-parts of England. (⁂)

THE visible Church, (as wri­teth Egesippus) remained a Virgin,Egegesip: apud Euseb. hist. lib. 3. cap. 32. free from all heresies and corruptions, during the life of the Apostles: that is to say, about one hundred yeeres after Christ, to which time S. Iohn the Euangelist was li­uing. But after the death of the Apostles (saith he,) Errors by little and little crept into the Church, as into a voyde and desert house. This Assertion is dolefull enough, and yet very profitable a­gainst all Popish Recusants of our time: as who are not ashamed, impudently to avouch, that after so many hun­dred yeeres from Christes Ascention, there hath been no Error at all in their Romish Babylon.

If any demaund the cause heereof, the aunswere is at hand; viz. That many without due examination, recei­uing negligently and carelesly the Doctrine of them that went before them, haue vnawares brought Errors into the Church.Euseb: [...] lib. 3. cap: vlt. So writeth Eusebius of Errors in his time, that Papius, a man of no sound iudgement, was the Au­thour [Page] of the Chiliasts; who fondly & grosly first inuen­ted, that there should be a thousand yeeres after the Re­surrection. To which Errour, (though most palpable) I­raeneus, and sundry others, (otherwise well learned,) gaue place onely for antiquity sake. This sottish imita­tien, without all rime and reason, was, is, and will be, the cause of many Errours: which many not of the mea­nest sort of Papists, haue both grauely & prudently con­sidered.

For this cause did that great Shoolemaister Melchi­or Canus, [...] oppose himselfe against all the Chanists and Scotists, both the old & latter Papists. For this cause did Cardinall C [...]eranus, [...] (a man of high esteeme in the Church of Rome,) [...] both in his litterall exposition of Ge­nesis, an in his other bookes, roundly reiect the multi­tude of fo [...]mer Commentaries. For this cause said their learned [...] and Schoole-Doctor Victoria, that hee reputed nothing certaine, [...] albeit all Writers agreed there­vnto, vnlesse he could find it in the holy Scriptures. For this cause did their famous Canonist Nauarrus, [...] peremp­torily condemne the common opinion, when it was not grounded vppon right reason. For this cause grauely wrote S. Augustine, [...] 19. that he reputed no mans writings wholy free from Errours, saue onely the Writers of the holy Scriptures. For this cause wrote theyr owne Rof­fensis, [...] that it is lawfull to appeale from Austen, Cypri­an, Hierom, and all the rest, because they are men, and doe not want theyr imperfections.

I (saith S. Augustine) doe not repute S. Cyprians wrytings as Canonicall, [...] cap. 32. but iudge them by the Canoni­call and whatsoeuer doth not agree with the Scriptures, that by his leaue doe I refuse. And for this cause is it, that so many silly, follish, rude, and ignorant Papists, doe [Page] at this day, terme late vpstart Popery▪ the Old Religion. They onely respect the externall face of the Church, as it was in the late dayes of their forefathers, And for want of skill, and reading of auncient Councells, Fathers, and histories of the Church, they deeme that to be very olde, which is indeede very new. Hence commeth it, that no­thing more moueth the rude vulgar people to embrace Popery, then this theyr fond perswasion, that it is the old Religion.

In regard hereof (right Worshipfull) I haue taken vp­pon me, for the glory of GOD, the peace of his Church, and the common good of my natiue Country, to set before the eyes of all indifferent Readers, as cleerely as in a glasse of Christall, the originall and daily excrements of Popery, and that it is not the Old but the New Religi­on: I haue prooued succinctly and euidently, first, that 1 the name (Pope,) was common to the Fathers of the Church, for the space of 528 yeeres after Christ, and af­terward vsurped as peculiar to the Bishop of Rome. Se­condly,2 that the Popes superoyall power, was vnknowne to the world for the space of 607. yeeres, vntill Phocas the Emperour of Rome. 3. That the Priests & Bishops 3 were euer married in the East Church, and in the West Church, for the space of 385. yeeres. 4. That Popish par­dons 4 were vnknowne 1300. yeeres. 5. That Purgato­rie 5 was neuer beleeued of the Greeke Church, nor yet of the Latine Church, for the space of 250. yeeres, about which time Origen (too much adicted to his allegorical Speculation) [...]eyned many odde thinges touching Purga­tory. After Origen, others began to call the matter in­to question: others rashly to beleeue it: others to adde many thing to Origens conceit: and so by little & lit­tle it incre [...]s [...]d, till the late Bishops of Rome presumed to [Page] 6 make it an Article of Popish sayth. That auriculer cō ­fession, was no Article of Popish fayth, for the space of 7 1215. yeeres. 7. That Popish veniall sinnes, were first in­vented by Pope Pius the fift of that name, that is to say, 8 1566. yeeres after Christ. 8. That the Article of Popish sayth, that the Pope cannot erre in matters of fayth iudi­cially, was neuer knowne to the Church for the space of 1500. yeeres. 9. That the cōdigne merit of mans works,9 was not an Article of Popish fayth, for the space of a thou­sand, 10 fiue hundred, and forty yeeres. 10. That the popish Transubstantiation, was first hatched in the Councell of 11 Lateran, 1215. yeeres after Christ. 11. That Popish in­vocation of Saints, was neuer knowne nor heard of, for 12 the space of 1047. yeeres. 12. That the Communion vn­der one kind, was neuer knowne, for the space of 1230. yeeres: neither was it an Article of Popish fayth, vntill the Councell of Constance, about 1414. yeeres after 13 Christ. 13. That Priuate Masse began 1000. yeeres af­ter 14 Christ. 14. That it was euer holden vnlawfull for the brother to marry his naturall sister, for the space of 1418. yeeres, at what time Pope Martin set it abroach, 15 by the instigation of the deuill. 15. That worshipping of Images was thought vnlawfull, for the space of 1484. 16 yeeres. 16. That the Church seruice was euer in the vul­gar tongue, for the space of 443. yeeres at the least. 17. 17 That Popish Agnus Deis were not heard of, for the space of one thousand two hundred yeeres after Christ. 18 18. That the Popes Bulls were vnknowne, for the space 19 of 772. yeeres after Christ. 19. That Popish hallowed Candles on Candelmasday, were inuented 843. yeeres 20 after Christ. That Bishops were not sworne to defend the Pope and his Canons, for the space of one thousand, 21 two hundred, twenty nine yeeres after Christ. 21. That [Page] Lent-fast in Popish manner, was neuer heard of for the space of 427. yeeres. All which, and many other impor­tant poynts of Popish fayth, are so liuely discouered to the first hatching thereof, in this short and plaine Discourse, as euery child may with all facility, boldly pronounce, and constantly affirme, that the late Romish Fayth and Doc­trine, is not the Old, but the New Religion. Which if the silly Papists would once duly consider, they would no lon­ger obey the Pope, or like of his Religion. The Worke, such as it is, I haue dedicated to your Worships, as a signe of a thankfull hart, for your manifold kindnesses towards mee at all times. And so I humbly commend your Worships to the protection of the Almighty.

Yours in Christ Iesus Tho: Bell.

CHAP. 1.
Of this name and word (Pope.)

IT is a wonder to consider, how the late Bishops of Rome haue aspyred to their super-lordly Primacie, and chiefest so supposed Soueraigntie in the Christian world. Popery with our Iesuits, & Ie­suited-Papists, must needes be the Old Religion, and that selfe same Doctrine, which S. Peter and S. Paule deliuered to the Church of Rome. This is their in­vincible Bulwarke, which (as they boast) all the Ca­nons of the faithfull and good Christians can neuer batter downe. And this they neuer cease to inculcate into the eares, and to instill it into the harts, of the sil­lie vulgar people; telling them forsooth, that Popery is the Old Religion, and the fayth of their forefathers in all ages. I therefore to take this stumbling blocke out of the way, doe purpose in God (the fountaine of all goodnes, and the chiefe workman of euery good act) to set before the Readers eyes, in a very summary & succinct narration, that Popery is a new Religion, by little and little crept into the Church, and patched together as clout vpon clout in a Beggers cloake.

Now, for this name (Pope,) which the silly peo­ple admire (God-wote) as a most sacred thing; and for all that know no more what it meaneth, thē how farre it is to Heauen; it is a Greeke word (Pappas,) which signifieth (Father.) It was giuen of old indiffe­rently, as well to other Bishops, as to the Bishops of Rome. I prooue it first, because the Clergie of Rome [Page] writing to the Clergy of Carthage,Apud Cyprian page 11. call S. Cyprian, (the blessed Pope, or holy Father.) Secondly, be­cause the Priestes, Moses and Maximus, and the Dea­cons,Apud Cyprian page 46, pa [...] 66 page 61. Nicostratus and Ruffinus, and sundry other Cō ­fessors, did all with one assent, call the same Cyprian, Beatissimum Papam, the most blessed Pope. Thirdly, because S. Hierom called S. Austen, Apud Augu. [...]pist. 11. 13 14, 17, 18. 25. 30. Beatissimum Pa­pam, most holy Father or Pope; and this he did ma­ny times, and in many Epistles. But after that the Emperour Iustinianus, had in his Legall constitutions named the Bishop of Rome (Pope,) the arrogant Bi­shops of Rome began to challenge the Name, as if it were proper vnto them alone: And so in processe of time, the Bishops of Rome were onely & solely cal­led Popes; and of late yeeres, Our holy Father, & His Holinesse, An: Dom: 528. is his vsuall Name. But this Emp [...]rour li­ued after Christ his birth, about 528. yeeres; Ergo this poynt of Popery, is a rotten ragge of the New Religion.

CHAP. 2.
Of the Popes superoyall power.

BOnifacius Bishop of Rome,An: Dom: 607. and the third of that Name, aboue sixe hundred yeeres after Christ, obtayned of Phocas then Emperour of Rome, that Rome should be the head of all Churches. Be­fore which time, no authenticall Writer can be na­med, who euer ascribed the Headship, and Vniuer­sall gouernment of all Churches, to the Church of 1 Rome. For first, Saint Policarpus would not yeelde to Anicetus Bishop of Rome, in the controuersie a­bout Easter, which for all that he would & must haue [Page] done, if the Bishop of Rome had had any true prero­gatiue ouer him. Secondly, S. Iraeneus, & other ho­ly 2 and learned Bishops of Fra [...]nce ioyning with him, reprooued Victor, then Bishop of Rome, very sharp­ly and roundly, as one that had not due respect to the peace and vnitie of the Church: Which doubtlesse those holy & learned Bishops would not haue done, if the Bishop of Rome had had in those dayes the su­preame Soueraigntie ouer them.

Thirdly, S. Polycrates, and many Bishops of Asia, 3 did stoutly withstand the same Victor, thē the Bishop of Rome, in his presumpteous proceedings touching Easter. Fourthly, S. Cyprian roundly opposed him­selfe 4 against Stephanus then Bishop of Rome, con­temning his Decree, and deriding his reasons. Fiftly,5 the Apostles at Ierusalem,Acts. 4. 17. sent Peter and Iohn, to cō ­firme the faythfull in Samaria. And consequently, if the Pope be not aboue Peter, but his supposed Suc­cessor, he may be sent of the Bishops his Brethren, as Saint Peter was. But who is that Bishop, and where dwelleth he, that at this day dareth doe to the novve Pope, such supposed villany?

Sixtly, the Fathers of the famous Affrican Coun­sell, 6 (in which Saint Austen, that holy Father, and most stout Champion of Christes Church was pre­sent, to the great honour and credite thereof,) would in no wise yeeld to Celestine then Bishop of Rome, in the controuersie of Appeales concerning Appiarius. And when Pope Celestine alledged for himselfe, and his supposed Soueraigntie, that the auncient and fa­mous Councell of Nice, gaue libertie to appeale to Rome, the Fathers of the Councell answered round­ly, that the true copies of the Decree were otherwise. [Page] Where I wish the Reader to obserue with me, these two poynts seriously; First,A woorthy note, not to be forgotten. that the Pope could not, (and therefore did not) alledge any better reason for 1 his vsurped and falsely pretended Primacie, then the authoritie and Decree of that famous Councell of 2 Nice. Secondly, that the Pope Celestine falsified the canon and Decree of the Councell, so to gaine credit and authority to himselfe, if it might be.

7 Seauenthly, the famous Councell of Chalcedon, gaue the Bishop of Constantinople equall authoritie with the Bishop of Rome, in all Ecclesiastical affaires. 8 Eightly, the councell of Nice prescribed limits, as well 1 to the Bishop of Rome, as to other Patriarkes. First therefore, seeing the holy councell of Chalcedon, ac­knowledged the authoritie of the Bishop of Constan­tinople, to be equall with the Bishoppe of Rome; Se­condly, 2 seeing Celestine the Bishop of Rome, could alledge neither Scripture, councell, Father, or reason for his pretended Primacie, but one onely false alle­gation out of the councell of Nice; Thirdly, seeing 3 the Fathers of the Affrican councell, contradicted and reproued the Pope, for his forgery of the Nicene coun­cell, 4 concerning Appiarius; Fourthly, seeing S. Poly­carpus, S. Policrates, S. Iraeneus, and S. Cyprian, with many Bishops of Europe, Asia, and Affrica, contem­ned the Bishoppe of Rome, his Decrees, & his sup­posed Supremacie; I cannot but conclude, with this inevitable illation: Ergo, the late pretended Soue­raigntie of the Pope, is but a rotten ragge of the new Religion; as which was neuer heard of in Christ his church, for the space of sixe hundred yeres and odde. Al [...] this is proued at large, in my Suruey of Popery.

CHAP. 3.
Of the mariage of Priestes, and Ministers of the Church.

MArriage was lawfull for all Priestes in the old Testament.Ierem, 1, 1. For the Prophet Ieremie was the sonne of Helkiah, who was one of the Priests at Anathoth: Hophni and Phinehas, I, S [...]m, 1. 3 were the sonnes of Eli the Priest: Sephora was the daughter of Iethro, Exod, 18, 1, Luke, 1, ver: 8, 9, 13. who was the Priest of Midian. Saint Iohn the Baptist, (that holy precurser of our Lord Iesus,) was a priests sonne, euen the sonne of Zacharias. Yea, the marri­age of Priestes was then so deere in Gods sight, that the High-priest was forbidden to marry; not simply and absolutely,Leuit. 21. ver: 13. 14. but to marry a Widdow, a diuorced, or polluted woman: and hee was charged to take a Maid of his owne people. In the New Testament, no prohibition can be found, as which is consonant to the Old; pronouncing Marriage honorable in all,Heb. 13, v. 4 and a bedde vndefiled.

Marriage (as the Apostle teacheth vs,1, Cor, 7.) was orday­ned for a remedy against fornication, to be vsed of all such, as find themselues grieued with that disease; & consequently, seeing that disease is as well incident to persons Ecclesiasticall, as to persons secular, and of­tentimes more, the Medicine is as necessary and as lawfull for the one sort, as it is for the other. For this respect did holy Paphnutius stand vp in the Councell of Nice, An: Dom: 327. (at such time as the Fathers then and there assembled, thought to haue seuered married Priests, and Bishops, from their wiues,) and told them accor­ding [Page] to Gods word, that to forbid mariage to priests, was too seuere a Law. Hee yeelded this reason, be­cause marriage is so honourable in all sorts of men. Thus writeth Cassiodorus, thus writeth Socrates, thus writeth Sozomenus. For this respect was it, that the Bishops, Priestes, and Deacons of the East-Church, would neuer admit or receiue the Canons of the West and Romish Church. For this respect was it that Priestes were euer maried in the East Churches, vntill these our dayes; and in the West Church ge­nerally, for the space of three hundred,385. eightie, and fiue yeeres: at which time Pope Siritius excited by satan, prohibited Priestes marriage as an vnlawfull thing.

Yea,An: Do: 1074. Priestes continued still married in Germanie, for the space of 1074. yeeres, vntill the dayes of the vngracious Pope Hildebrand; who termed himselfe Gregorie the seauenth, so soone as hee had crept into the Popedome by naughty meanes. For this respect was it, that the famous Popish Cardinall Panormita­nus, committed to print to the view of the vvhole World, that Priestes marriage, was neither of the substance of their Order, nor forbidden by Gods Lawe, and that therefore it were for the saluation of soules, that all such as would might marry. Hee ad­deth the reason; Because experience (saith hee) tea­cheth vs, that the Priests debarred frō marriage, liue not spiritually, but are polluted in vnlawfull copula­tion, though they might liue chastly with their owne wiues.

For this respect was it, that the great Papist Poly­dorus, could not containe himselfe, but pittifully ex­claime [Page] against the wicked prohibition of Priests ma­riage; affirming stoutly and resolutely, that the com­pelled chastitie of vnmarried Priestes, was so far from excelling chastitie in wedlocke, as no crime whatsoe­uer hath brought greater shame to Priesthood, more harme to Religion, or more griefe to all good men, then the vnchast life of Priests. For this respect was it, that Pope Pius the second of that name, (who be­fore his Popedome was named Aeneus Syluius, a very learned man, & famous Writer, after he had repro­ued many vices in the Romish Church, concluded very grauely; that though there had beene great rea­son to debarre Priestes from marriage, yet was there greater reason to restore marriage againe vnto them. For this respect was it, that many holy and learned Bishops were married men, in the auncient time, and florishing state of the Church; viz. S. Gregory, Saint Clement, S. Spiridian, S. Chereman, S. Philogonius, S. Eupsichus, and others.

First therefore, seeing Priestes marriage is appro­ued 1 both by the Old and New Testament. Second­ly,2 seeing all Priests were alwayes married, (or at the least might haue married) in the East Church. Third­ly,3 seeing Priestes marriage was holden for lawfull in the famous Councell of Nice, and that the holy Bi­shoppe Paphnutius, (a man full of miracles in his life time,An: Dom. 327.) did pronounce openly in the same Councell, that the coniugall acts of married Priestes was true chastitie;Marke this poynt well. whose sentence was approued of the whole Councell, and therevppon the matter was left as in­different, for euery Priest eyther to marry, or not to marry, at his owne choyce. Fourthly, seeing priestes 4 [Page] marriage was euer holden lawfull and Christian, for the space of three hundred eighty fiue yeeres, euen vntill the time of the vntimely birth of Siritius, 385. then the Bishop or Pope of Rome; and in the great coun­try of Germany, for the space of 1074. yeeres, euen vntill the dayes of wicked Pope Hildebrand, 1074. whom at that day, the whole Clergie of Germany, accused of flat heresie; for that his most damnable Decree or Constitution, against the honest and lawfull marri­age 5 of Priestes. Fifily, seeing the famous popish Ab­bot and Bishop, and Cardinall, Panormitanus, (for he was all the three,) and seeing withall, that the great learned Papist Polydore Virgill, did bitterly and pitti­fully exclaime against the vngodly, and vnchristian prohibition of Priestes marriage, crying out, that it was the destruction of many soules: and seeing also, that Pope Pius the second, cōfessed freely, that it was time to restore marriage to their Popish priests again, and to suffer thē to liue as they had done in old time, all which and much more, (for the lawfull and honest defence of the marriage of all Bishops, Priests, & Mi­nisters of the Church,) the indifferent Reader shall finde pithily and copiously prooued in my Suruey of Popery, [...]age 3. chap. 3. 4. I cannot, but perforce I must conclude vvith this ineuitable illation; Ergo, the prohibition of the marriage of Priests, is a rotten ragge of the New Religion.

CHAP. 4.
Of the Popish execrable Pardons.

THE famous Popish Writer Syluester, for his great learning surnamed by the Papists, (Absolutus Theologus,) knew right wel, that Popish Pardons are but a toy for Chyldren to play withall,Syluest. de In­dulgent. these are his wordes; The Popes Pardons (saith he) were neuer knowne to vs by the Scriptures, although some alledge S. Paule for that purpose, nei­ther were they knowne by the auncient Fathers, but onely by lare Writers. Saint Antoninus, theyr po­pish Saint,Page 1. tit. 10 Capit. 3. and famous Archbishoppe, had the selfe same opinion. And Petrus Lombardus, their famous Maister of Sentences, (who collected with great di­ligence into one Volume, all the woorthy Sentences of the auncient Fathers,) could neuer find the Popes Pardons, or any mention thereof, in any of all theyr writings. For as Syluester truly said; The olde Wri­ters were not acquainted with any such thing. Yea, their famous Martyr and Bishop, Maister Fisher, in his aunswere to Maister Luthers Articles, was infor­ced to admit the newnes of the Popes pardons:Contra. Artic. Lutheri. and withall forsooth to yeeld this reason for the same, viz. That Purgatory was not then so well knowne to the Church, as it is now adayes. Peruse and note wel the next Chapter, which is of Purgatorie so supposed paynes.

First therefore, seeing the great popish Syluester 1 confesseth plainly and boldly to the popes Holines, that his popish pardoning, is neither found in the ho­lie [Page] 2 Scripture, nor in auncient Fathers; Secondly, see­ing Antoninus Fumus, and many other learned Pa­pists grant freely, that Syluester saith the truth heere­in; 3 Thirdly, seeing their famous Bishop Fisher, vvas enforced to graunt the young age & noneage of po­pish-pardons, when hee could not aunswere Ma. Lu­thers 4 reasons; Fourthly, seeing their Maister of Sen­tences, could not find any mention of them, in all the the Fathers writings; I must perforce thus conclude, Ergo, the Popes pardon, is a rotten ragge of the new Religion,An: Dom: 1300. brought into the Church after 1300. yeres, by Pope Bonifacius the eyght.

CHAP. 5.
Of Popish Purgatory.

COncerning the originall of Popish-purgatorie, it shalbe enough to set down the words of Iohn Fisher, the late Bishop of Rochester, & the popes canonized Martyr: these are his expresse words; The Greekes to this day doe not beleeue that there is a Pur­gatory. Cont. assert. Luth. art. 18 Reade who will the Commentaries of the auncient Graecians, and he shall finde either very sil­dome mention of Purgatory, or none at all. For nei­ther did the Latine Church conceiue the veritie of this matter at one time, but by leysure. Neither vvas it without the great dispensation of the holy Ghost, that after so many yeeres, Catholicks both beleeued purgatory, & receiued the vse of pardons generallie. So long as there was no care of Purgatory, no man sought for pardons. For of it dependeth all the esti­mation of pardons. If thou take away purgatory, to what end shall wee neede pardons? for if there be no [Page] Purgatory, we shall neede no pardons. Considering therefore, how long Purgatory was vnknowne, then that it was beleeued of some by little and little, partly by reuelations, and partly by the Scriptures; and so at the last beleeued generally of the whole Church, we doe easily vnderstand the cause of pardons. Since therefore purgatory was so lately known & receiued of the whole Church, who can admire pardons, that there was no vse of thē in the primatiue Church. Par­dons therefore began, after the people stoode in some feare of purgatory. Thus writeth the popish Bishop Fisher. Whose words I hartily wish, that the indiffe­rent Reader may ponder seriously with me. For if he so doe, hee cannot chuse but abhor late popery, and know it to be the new Religion.

This Bishop was a learned man, a great papist, & said for popery what possibly he could, yet he grāteth many things, (of such force is the truth,) which quite ouerthrow popery, and turne it vpside downe. First 1 we see that the Greeke church neuer beleeued purga­tory to his dayes,An: Dom: 1517. and so it was vnknown to thē 1517 yeres. Secondly, that the church of Rome belieued it 2 not, for the space of 250. yeres, after which time it in­creased by little and little. Thirdly, that the church of 3 Rome, did not beleeue purgatory all at once, but by little and little. Fourthly, that the inuention of purga­tory,4 was the birth of Popish-pardons, as which could haue no place, till purgatory was found out by fained reuelations, and the people brought into some feare thereof. Fiftly, that the primatiue Church was neuer 5 acquainted with the Popes pardons, nor yet with his counterfeit and forged purgatory.

[Page] Of which, (as the popish Bishop telleth vs,) the silly people doe stand in feare.See the fourth Chapter Thus therefore I must cō ­clude; Ergo, Popish purgatory, is a rotten ragge of the New Religion.

CHAP. 6.
Of Popish Auriculer Confession.

SCotus, (who for his great & subtile learning, was of the Papists termed Doctor subtilis,) affirmeth resolutely, that popish Auricular-confession, is not grounded on the holy Scripture, but onely insti­tuted and commanded by the Church of Rome. The popish Glosse (of great credit with the Papists) telleth them roundly, that Auricular-confession can no way be defended, but by tradition of the Church.

Panormitanus, Rhenanus, Richardus, Durandus, Bo­nauentura, An: Dom. 1215. Hugo, and all the popish Canonists gene­rally, approue and follow the same Glosse. To this I adde, that Auricular-confession, was not an Article of fayth in the Romish Church, for the space of 1215. yeeres. All which I haue prooued at large, in my Suruey of Popery, Part, 3. cha. 12 and in my Motiues.

1 First therefore, seeing popish Confession cannot 2 be proued out of the Scriptures; Secondly, seeing it 3 is onely commaunded by the Pope; And thirdly, see­ing it was no matter of fayth with the Papists for the space of one thousand, two hundred, and fifteene yeeres, I must needes conclude, that it is a rotten ragge of the New Religion.

CHAP. 7.
Of Popish veniall sinnes.

THE newnes and young age of Popish-Religi­on, may be sufficiently knowne, by the coy­ning and inuenting of Veniall sinnes; if no­thingels could be said therein, the Thomists will haue some sinnes not against the Law, but besides the law: and those sinnes they call their Veniall sinnes. But Durundus, a famous popish Schoole-Doctor, & ma­ny other learned Papists, affirme euery sinne to be a­gainst Gods Law. And this opinion doth nowe pre­uaile in the popish Schoole [...], as I [...]sephus Angles in his Booke dedicated to the Popes Holinesse [...] vs His words are these;Io: Angle [...]i [...] 2. Sen. pa. 275 Et hae [...] in schol [...] [...] cōm [...] ­nior; and this opinion seemeth now adayes, to bee more common in the Schooles.

Where I wish the Reader to [...] by the way, this word (mod [...], now adayes,) because it doth most [...]e­ly and sufficiently, set before our eyes, the mutability of the late Romish Religion. For in that he saith (nio­d [...], now adaies) hee giueth vs to vnderstand, that their Doctrine is now otherwise, their it was of old time, and in former ages. Behold heere the new Re­ligion, and that popish doctrine is vncertaine.

Againe, Ma. Fisher, late Bishop of Rochester, gran­teth to Ma. Luther, (when he was ouercome with the force of his Reasons,) that euery sinne is mortall of it owne nature. Iaeobus Almaynus, Durandus, Io: Gor­sonus, Michaell Baius, and other famous papists, not able to aunswere the reasons against Veniall sinnes, [Page] confesse the truth with the Bishop, That euery sinne is mortall. Page 281. Yea the Iesuite. S. R. with the aduise of his best learned friends, in his Aunswere to The downe­fall of Popery, cōfesseth plainly, & blusheth not there­at, that the Church of Rome had not defined some sinnes to be Veniall,An: Dom: 1566. vntill the dayes of Pius the fift, and Gregory the thirteene, which was not fiftie yeeres agoe. These are the Iesuits owne wordes; True it is, that Bishop Fisher and Gerson, were in that Errour, but that was before it was condemned in the Church, as it was since, by Pius Quintus, and Gregorius 13. Loe the Iesuite cannot denie, that great learned Papistes, held euery sinne to be mortall; and therefore he had no other shift to defend Popery vvithall, saue this onely, which is a very silly one; That the Church of Rome had not yet defined the matter.

O sweet Iesus, what a world is this, that silly foo­lish papists should bee so bewitched, as to thinke Po­pery the Old Religion. We see it plainely confessed by our Aduersaries, that for the space of one thou­sand, fiue hundred, and threescore yeeres, all sinnes vvere deemed mortall. But, because some sinnes to be Veniall, made greatly for the life of popery, as without which it could hardly liue, & continue, pope Pius, and after him Gregorius, decreed it for an Arti­cle of popish fayth, That some sinnes are mortall, and some Veniall: for vvhich Venialls, God cannot iustlie condemne any one to hell, if wee will beleeue the Pope and his doctrine.

1 First therefore, seeing the Papists cannot agree a­mong themselues, what sinnes are against Gods law; 2 Secondly, seeing their opinions in their Schooles, are [Page] now adayes changed, and not as they were in olde time; Thirdly, seeing all sinnes were beleeued and 3 holden for mortall, for the space of one thousand, fiue hundred, & odde yeeres; Fourthly, seeing pope 4 Pius, and pope Gregorie, could change sinnes mortall into Veniall; Fiftly, seeing the Pope, si [...]ting in his 5 Chay [...]e, or [...]yding on his White Pal [...]ray (so he doe it iudieially,) can make that a poynt of popish fayth, which was of no fayth, for the space of one thousand and fiue hundred yeeres before that time; I cannot but needes I must conclude with this ineuitable illa­tion: Ergo, the Popish distinction, without all rime or reason, of mortall and veniall sinnes, is nothing in deede, but a rotten ragge of the New Religion.

CHAP. 8.
Of the Popes Fayth.

VVIsedom, with the whole troupe of Ver­tues, were needfull for him, that should dispute of the holy Fathers fayth or power, I therefore (post deosculationem pedum) hum­bly pray to be heard in defence of Truth, wherein I will desire no more of his Holinesse, but onely that he will graunt so much to be true, as I shall proue to be true by the testimony of the best Popish Writers.In the Ana­tomy, booke 3. adu [...]so 6. The popish Seminarie Priestes, write of this subiect in this manner. As the p [...]udent Greeke appealed frō Alexander furious, vnto Alexander sober; and Bishop Crostrate, from pope Adrian priuate, to pope Adrian publique; and as Summus Pontifex in Cathedra Pe­tri: so may the Seculars, notwithstanding any decree [Page] set downe by his Holines to the contrary, by wrong information giuen, appeale euen from the Pope as Clemens, vnto his Holinesse, as Peter. Thus [...] William Watson, in the name of all the rest.

By this Doctrine thus plainly deliuered, (which is a constant position in the Romish Church,) the Se­culars giue vs to vnderstand, that execrable, and ne­uer enough detested fallacie, where-with the Pope & his popelings, haue a long time sedueed, the greater part of the Christian World. viz. That the Pope may Erre as a priuate man, but not as a publique per­son. This is a great wonderment, obserue vvell the 1 sequell. First therefore, if wee meane to wring any truth out of the Popes nose, wee must haue recourse to his Holinesse, at such time as he is sober, not when he is furious, least he become starke mad, and forget 2 the knowledge of the Truth. Secondly, wee must haue the Popes aduise, when he is a publique person, 3 not when, or as he is a priuate man. Thirdly, we must goe vnto him, not as he is indeed, this or that pope, but as he is Saint Peter, that blessed Apostle of our Lord Iesus.

Thus much is necessarily gathered out of this po­pish doctrine. Which beeing well marked, Poperie will be the Newe Religion, and turne it selfe vpside downe. For first it is a constant Maxine in all popish doctrine, that the Pope, and none but the Pope, must iudge in all Controuersi [...]s of fayth & doctrine. This notwithstanding, we see by this popish doctrine, (so contrary is popery to it selfe,) that if the Pope judge of any matter, as he is furious, and not sober; as he is a priuate man, and not a publique person; as hee is [Page] Clemens, Sixtus, Adrianus, or some other like Pope, and not S. Peter himselfe; then he may Erre and so both he deceiued, and deceiue others.

O my s [...]rable Papists, how are ye led headlong in­to pernicious Fayth and Doctrine▪ and eyther doe not, or will not see the same? Your Pope (say you,) may Erre as a priuate m [...]n, but not as pope or pub­lique person. This distinction may fitly be termed a tricke of fast and loose. For if the Pope define a truth, they may say, he defined it as a publique person: but if he define an error, then say they, he defined it as a priuate man. Behold heere (gentle Reader,) vppon what rotten stuffe,In the hun­ting of the Foxe. the Papists would haue vs to ground our Fayth: when we proue (as I haue done elswhere,) that pope Anastasius, pope Honorius, pope Iohn, pope Celestine, and others, haue both holden and taught false Doctrine; they tell vs, they did that as priuate men, not as popes of Rome.

That their pope cannot erre in fayth iudiciallie, it is this day with papists an Article of their fayth. The famous papist Dominicus Scoto, shalbe the spokesman for the rest.Scoto in 4. sent. D. 22. Qu. 2. Art. 1. Albeit (saith hee) the Pope as Pope cannot Erre, that is to say, cannot set downe any Errour as an Article of our Fayth, because the holy Ghost will not that permit: neuerthelesse, as hee is a priuate person, so may he Erre euen in fayth, as he may doe other sinnes.

But how old is this Romish Doctrine? Of vvhat age is this strange Fayth? Of this s [...]biect I haue writ­ten at large, in my Golden Ballance of Tryall. This one­ly will I now say; that this popish Article, (The Pope cannot Erre in fayth. An: Dom. 1500.) was neuer heard of in Christes Church, for the space of 1500. yeeres. Many famous [Page] papists I might alledge, but one Alphonsus will suf­fice.Libr. 1. de haer. Capit. 4. We doubt not (saith he) whether one man may be a Pope & an hereticke both together. For I beleeue there is none so shamelesse a flatterer of the Pope, (euer except our Iesuites, and Iesuited Papists,) that will ascribe this vnto him; that hee can neither Erre, nor be deceiued in the exposition of the Scriptures.

1 First therefore, seeing the Pope may Erre in faith 2 and doctrine; Secondly, seeing many Popes haue so Erred De facto; And thirdly, seeing this strange faith was not hatched or heard of in the World, for the space of one thousand and fiue hundred yeeres, no not in Alphonsus his dayes, as wee haue heard alrea­die: I cannot but perforce I must conclude, that it is a rotten ragge of the New Religion.

CHAP. 9.
Of the condigne, so supposed merrite of workes.

TRue it is, I freely grant, that the holy Fathers doe often vse the word Merrit, and doe often 1 call the workes of the Faythfull, merritorious: yet this they doe not for any worthines of the works, but for Gods acceptation and promise sake, who hath promised, and will performe, not to suffer so much as one cuppe of cold water giuen in his Name,Math, 10. 42. Mark, 1, 12. to passe without reward. That is to say, the Fathers terme good workes merritorious, because God hath pro­mised to accept the workes of the Faythfull as vvor­thy, for the vvorthines of his Sonne: and for his me­rites, to reward them with heauen, as if they had me­rited the same. For which respect, either euer, or al­most [Page] euer, they ioyne Merrite and Grace together.Part. 3. chap. 9. Of this subiect I haue written at large in my Suruey of Popery. I will now onely say with their deere Ab­bot Bernard, Super cant: Serm. 18. It is sufficient to merrite, to know that our merrites are not sufficient.

True it is likewise, that not onely the Fathers ge­nerally,See the Suruey, vb [...] sup. 2 but the best popish Schoole-Doctours also, Durandus, Aquinas, Gregorius, Ariminensis, Domini­cus Scoto, Marsilius, Waldensis, Burgensis, and sundrie others, do vniformly and constantly affirme, that no mans workes, (how holy soeuer they be,) eyther are, or can be meritorious properly; but onely merritori­ous in an vnproper & large kind of speech, as is alrea­dy said. This is proued at large in my other bookes.

True it is thirdly, that the religious Fryer and po­pish 3 Bishop,In 2. Sect: Dist. 27. Concl. 2. dif­fic. 4. Iosephus Angles, telleth the Pope round­ly, that it is the constant and vniforme fayth of all the holy Doctors; that the best, and holiest mans works vpon earth, neither are, nor possibly can be merrito­rious, or worthy of eternall life, if Gods holy & free promise be set aside: Without the which, (saith Angles in the name of all the rest,) the best works of all, are al­together vnwoorthy of so great reward. His expresse words are these; (prorsus digna, wholy vnworthy.) Where I with the Reader to obserue seriously with me, this word (prorsus, which signifieth wholy;) for if out best workes be wholy vnworthy of the reward or glory, (as Iosep: Angles in the name of all the holy Fa­thers & Doctors, telleth the Pope both grauely and cōstantly,) then doubtles the best works of all, can no way be meritorious. The case is cleere; for, to be me­ritorious, (as euery childe knoweth,) is to be worthy: [Page] And consequently, seeing to be worthy, and to be meritorious, is all one, our workes which are no way worthy, but euery way (prorsus, vnworthy) can no way be meritorious. When any Papist in the world can truly disprooue this Illation, let me be his bond­slaue for his reward. Againe, for the simple Readers helpe and capacitie, this is the state of the Contro­uersie. The Papists hold, that mans works doe con­dignely, or woorth [...]ly (which is all one) merite eter­nall reward. I, (in the name of all Catholiques, and good Christians,) doe hold, and constantly defend the contrary. Now to merrite, is to be worthie, ( [...]s is both already prooued, and of it seife euident) but the best workes are no way woorthy, (as is alieadie proued, Ergo, the best workes doe no way merrit. If this argument be well marked, all papists are cōsoun­ded euerlastingly.

4 True it is fourthly, that the Iesuite S. R. Robert Parsons, (indeede I challenge the man,) in his sup­posed and pretended Aunswere to The downefall of Popery, hath set downe these Cōclusions against both the Pope and hims [...]lfe. The first Conclusion; There is merite of eternall life,Concl. 1. [...]age 218. 221. 223. and our supernaturall vvorkes done by Gods grace, are meritorious of eternall life and glory. The second Conclusion Good workes done in Gods grace, are condignly merritorious of eternall life. The thi [...]d Conclusion; This condigne merrite is not absolute, but supposeth the condition of Gods promise made to reward it. These are the Iesuits Conclusions, set down by the best aduise of his best learned friends, among whom, the Iesuiticall Cardinall Bellarmine must needes be one. Which Cōciusions for all that, [Page] doe euidently prooue, as much as I desire.

True it is fiftly, that the late popish Councell of 5 Trent, hath accused all such, as [...] or not beleeue the condigne merrit of mans works. And cōsequent­lie, it hath made that an Article of Popish faith, (ô wonderment of the World,) which was no poynt of fayth in the true Catholique Church, for the space of 1540. yeeres.An: Dom. 1540. viz. The condigne merrit of mans work, amonster lately borne at Rome.

Now, to take away all wrangling, true it is (I will it not deny,) that the Councell of Trent hath not the word (condigne,) but it hath another worde equiua­lent to the same, viz. True merrite. And therefore, to answere (as the Iesuite doth,) that the Councell hath onely the word (true,)The Iesuite consuteth himselfe. not the word (condigne,) is meere foolery. For to merrite truly and condignly, is all one. Otherwise, let our Iesuite tell vs, howe one can merrite that thing truly, which he doth not wor­thily and condignelyd serue?

Yea, to the Iesuites euerlasting shame, and to the vtter confusion of all his lesuited brethern, S. R. him selfe; doth most plainly against himselfe, testifie the same to all the world. These are his expresse words; That good workes are a condigne, Page 224. or w [...]orthy merrite of Heauen, Marke this poynt well. followeth of that they are a true merit thereof: because as I thinke, onely condigne merrite, is true mer­rite. Thus writeth our Iesuite. I alledge his vvordes truly, as I will auoswere before God. And conse­quently, seeing true merrite and condigne merrite is all one, euen by the Aduersary his free grant; it fol­loweth of necessity, that the Councell decreed the condigne merrite to be a matter of sayth.

[Page] 1 First therefore, seeing the Fathers and Schoole-Doctors, doe all generally deny the condigne merit 2 of mans workes; Secondly, seeing all the Fathers, & best learned Papists, doe all vniformely affirme, that the best works are altogether woorthy of heauen; 3 Thirdly, seeing the Iesuites owne conclusions, doe 4 prooue the same against himselfe; Fourthly, seeing this deformed monster, (condigne merrite of workes I meane,) is yet scarce three-scote yeeres of age; I can­not but perforce conclude, with this incuitable illati­on, Ergo, it is but a rotten ragge of the New Religion.

CHAP. 10.
Of Transubstantiation in Popish Masse.

THE popish Transubstantiation in their Masse, is to themselues so vnceritaine, that they can­not toll in the world, what to say or thinke thereof. Rupertus, a famous popish Abb [...]r, holdeth; that the Bread is vnited hypostatically to the Sonne of God, Caietmus Henricus, and Capreolus, are of an other opinion. Ioha [...]es Parisiensis, held also that the Bread was assumpted, but in a different manner from the opinion of Rupertus. Another opinion a firmeth the annihilation of the Bread. Durandus for all that telleth vs, that onely the forme of Bread is changed, and ohat the matter of Bread remaineth still in the Eucharist. But Bellarmine, the Pope, and all his le­suites, hold with the Councell of Trents definition; that the Bread is transubstantiated into the bodie of Christ Behold this sive [...] harmonic and good agree­ment, in this important poynt of popish fayth.

[Page] Of this subiect I haue written elswhere [...], I will here onely touch the birth & age thereof Tran­substantion, is not onely repugnant to all Phyloso­phy, but also so absurd in all Christian speculation, that it was vnknowne to the Church of God, and to all approoued Councells, Fathers, and Histories for the space of one thousand and two [...] yeeres. It was first hatched by Pope Innocentiue the [...] of that Name, in the late Councell of Lateran, which was holden 1215. yeeres after Christ.An: Dom: 1215. Yea, this coun­cell, and the determination thereof, was of so small reputation at that time, that Durandus they ovvne famous popish Doctor, who liued abode threescore yeres after it, boldy published the contrary doctrine. Which thing doth [...]ogall the Papists, that they can­not tell what to say to it. But seeing this monster of popish sayth, was hid and vnknowne for 1206. yeres together, I must needs conclude with this ineuitable illation; Ergo, it is but a rottērag of the new religion.

CHAP. 11.
Of Popish invocation of Saints.

OF this subiect I haue disputed at large in my Suruey. Part. 3. cap. 7. The Papists in their fond popish in­vocation, ascribe that to Saints, which is one­ly and soly proper to Christ himselfe. I prooue it, be­cause they make the Saints departed, (I will not say, Traytors buried in hell) not onely Mediators of in­tercession, (which is their vsuall refuge, and fond so imagined euasion,) but also of redemption and sal­uation. This one example may suffice for many.

[Page] Thomas [...], sometimes Bishop of Canterbury, (what a subiect let others Iudge,) is invocated of the Pope, and all his popish crew; not barely and abso­lutely as an holy man, (if perhaps he so were, which is more then I know,) but as the Sonne of the liuing GOD, and the onely Sauiour of the World. This Affection to the godly, may seeme wonderfull; but it is such a knowne truth, as no Papist whatsoeuer he be, [...] without blushing denie the same. These are the expresse words of their Hymne, which they both say and sing vppon that day which they keep holie for his praise and honour: Tuper Thomae [...], quē pro te [...] Christe scandere, In Hymno Tho. Cant. qua Tho­mas ascendit. By the blood of Thomas, which he for thee did spend, bring vs shether, O Christ, whether Thomas did ascend.

Loe, Thomas [...] died for vs, and shed his blood to bring vs to heauen, as the Pope telleth vs, and would enforce vs to believe. If this Poperly be not flat blasphemy, my wits are not at home. Let the in­different Reader iudge, and bee carefull of his soule. This blasphemy is confirmed, by the vsuall practise of the Papists, especially of the Iesuits. For their bro­ther Iesuite Polanthus, in his Treatise of Consesson, te­stifieth as a truth vnto the world,Polanch. de modo audiendi confess. that they euer adde in the end of their Absolutions, these expresse words, The Passion of our Lord lesus Christ, the merrits of the blessed Virgm Mary, and of all Saints, and all the good thou shalt doe, and the punishment thou shalt suffer, be to thee for the remission of thy sinnes, for increase of grace, and for the reward of eternall life. Loe, the merits of Saints, are ioynt purchasers of our saluation vvith [Page] Christes blood; and our owne workes, (God haue metcy vpon vs miserable sinners,) procure vs remis­sion of our sinnes, increase of Grace, and etternall glo­rie.

O intollerable Popery, who can indure to heare thy blasphemie! No Scripture, no Councell, no Fa­ther, no approued historie, was euer acquainted with this newlie inuented heresie, neuer knowne to the church of Christ, for the space of one thousand yeres and odde.An: Dom: 1407. I must therefore perforce conclude vvith this ineuitable illation, Ergo, popish invocation of Saints, is but a rotten ragge of the New Religion.

CHAP. 12.
Of the Communion vnder [...] kind.

CHrist onely, by the vniforme cōsent of all lear­ned Papists, hath lawfull power to institute a Sacrament. Yet notwithstanding, our Papists haue presumed to alter this holy Order. For Christ commaunded the holy Eucharist or Communion, to be celebrated in two distinct kindes,Math, 26. 27. Math, 14, 23. viz. in Bread and wine. He commaunded all to drinke, and they all dranke of it, saith the holy Euangelist. And the Apostle Paule vrging Christes institution to the Corinthians, tel­leth them plainly and religiously,Cor. 11. 27 That they must re­ceiue the holy Eucharist vnder both kindes.

This was the practise of the auncient Church, for the space of 1230. yeeres after Christ.An: Dom. 1230. About which time, they began in some odde Churches to leane off the Cuppe, and to minister the Sacrament in Bread onely.P. 3. q. 80. art. 12. in corp. But that was done (as Aquinas confesseth,) in [Page] some few places onely. Afterward, the Councell of Constance, An: Dom: 1414. (about the yeere of our Lord, 1414.) de­creed it as an Article of Popish fayth, that the Eucha­rist might be lawfully receiued vnder one kinde. I therefore must perforce conclude with this ineuitable illation; Ergo, to receiue the holy Eucharist vnder one kind onely, is but a rotten ragge of the New Re­ligion.

CHAP. 13.
Of priuate Masse.

THe priuate communicating in the Popish Masse, where the Priest deuoureth vp all a­lone, is wicked, prophane, & excerable, be­cause it is repugnant to Christes institution,Math, 26. Marke, 14. who cō ­maunded all to drinke thereof; and to the Euange­list, who affirmeth all to haue drunke thereof; as also to the Apostle, who chargeth the vnpriested Corin­thians and laicall people,1, Cor: 11. ver: 26, 27. to make a remembrance of the Lords death vntill his second comming, so often as they receiue the holy Eucharist: and this to do, as well by drinking the Cuppe, as by eating the Bread. This was the vse and practise of the Church euerie where,An: Dom: 1000. for more then a thousand yeres together. But afterward, when the peoples deuotion began to be remisse, the priestes then deuoured vp all alone.

I therefore cannot but conclude, with this ineui­table illation; Ergo, late popish priuate Masse, is but a rotten ragge of the New Religion.

CHAP. 14.
Of Pope Martins dispensation, for the Brother to marry his naturall Sister.

POpe Martin, saith Antiminus, the popish Arch­bishop & canonized saint,Anto: pa. 3. tit: 1. cap: 11. prepe sin. tooke vpon him to dispense with one, that he might mary his owne naturall sister. Siluester Prierus, a famous religious Fryer, sometime Maister of the Popes sacred pallace,Syluest: in ver­bo Pap [...]. hath these wordes; Howbeit, pope Martin the fift, di­spensed with him, who had contracted and consumated matrimony with his owne naturall sister: hauing first cō ­sulted with his skilfull Diuines, so to auoyde scandale, which otherwise was likely to ensue therevpon.

Bartholmaeus Fumus, Fumut in verbo dispens. a religious Dominican fryer hath these words; Neuerthelesse, when the deede was done, Martin the fift dispensed with one, who had con­summated marriage with his own [...] naturall Sister.

Angelus de Clau [...]sio, a religious Franciscan fryer, & Vicar generall of the Cismontim MinorAngel: in ver­bo pap [...]. hath these words; Wherevppon, my L. Archbishop of Florence af­firmeth, that hee heard men of good credit say, that Pope Martin the fift, after hee had consulted with many lear­ned Diuines and Canonists, dispensed with one who had married his owne naturall sisters.

Card: [...] (faith Barthol Fumus,) affirmeth roundly, Fumus verbi supra. that the Pope can dispence in all the degrees of consanguinitie and affinity, saue onely with the Father and his daughter, and with the mother and her sonne.

Martinus Nauarrus, In Euchirid Pag. 115. a famous popish writer, desen­deth the opinion of Caietan greatly. Yea, Caietane [Page] himselfe, [...] capit. 18. in his Commentary vpon Leuiticus, which he dedicated to Pope Clement, with the Popes good liking and gratefull acceptance, singeth the selfe lame song. This doctrine was neuer heard of, for the space of 1418.An: Do: 1418. yeeres. At which time, the Pope brought it from hell. Ergo, such popish dispensation, is nothing els, but a rotten ragge of the New Religion.

CHAP. 15.
Of worshipping of Images.

THe worshipping of Images, is this day high [...]e esteemed in the Romish church, insomuch that the Priestes themselues, on Good-Friday, are inioyned to salute the Crosse three seuerall times, and that both kneeling, and with their shooes put off.

Yea, adoration, and worshipping of Images and Reliques, is this day growne to such excessiue super­stition, as it is almost incredible to be told. Yet Gre­gory the great,An: Dom: 590. in his time, sharply reproued the wor­ship done to Images, albeit he disliked Serenus, the good Bishop of Mas [...]l [...]ae, for breaking the same in the Church.Bieto in can: missae, lect. 40 Yea, Gabriell Bieto, a religious popish Frier, and a very learned Schoole-Doctor, who liued long after Gregory and Serenus, euen one thousand, foure hundred,An: Dom. 1484. eighty and foure yeeres after Christ, doth sharply inveigh and reproue the worship done to I­mages. Ergo, the worshipping of Images, is but a rot­ten ragge of the New Religion.

CHAP. 16.
Of Church-seruice in the vulgar tongue.

SAint Iustine, S. Ambrose, S. Augustine, S. Chry­sostome, S. Cyprian, S. Hierom, S. Gregory, Sozo­menus, Pa. 3. cha. 10. Lyra, and many others, (as I haue proo­ued in my Suruey at large,) doe aftirme constantly & vniformly, that the people in their dayes, were not as owles, parrets, crowes, pyes, and other birds, which were taught to sound they knewe not what, but as godly Christians, who both knew what the Minister said, and made answer to the same. Whosoeuer rea­deth my Suruey of popery, cannot stand in doubt here­of.lib 4. cap. 36. Sozomenus sheweth plainely in his Ecclesiasticall H [...]story, that in his time, (which was 400. yeres after Christ,)An: Dom: 400. the people and the Ministers of the Church, sang psalmes together in the church. I therefore can­not but conclude, that to celebrate Diuine seruice in an vnknowne tongue, is a rotten ragge of the New Religion.

CHAP. 17.
Of the antiquity of popish Masse, and the parts thereof.

THe Canon of the Masse, (which the late Pa­pists haue in great esteeme & rare admiration) is both vncertaine, variable, & of young yeres. S. Gregory telleth vs,Greg. Epi. lib. 7. capit. 68. that one Scolasticus composed it. Platina a famous Papist, and Abbreuiator Apostoli­call, sheweth plainly and cōpendiously, both at what time, and by whom, euery peece of popish Masse be­gan.Platinainv. Sixt [...]. Peter (saith Platina) vsed only the Lords prayer, [Page] when he celebrated the holy Mistery. Iames the By­shop of Ierusalem, increased the holy Mistery. Basili­us likewise added to them, and so did others. For Ce­lestine the Byshop of Rome, added the Introite; Gre­gory, the Kyrie Eleyson; Telesphorus, glortain excelsis Deo; Gelasius the Collectes; Hieronimus, the Epistle and Gospell. Hallelu-ia was borrowed of the Church of Ierusalem; the Creed was receiued of the Nicene Counsell. Pelagius inuented the commemoration of the dead; Leo the the thirde, Incense: Inuocentius the firste, the Pax, and Pope Sergius the Agnus dei. This beeing so, I cannot but conclude, that euerie patch and p [...]ece of the Romish Masse, is but a rotten ragge of the New Religion.

CHAP. 18.
Of the profound Misteries of Popish Masse.

POpe Sergius is the Author of Christs threefold body,Peconecr. dist 2 Cap tr. forme. the body of our Lorde (saith Sergius) is threefolde, the part that is put into the Chalice, signifieth Christs body risen againe; the part eaten, Christ yet walking on earth, the part remaining to the end of the Masse, Christs body in the graue: And that the Reader may the better know, the mutability of Popish Masse, I giue him to vnderstand, that this practise of reseruing one part to the end of the masse, is at this day wholy changed, for the Priest eateth vp aleuen in the church of Rome. O wonderful Nouel­ties, in the disholy popish Masse, which for al that, are as old, as Pope Sergius his nose: Ergo popish foolish Misteries, are but rotten rags of the New Religion.

CHAP. 19.
Of kissing the Popes feete.

IVstinianus the Emperor, after hee had sent for the Pope Constantinus to come to him at Nicomedia, Ar. Po. Burdeg [...] An: Dom: 708. receyued him very honorably, and sent him back. But first of a certaine fondly conceiued humility, hee fell downe and kissed the Popes feet. This Emperour reigned about 700. yeares after Christ; & heere first began the kissing of the Popes feet, which kissing as it was then done by the Emperor vpon a fond zeale, so is it this day continued with intollerable super­stition, Ergo it is but a rotten rag of the new religion.

CHAP. 20.
Of praying vpon Beads.

AFter that the people of God had liued aboue a thousand yeares,An: Dom: 1089. Polid, li, 5, ca, 9 vsing altogether godly books of prayer, one Peter, an Eremit a French-man borne, perceiuing the Nature of men to bee so desi­rous of Nouelties, was the first that inuented pray­ing vpon Beads. From hence sprang their Rosaries, their Corones, their Lady Psalters, and a thousand su­perstitious kinds of Prayers, whereof the rehearsal of the Originall, is a sufficient confutation. Ergo, to pray on Beads, is but a rotten ragge of the New Religion.

CHAP. 21.
Of changing the Popes Name.

POpe Sergius the second, being some-what asha­med of his auncient name, because it sounded not pleasantly in mens eares, (for he was called Os Porei, Swines mouth, or Hogs-snoute, If ye will), he changed his old name, and termed himselfe Sergius. He liued aboue 840.An: Dom: 843. Plat [...]n serg. 2. Ca [...]. l [...]. 336 yeeres after Christ, from which time, it hath beene the manner of Popes or Byshops or Rome to change their names, so soone as they as­pired to the Popedome. What a pride is this? For the Popish Byshops of Rome to change their names, which they had giuen in their Baptisme. No maruell, if they be ashamed of Christs religion? Well, I must per [...]orce conclude; Ergo the changing of the Popes name, is but arotten ragge of the New Religion.

CHAP. 22
Of the Paschall Torch.

THe Papistes vse vpon East [...]r-Eue, [...] in Chron. to hallow a Torch or Taper of Wax, [...] lib, 6, cap. 7 (which they call Cae­rea, Pasch. lis,) into which they instill and sa­sten Crosle-wise fiue of their hallowed greines. To this Taper they ascipe great holines, and reserue it til the Ascensio [...] or Pentecost:An: Dom. 417. Howbeit, it was first inuented by Pope Sozimus 400. yeares after Christ. This Sozimus [...]alsified the Decrees of the Nicene Counsell, so to establish the v [...]utped primacy of the Church o. Rome: And so I must conclude; Ergo, it is a rotten ragge of the New Religion.

CHAP. 23
Of the Popish Pax, and the misteries thereof.

INnocentius the first inuented the Pax; the Miste­ries whereof (as Durandus their famous Schoole-Doctor telleth vs) are so wo derfull,An: Dom. 404. Durand lib, 4 cap, 55 that they had neede to put many of their Priests to the Schoole all their life, before they will perfectly vnderst and their obscure and vnsauoury significations. The Paxe may not be giuen in Masse for the dead, because the faith­full soules (as Durand telleth vs) are not nowe in the troubles of the world, but rest henceforth in the Lord, so that the kisse of peace or Pax, is not needful for them, which is the signe of peace and concorde. This is the Misterie of the Popish Pax, An: Do: 404. inuented 400 yers & more after Christ, but here, I must tel them another M [...]sterie; (Viz) that if the with-holding of the Pax do signifie their rest in the Lord, then doubt­lesse is the Masse it selfe Idolacriticall, which is offe­red for their Pargation.

Againe, if the soules be in Purgatory, & so stand in neede of the Masse; then is their Ceremony false and fantasticall, which signifieth them to bee in rest. To this I most needs adde, as a merriment, that our Popish Monkes doe neuer receiue the Pax, because forsooth they are dead to the World, but how they are dead to the world, let the world iudge. They haue goodly houses, pleasant Gardens, fine Celles; they are seated in the most wholesome ayre, planted vpon the most fertile soyle, ennir oned with most defired [Page] prospects, their dyet is finely prouided, their table e­uer well furnished; they want neither wine, nor any dainty. This one sure thing may be the proof, sir Tho. Bedle the Monk,Bedle the Monke. was imprisoned in York many years, at what time my selfe for Popery was a prisoner with him in the Kidcoat on Owse-bridge. He is dead, I wil repeat no vnttuth of the man, this only wil I say, for instruction sake. He vsed vsualy to send euery day for a quart or a pint of wine, which was very chargeable to him, being but a prisoner, his frends somtime wish­ed him to abstaine, adding sundry reasons for the same, but he answered; that in their Abby he had bin so long vsed to drinke Wine at his pleasure, that hee could not now liue without it. O mortified Monks? O poore Fryers? Nay, O Hypocrirall deceiuers of the world? For that more fitly is your name. Now I must conclude, Ergo the inuention of the popish Pax is but a rotten ragge of the New Religion.

CHAP. 24.
Of the Popes Buls.

POpe Adrian the first of that Name,Polid. li, 6 ca, 7 caused hys pardons, Priueledges, and Grants, to be sealed with Lead, which they called the Popes Bulles. These Buls were vnknowne to the Church, for the space of 772.An: Dom: 772 yeares after Christ. Ergo, the Popes Bulles are a rotten ragge of the New Religion.

CHAP. 25
Of the Popish Agnus Dei.

THe Church of God was aboue 1200. years, with­out the vse or knowledge of this Agnus Dei, [Page] Who was the first Author thereof, I do not reade,An: Dom: 1247. In libel, inst. sodal. lesu. but cerraine it is, that it beganne of late yeares; for the Popes of late time haue vsed euery seuenth year, and the first yeare that euery one is made Pope, to consecrare solemnly with prayers, Chrismes, and manifold Ceremonies, certain round peeces of wax, hauing the Print of a Lambe, and for that cause so termed; With this kind of paltery stuffe, the world is so bewitched, that infinit numbers do ascribe a great part of their saluation thereunto.

Hee that hath an Agnus des about him, must be­leeue (as he is taught by our Iesuites)libel, sod. lesu that he shall be deliuered by Sea and by Land, from all Tempestes, Thunder, Earth-quakes; from Hayle, Thunderbolts, suddaine death, and from all il euill. If any man will not beleeue mee, let him reade a little Booke prin­ted at Colonia, containing therein, the order sodali­tatis B. Maria Virginis, which is euery where to bee fold. In which Booke hee shal find much more then I haue said. Ergo the Popish Agnus dei, is nothing else bur a rotten ragge of the New Religion.

CHAP. 26.
Of Candlemas-day

THe olde Pagan Romaines in the Calends of February, vsed to honour Februa, the Mother of Mars, whome they supposed to bee the God of battaile, the honour they did exhibite vnto him [Page] was this, they went vp and downe the streetes with Candels and Torches burning in their hands, in re­gard heereof, that the Christian Romans should not be inferiour to the Pagan Romans, [...] 7. cap. 6 in Heathenish su­perstition; Pope Sergius decreed, that vpo the day of the purification of the blessed Virgin,An: Dom: 843. Par. 3. cap. 5 being the se­cond of February, they should go in procession with burning Candels in their hāds, therby signifying the blessed virgin to be pure and free from sin. Of which point I haue at large disputed in my Suruey. Now I must conclude, Ergo, to go vp and cowne with bur­ning Candles like Pagans, is but a rotten ragge of the New Religion.

CHAP. 27
Of the dolefull Oath which Popish Byshops make to the Pope.

IN the ancient church for the space of 1227. years, all Byshops had free accesse to Counsels, and free liberty when hee came thither to speake the truth out of the holy Scriptures:An: Dom. 1229. but Pope Gregorie the 9. tooke another course with them, that none shoulde haue voyces in Counsels, but such as s [...]vare obedi­ence to the Pope,Decret, lib. 2. [...] 24, cap. 4 and promised with an Oath to de­fend his common Law. The expresse wordes of the oath, the Reader may finde in the downfall of Pope­ry. I must heere of force Conclude; Ergo, this exe­crable Popish Oath, is but a rotten ragge of the New Religion.

CHAP. 28.
Of the Popish fast of forty dayes, commonly called Lent.

OF the Popish manner of fasting,Sur [...]ey. part 1. booke 1. Chap 16. I haue written else-where at large. Lent-fast (as Papists vse of late yeares) is ridiculous and hurtfull both to souls and bodies. Ridiculous; first because they pro­hibite 1 to eat Egges,Primo principaliter. Cheese, and Butter, and yet doe they permit all manner of strong Wines, all [...]iads of most delicate Fishes, and other dainties whatsoeuer, flesh onely excepted. Albeit, sundry men doe like as well of Fish as of flesh, if not better. Againe, because 2 Wines & lundry kinds of Fish, bring forth all those inordinate effects; for the breaking whereof (fasting is appointed no lesse then flesh) or rather more.

Thirdly, because in all their sasts, the richer forte 3 fill their bellies at noone with daincy dishes, which is as much as any vdle man, will aske for his dyet any day. vnlesse it befor fashion sake. Fourthly, because 4 at night they wil haue wines, Fruits, Figs, Almonds, Dates, Ra [...]ous, M [...]rmela [...]e, Conserues of Cheries, [...] Fiftly, because they vs [...]to 5 stuff; their pa [...]uchos so [...] at noone, as they may wel end [...] the naxt day. Sixtly, because great iniury 6 is done to the poorer sort, by this kind of Popish fa­sti [...]. For, where at the rich in [...]ort are either neere the sua; or else haue store of Fishes within themselus, or at least haue money enough to prouide the same and other daineties withall, others haue all, others want all. This not with standing, the Popish Law, a­bandoneth the poore as well as the rich, from Egges [Page] Cheese, Butter, milke, the onely foode they haue to liue vpon. Seauenthly, because all the day long, they commonly will drink wine, eate bread funnels, man­chets, & fruites, and fed thereon at night, as if it were an ordinary setled dinner. And if they deferre theyr dinner till night, as sundry do for better liking Iundry times, and as Englishmen haue done of latter dayes, generally on Christmas-Eeue, then doe they practise the former priuiledge, in eating & drinking l [...]octally at noone. Where I wish the Reader to obserue this with me; that the popish Lent-fast cannot be broken with drinking, though one be drunken twenty times a day, no learned papist can this deny. For, albeit hee sinne by their law so often as he is drunken, yet doth he not thereby breake their holy fast. O wondo [...] of all wonders in the Christian world!

(Hurtfull to the soule.) [...] because by meanes heereof, many haue belieued false doctrine to be the word of God; and not onely so, but they haue also-ludged & rondemned themselues, for transgressing mens tra­ditions,Rom, 10, 3. as the very lawes of God. Wherein, while they sought to establish their own tighteousnes, they fell from the righteousnes of God.Math, 15, 9. For to put religion in mans traditions; is flarly to abandon the worship of the liuing God. Yea, by reason of these fasts, their soules were after in damnable stare. I prooue it, be­cause they perswade thēselues, that they were aswell bound to keepe the Popes lawes therein, as the flat commaundements of God; and consequently, so of­ten as they brake them, (which was norare thing,) so often did they commit damnable sinne, because their acts were not of fayth.Rom. 14, 23,

[Page] (Hurtf [...]ll to the body,) First,Tertio princi­paliter. because many haue shortned their dayes, by forbearing necessary foode; 1 which they did, through fond perswasion of popish holiness [...]. Secondly, because the poore soules are so 2 wringed with these superstitious f [...]sts, that by reason of their excessiue hunger, they reioyce aboue mea­sure when the fast is at an end. Yea, they keepe a bet­ter reckoning how Lent passeth, and how they may fall to flesh againe, then euer they did of and for their sinnes. Thirdly, because Lent-fast is not proportiona­ble 3 to mans body, or to the season of the yeere. For as there be foure distinct times of the yeere, the Spring­time, Summer, Autumne, and Winter; so be there foure different diets, aptly corespondent to the same. Whosoeuer wi [...]l eate temperately and in measure, must eate according to the force & equabilitie of his digestion; and cons [...]quently, he ought to moderate and rule his diet, after the qualification and season of the yeere.The Art of Phisick condemneth popish fasts in Lent. Natiue heate is the proper workman of di­gestion, as granteth euery, skilfull Phisition; and cō ­sequently, because our bodies are most hote in vvin­ter, (as saith Hippocrates,) at that time they stand in need of most meate. And because our bodies be then cold and moist, hote and dry meates be conuenient. In Summer, because natiue heate is dispersed by ex­halations, concoction is weakened, and so lesse meate required. And because our bodies then be hote and dry, cold and moist meats are proportionall. In Au­tumne, because the extrinsecall heate is more remisse then in Summer, and the naturall heat thereby more vnited, meate ought more largely to bee vsed. The Spring-time keepeth a meane between Winter and [Page] Summer, and taketh part of them both: and therfore out diet then, must neither be altogether of hote and dry mea [...]es; as in Winter [...] either yet altogether of cold & moist meats, as in Summer. And consequent­ly popish institution of Lent, was not onely superstiti­ous and vngodly, but also altogether preuidieiall to the health of the body. I proue it, because as Hypocra­tes w [...]iteth, all suddaine murations are dangerous, & [...] so after aboundant eating of flesh all the Winter sea­son, suddainly to abstaine wholy from the same, can­not but be euill.

This is confirmed vnto vs sundry wayes: first, 1 because there is like proportion in cating fish sudden­ly after flesh, as there is in eating flesh suddainly after fish. Which alteration how dangerous it is, the vsu­all infirmities in Easter-weeke doe witnes. Secondly, 2 because the nourishment of fish is cold and moist, and 3 so very disproportionable to the Spring time. Third­ly, because concoction is very strong, as well for the ambrient restraint, termed Antiperistasis, as by reason of long sleepe. And therefore since much meate is ne­cessarie at that time, our popish Lent-fast prescribing little meate, must needes be preiudiciall.

Although there were in the auncient Church, a free kinde of yeerely fast, whereof the Papists pretend an Apish imitation; yet is their vsuall Popish Lent-fast, not onely superstitious, but altogether different from the same. Superstitious, because they intend thereby to satisfie for their sinnes, and to merrite hea­uen. 1 Different many wayes; First, because the annci­ent Church, neuer intended any meirite by het fast. 2 Secondly, because the saide fast, commonly called [Page] Lent, was not vniformely practised in the [...] Church, but lest indifferent to the discretion of thery one.

The old Romans fasted three weekes before Easter; intermitting their fast weekely vpon their Saturdayes and Sondai [...]e. The Slauonians, Alexandrians,Hist: trig. lib. 9. cap. [...]. 38. and Greecians, fasted [...] weekes. Others continued their fast senueil weekes, but they fasted onely fine dayes in euery weeke.

Thirdly, because the fast of the aunclent Church 3 was free, voluntary, and not commaunded by anie Law. Fourthly, because as in the auncient Church,4 the time was variable, so was also the manner of their diet. For, some ate nothing that liueth; some, of li­uing things, ate nothing but onely fish; some are both fish and also byrds; some ate onely herbs and egges;Trip. hist. lib. 9. cap. 38. Soz [...]m: lib. 7. capit: 19. Euseb: lib. 5. cap. 24. some onely becade; othersome nothing at all; other-some, at night are all kind of meates. All which, Cas­siodorus both summarily & pithily compriseth in these golden words; Because there is no Lawe made for fa­sting, I thinke (saith hee,) the Apostles left this matter to our owne consideration, that euery one should doe with­out feare or necessitie, what seemed most conuenient for himselfe.

Fiftly, because S. Spiredion, (a man so holy that he 5 was renowned with miracles in his life time,) refu­sed not to care flesh in the time of Lent; no not in his owne house. Yea, he did not onely eate flesh himselfe, but also earnestly introated a Stranger that lodged with him,Soz [...]m: [...]. cap: [...]. 11. to eate as he did. And whē the Stranger re­fused to eate flesh with him, alledging for his refusall, that he was a Christian, and so prohibited to eate flesh [Page] at that time,N [...]cep. li. 8 capit. 42 Histo: trip. lib. 1. capit. 1 [...]. S. Spiridion replyed & said; that he ought the rather to eate, because he was a christian. For (saith S. Spiridion,) All things are pure to the pure. This exam­ple is able our selfe, to satisfie any indifferent Reader. 1 For first, S. Spiridion (that holy man of God,) did eate 2 flesh contrary to popish doctrine Secondly, hee vrged 3 the stranger to eate with him. Thirdly, he constantly a­nouched his doing, to bee the part of altrue Christian. 4 Fourthly, he taught plainly, that to make conscience in 5 choyse of meates, was thy badge of an Infidell. Fif [...]lie, the fact of S. Spiridion, proueth euidently, that to make choyce of meates for religion sake, was deemed super­stitious and vngodly, not onely in the Apostles time, but also many hūdred yetes after their departure hence. To which I adde, that this freedom of eating all Kind of meats in Lent, was vsuall in the Church for the space of 400.An: Dom. 427. yeeres after Christ. And so I must conclude vvith this incuitable illation; Ergo, late popish Lent-fast, is but a rotten ragge of the New Religion.

CHAP. 29
of the annulling of Popish wedlocke.

VVHatsoeuer the Bishop of Rome holdeth & defineth, that must euery Papist beleeue, hold, and maintaine,Math, 19. 17 as an Article of his fayth. Matrimonie pronounced by God to be indislo­luble,An: Dom. 1540. the Church for the space of 1500. yeres durst ne­uer dissolue: but the late Pope of Rome, (Pius, Paulus, and Iulius,) haue taken in hand roundly to dissolue the same. This truth is proued at large, in the Downefall of [Page] Popery. But the Papists tell vs, that the facts & Decrees or their Popes, must be defended, how false and absurd soeuer they seeme,▪ Cauarravias a famous and learned popish Bishop, hath these wordes, Nec me latet, &c. I know (saith he) that [...] holdeth the cōtrary opinion, but neuerthelesse, we must defend the first opinion, least those things which euery where are practised, be vtterlie ouerthrowne. Thus saith the great Canonist, and lear­ned popish Bishop Cauarruvias, whose words are setre down at large in my M [...]tyues. This is the same doctrine in effect, which the popish cano [...]ted Saint Antonius, and their famous S [...]mmrst, Syl [...]iter Prierus telleth vs, viz.Anton: part 1. tib. 10. cap. 3. Sylu [...]deindulg. That whatsoeuer the Pope doth, whether we can proue the same by the holy Scripture, or no, yet wee must belseeue it to be so. Loe, the Popes dooings must perforce be [...] otherwise, Popery cannot stand I [...] therefore but conclude, Ergo, Popery is the new Religion.

CHAP. 30.
Of the Popes pretended [...] ouer and aboue a generall Councell.

THe late Popes, or Bishops of Rome, (which is all one,) with their Ies [...]es and Iesuited Papistes, doe obstinately and peremptorily affirme, as an vndoubted truth, that the Pope is aboue a Generall Councell; and they seeme to prooue it, because the Pope sitting in his Chayre at home, (as one that cannot Erre,) confirmeth or condemneth the Councell at his good pleasure. And therefore doe the Rhemists, (that lesuited broode) tell vs plainly, (if we will beleeue thē,) [Page] that there is no necessity of a Generall or Prouinciall Counbell, saue onely for the better contentation of the people. But this is a lote vpshirt faith and doctrine, ne­uer knowne to the church of God,An: Dom: 1415. for the space of 1415. yeeres after Christ, that is to say, vntill the Generall Councell of Constance. Which Councell defined by a firme and resolute Decree, as a matter of fayth; than a Generall Councell was aboue the Pope: and therfore did the said Councell depose three Popes, (Iohn 23. Gregory 12. and Benedict 13.) and cho [...] Ma [...]tin 5. and made him Pope. And so likewise the Generall Coun­cell of Basill, An: Dom. 1431. about fifteene yeeres after that, cited Pope Eugenius to appeare, and for his contu [...]acie d [...]posed him, and chose Amadaeus. (who was named Faelix 5) in his roome. Yea, Cardinall Camer acensis, Abbas panor­ [...]nitanus, [...] C [...]sanus, [...] Papa, Cardinalis Florentinus, Iohannes Cersanus, [...]s [...]obus Almaynus, Abu­lensis, and other learned Papists generally, (the Iesuites and their Iesuited crew excepted) doe all constantly de­fend as an vndoubted truth that a Generall Councell is aboue the Pope. I therefore cannot but conclude with this incuitable illation, Ergo popish, sayth & doctrine, by which we must beleeue the Pope to be aboue a Generall Councell, is but a rotten r [...]gge of the New Religion. (⸪)

Laus Deo vni et trino. Amen.

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