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 â—â—â—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 coÌ„firmed 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 plenariaÌ„ 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 apostoâ—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
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 virtuteÌ„ 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 hiâ— 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 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 Maâ— 19.19 Gal. 5.14 Rom. 12.20 â—â—â—oh 3.16 Luke 3.11 Leu. 19.15 Exod. 23.2 Deut. 16. ver 19.20 Esa. 5.23 In my suruay of Poperie Tres sedes patriarchales Romana Alexandrina Antiochâ—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 conâ—cilijâ— Cap 19. Tom. 1. In the downfall of Poperie Victor de potest Eccles. relect 1. sect 6. Praâ— 39. Roffensis art 37. aduers. Luther pa. 11. Marke wel for Christs sake Antonin part 3. tit 22. cap. 5 §. 1. â—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 fuldenâ—is apud Maâ—t Polon Fumus de Papa Par. 11. Sâ—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 motiâ—â—s preamble Angelus de indulgentia Ios. Angl. in 4. Par. 2. Pag. 15. See more in my bookâ— 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 suruâ—y of Poperie Rhenan in annotat ad lib. Tert. de paeâ—â—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. â—ist 56. can Osius Dist. 56. can caenomanem seâ— In the Suruey of Poperie Platina in vita Bonifacij octaui For
neither of the substaÌ„ce 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 illaÌ„ 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 forsitaÌ„ 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 â—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 sâ—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 caÌ„ 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
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 〈◊〉 coÌ„demned euen by the best popish writers Grâ—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 aspicienâ— 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 â—teraâ— nesciunt saltem in parâ—etibus videndo legant quae legere in codicibus non valent Tua ergo fraternitas illas seruare ab earum adoratu poâ—ulum prohibere debuit quatenus literarum nescij habeâ—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 religiâ— imagines sustinet in ecclesia oratorijs non permittit eo fine vt ipsae adorentur sequitur neque adore imagiâ—Ì„ Christi quia â—igum nec quia imagâ— 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
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 â—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 thâ— 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 pâ—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 behalâ— 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 haâ—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 Omnigitherumâ— 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 Churchâ— 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 theÌ„ 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 theÌ„ 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 Iesuitâ— 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 Râ—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 Bâ—â—kets day some-time the Arch-byshoppe of Canterbury I finde these expresse words Deus pro cuius ecclesia gloriosus pontifex Thomas gladijs impieruÌ„ occubuit prasta quasumus vt omnes qui â—ius implâ—rant â—â—xiliâ—â— petitionis suâ—â—alutarem consequantur effectum Englished thus O God for whose Church the glorious Byshop Thomas was put to death by the