A Discourse. Wherein is plainly proved by the order of time and place, that Peter was never at Rome.  
Furthermore, that neither Peter nor the Pope is the head of Christ's Church.  
Also an interpretation upon the second Epistle of S. Paul to the Thessalonians, the second Chapter.  
¶ Seen and allowed according to the order appointed.  
¶ Imprinted at London, by Tho. East and H Myddleton: for William Norton. Anno salutis. 1572.   

¶ To the right honourable Sir Henry Sidney, Knight of the honourable order of the Garter, Lord Precedent of the Marches of Wales, and Lord deputy of Ireland. R.T. Wishes. etc.  
HE dishonesteth himself, and so much as lieth in him diffameth his master, who hath been prentice seven years, and at the end of those seven years, neither understandeth his art, neither can show any reason thereof, neither is able to profit himself or others.  
Are not we all bond, yea do we not all promise in our baptism, and are commanded of God, to show out the glories and virtues of him, that hath brought us out of darkness into light? But it is to be feared that a number of us that profess Christ, (though we have been apprentice to him seven years, perhaps seven, seven, and seven, neither have so much knowledge as to instruct ourselves, neither to defend our master Christ against the Turk, jew, heretic, and antichrist. Will the Turk admit any man to his religion, that neither can, nor will defend Mahomet? Will the jew receive any that is not furnished with the Scriptures falsely interpreted against Christ? Will Heretics accept any man that is ignorant in their erroneous opinions? Will Antichrist allow any man which will not maintain his Idolatry and superstition? We profess Christ in words, and outward shows, notwithstanding we are not able too defend him in the midst of his enemies. Lack of knowledge causeth many to hold their peace. Ignorance is the root of error: the contempt of the study of God's word, is the high way to perdition. Who can please him whose will he knoweth not? Who can proceed in his Prince's affairs, that knoweth not his commission? How can he execute his commission, if he neither read it, nor understand it? Is he a Grammarian that cannot speak congrue Latin? A Logician that cannot reason probably? A natural Philosopher that knoweth not the generation and causes of Rain, Wind, snow, and such Meteorological things? Is there any Surgeon that hath not read johannes de Vigo or Alexander benedictus? Or Physician that is ignorant in Hypocrates, or Galen, or Celsus? and shall ignorance who is condemned of all artificers commend a Christian? I therefore the lest of all the members of Christ, hearing daily Antichrist and his artificers (I mean the Pope and the Papists) so cunning in the Cannon law, and Popish doctors, that there is nothing in them that they do not both exactly understand, and also utter, to the maintenance of their head the Pope, thought it necessary somewhat to say and too refel their errors. Among the which this is not the lest that the Papists go about, to prove the Pope to be head of the Church, which unreasonable error, being plainly in these two little treatises confuted, I have thought good to dedicated the same unto your Honour, whose desire (as I am thoroughly persuaded) is too see the utter confusion of Antichrist, and the perfect establishment of Christ's Religion. And therefore the bolder to set those things forth under your Lord ships protection, which may please Christ, displease Antichrist, be acceptable to all Christians, grievous to all Antechristians, pleasant to all professoures of Christ, bitter to all his adversaries. And as I trust a plain overthrow of the romish Church.  
Your honours most humble▪ R. T.   

A description of the Pope.  
THough Poet's pen hath fables feigned  
Of monsters marvelous:  
Who differing far from common kind  
were thought prodigious.  
As Briarchus who had hands  
an hundredth as they tell,  
And spit forth fire from fifty mouths  
like flashing flames of hell:  
Though Ephialtes with Othus  
of nature's fierce and fell,  
Did strive with strength of stretched out arm  
in jove his Throne to devil.  
Who heaped hills on mountains high  
Of●a on Pindus' back,  
And placed Pelion on them  
the Starry sky to sack.  
Though these two imps of ugly shape  
whose father Neptune was,  
Growing nine inches every month,  
in bigness mounts did pass.  
Though Poliphemus were as huge  
and ugly as the rest,  
Who for his strength and sturdines  
might match him with the best.  
And though Chimaera a monster were,  
of three conjoined in one:  
The first a Lion, next a Goat,  
and third a fierce dragon.  
Though Minotaurus were as hugh  
and monstrous in effect,  
Whose sundry shape with nature fallen  
his Parents did detect.  
Though Cerberus that chorlish Cur  
and three hell headed hound,  
A monster rare, with other more  
which are in writers found:  
Though these I say, unseemly shapes  
foul fashioned, out of frame,  
Dame nature made thus monstruous  
as we have learned by fame.  
Yet I can show more monsterousnes  
comprised here in one,  
Who for his huge prodigiousenesse  
may match them all alone.  
But this is neither God nor man  
as he himself doth tell,  
He is a mean between them both  
yet rules both Heaven and Hell.  
In Purgatory puts to pain  
in earth he bears great sway,  
The Heavenly Angels at his call  
are ready to obey.  
He can forgive men's sins on earth  
and scite hell hounds by post,  
And he can loose from loathsome lakes  
damned souls and grisly ghosts.  
He is a God the Papists do  
affirm with wonders more,  
Whose beastly body being blazed,  
judge you if he be so.  
His head a harmful helmet is  
of poisen pestilent,  
His eyes are like to flames of fire  
that are from Vulcan sent.  
His ears they trust all trifling tales  
and credit blazing brute.  
And such again as will not hear  
the just and humble suit.  
His nose doth snuff forth hellish fumes  
his tongue e is sting of Death,  
His face of mischief mirror is  
and poisoned is his breath.  
His teeth do gnaw the blessed bones  
of such as are elect,  
His mouth doth babble blasphemy  
and God's word doth reject.  
His throat an open sepulchre  
doth swallow every hour,  
The silly shéepo and wolves doth spare  
the lambs for to devour.  
His breast a chest and coffer is  
of all iniquity,  
His arms are strong Princes to strike  
if they not Christ deny.  
His filthy fingers nimble are,  
to scratch for nedlesse gain  
Which willbe sure to snatch a share  
though other take the pain.  
His legs are swift to shed the blood  
of Innocentes guiltless,  
His feet are ready emperors necks  
to tread down and oppress.  
His body is Pandora's box  
which plageth young and old,  
And he prodigious Antichrist  
whose deeds of john are told.  
Which beast although that he be strong  
yet stands on slppery ground,  
Foq him this book doth flatly foil  
and utterly confounded.  
FINIS   

THE ARGUMENT.  
FIrst I prove by Scripture that Peter could not be at Rome until the .6. or as Hierom and others collect until the .8. year of Claudius. Secondly I prove by the order of time and place that he could not be at Rome until the second year of Domitian which was after the passion of Christ .52. or 53. years which should have been after the destruction of Jerusalem which was after Christ .73. years, the 8. day of September. In the second discourse I prove that neither Peter nor the Pope, is the head of the Church, confuting such objections as they allege to the contrary, wherein ye shall find their arguments refelled, their Cannon law confuted, the Pope's errors in Doctrine detected, their syllogisms answered, and finally certain antitheses between Christ and the Pope proving him Antichrist, with an interpretation upon the place of Paul. 2. Thessalo. 2.   

THE FIRST DISCOURSES, wherein is proved that Peter was never at Rome.  
PETER before Christ's passion and death did not departed out of jewrie, but was either with Christ, or with other of the Apostles, or else laboured in his vocation, for he was a fisherman, as is proved by the Gospel of S. Matthew, Cap. 4. versu. 18. cap. 8. vers. 14. cap. 10. vers. 2. cap. 14. ver. 28. cap. 15. ver. 15. cap. 16. ver. 16.17.22. cap. 17. ver. 1.26. cap. 18. ver. 21. cap. 19 ver. 27. cap. 26. ver. 33.35.37.69.75. Marc cap. 1. ver. 16. cap. 3. ver. 16. cap. 5. ver. 37. cap. 8. ver. 29. cap. 11. ver. 21. cap. 13. ver. 3. cap. 14. ver. 29.33.37.54.66. cap. 16. ver. 7. Luc cap. 5. ver. 3.4.5.8.10. cap. 6. ver. 14. cap. 8. ver. 51. cap. 9 ver. 28.32. cap. 12. ver. 41. cap. 22. ver. 31.34.55.60. John cap. 1. ver. 42. cap. 18. ver. 11.15.16.17.18.25. cap. 20. ver. 3.6. cap. 21. ver. 2.7.  

¶ Where Peter was the first year after Christ's Ascension.  
THE first year after the death and resurrection of Christ he was with the rest of the Apostles on the mount Olivet, 
Where Peter was the first year after Christ's Ascension.  beholding the Ascension of Christ, and then 
Act. 1. ver. 9.10.11.  returned to Jerusalem, looking for the descending of the Holy 
Act. 1. ver. 12. Act. 2. ver. 4.  Ghost, and there with the rest did choose Mathias in the place of 
Act. 1. ver. 26. Act. 3. ver. 6, 7  judas, and made an eloquent oration, Act. 2. from the .14. vers. unto the .41. And he tarried at Jerusalem, 
Act. 3, ver. 12. Act. 4. ver. 3.6.7.8.  and cured a lame man, and in the Temple made an excellent 
Act. 5. ver. 1, 2, 3, 27, 29.  Oration. Then was he with the rest of the Apostles laid in prison, and the next day let out, and examined by what power they had cured the lame man, 
Act. 6. ver. 2.  unto whom Peter answered effectually, neither went he out of judea that first year after Christ's Ascension, 
Peter sent to Samaria.  as appeareth manifestly. From Jerusalem the Apostles sent Peter and john to Samaria, where Philippe the Deacon had laid the foundation of Christ's Religion, and had converted the Samaritaines. 
Act. 8. ver. 5.14.15.16.20.21.22.23.  Peter and john obtained by prayer, 
Act. 8. ver. 15.  that they might receive the Holy Ghost. Peter and john after they had preached in Samaria, returned to Jerusalem, and there he remained until the second year after Christ's Ascension: 
The second year a●ter Christ's ascension.  in the which year Paul was converted to the faith, as he went to Damascus, where he preached immediately. And in Arabia where he preached three years, and then returned to Jerusalem, 

The 3. year after Christ's ascension.  
The 4. year after Christ's ascension.   where Peter was with the rest of the Apostles: Read diligently the first chapter to the Galathians, Uers. 16.17.18. Act. 9 Uer. 23.24.25. in the which verses, conferred with the 17. and 18. vers. of the first chapter to the Galathians, ye shall understand, that after Paul had spent three years in preaching in Arabia and at Damascus, which is a City of Syria near unto Arabia, he went (being let down by the brickwall in a basket) from Damascus to Jerusalem, where he did find Peter and james with other Disciples. 

Peter at Jerusalem, the 5. year after Christ's ascension.  
Peter at Lidda.  
Peter at por● japhe.  
Act. 9 ver. ●●. 34, 40.41, 4● Peter with Cornelius at Caesarea.  
Act. 10. ver. ●. 24, 25.  
The 6. year after Christ's ascension.  
Act. 11. ver. 2. unto the 18.  
The 7. year after Christ's ascension.  
The 8. year from Christ's ascension.  
From the death of Christ, 11. years.  
Peter at Jerusalem.   Neither was Peter at any time hitherto out of jury. In jury he went about and came to Lydda, a Town of jury, where he cured Aeneas who had been sick of the pallesy eight years: and at port japhe in jury he restored Tabytha to life. From port japhe Peter was sent for to Cornelius, who was a Centurion at Caesarea a City of jury also. Peter, when he had instructed and baptised Cornelius and his household, returned to Jerusalem, where the circumcised reproved him for uttering the Gospel to the gentiles, who he pacifieth and persuadeth by his ‡ Oration. This was the sixte year after Christ's passion, and the fift year after Paul's conversion. All that time that Paul was out of Jerusalem in ●harsis a City of Lycia, from whence Barnabas fetched him to Antioch, a City of Syria was Peter at Jerusalem, and from thence went to the same city of Antioch, where Paul reproved him, because that he withdrew himself from the gentiles, with whom he did eat, before that james came in with certain that were circumcised, whom Peter feared to offend. And this was seven years from the conversion of Paul. And the eight, from Christ's passion, which is not only proved by order of time, but also it is noted Galat. 2. Uers. 11.12. ●3. 14. Act. 13. Uers. 2. All that time that Paul and Barnabas were with the gentiles, Peter remained at Jerusalem till their return, saving that he conveyed himself at that Easter when Herode Agrippa was there, for Herod Agrippa came from Caesarea to Jerusalem the feast of Easter, what time he beheaded james, & laid Peter in prison as is evident in the 1.2 3.4. ●. & 9 ver. of the 12. Chapter of the Acts. And this was the twelfth year from Christ his passion, 
The 12. year from Christ's ascension.  and the eleventh from the conversion of Paul. Peter fearing the tyranny of Herode Agrippa, after that the Angel had delivered him out of prison, conveyed himself out of the way, and as the text sayeth, into an other place, until Herode Agrippa should depart from Jerusalem, which was immediately after Easter, 
Act. 12. ver. 17.  purposing in his mind to make war with the Tyrians, Sydonians, or as Luke uttereth more effectually tynomachem. And as God would, 
Act. 12. ver. 17 19, and 20.  the said Herode Agrippa, a great defender of the jews Laws and Ordinances, and a persecutor of Christians, 
From the death of Christ .13.  died miserably the ●ame 13. year after Christ's passion, which was the third year of the Emperor Claudius: for Agrippa the same year of Claudius was stricken with the Angel, eaten with worms, & died miserably. Thus may you see evidently that Peter went notout of jury until the iiij. year of Claudius, nor the neither until the death of Claudius, 
Act. 12. ver. 13  
Peter in Iu●y the 4. year of Claudius.  as I shall prove a little after. Now you may see, that Peter was at Jerusalem & in jury, the first, ij. & iij. year of Claudius, as is evidently proved by Luke in the Acts of the Apostles. 
Act. 12. ver. 17.  Now let us consider what place this was, that Luke sayeth that Peter conveyed himself too, less that they should say, that he conveyed himself to Rome. Surely, he hid himself secretly in some place of judea▪ 
Act. 12. ve. 20  until that Herode Agrippa should return to Caesarea, where he purposed to have prepared an army against the Tyrians and Sydonians. 

Act. 23. ver. 26. & cap. 24. ver. 7, 22▪ 24. and cap. 25. ver, 12, 16, 17, 18, 25, and ca 26. ver. 28, 13, 22.  
Act. 13. and 14 The 13, 14, & 15, years after Christ.  
The 16. year after Christ's ascension.   Wherefore Herode Agrippa returned after Easter to Caesarea, where he died miserably. After the death of Herode, Peter was out of danger, for judea was ruled by the lieutenants of the Romans, as Festus, Lysias, and Felix, which did rather press the jews, than the Christians, as the history of josephus declareth, wherefore those seven years that Paul and Bernabas departed from Antioch of Syria unto the gentiles, Peter was in judea, yea he was at Jerusalem the 16. year after Christ's passion, and the 15. of Paul his conversion, as is manifest, ‡ for there maketh Peter an Oration to the brethren, and this was the sixte year of Claudius, as is proved by the history of the Acts written by S. Luke. What authority have the Papists, 
Act. 15. ver. 4 6, 7. Galat. 2. ver. 1 Theophilus, lib. 9 in the conversion of Paul. Be●a in Act. Uincent. Galat. 2. ver. 7 8, 9  which affirm and swear, that Peter went to Rome the second year of Claudius? But let us proceed in the history: of their errors in this matter, I will discourse a little after. Peter was appointed at that same time a teacher of the jews, and Paul of the gentiles. For, sayeth Paul, Barnabas and I, were charged to preach to the gentiles, and Peter, james and john, to the jews. Were not the Romans gentiles? Was not Paul and Barnabas charged with them? Notwithstanding, after that Peter and john had sufficiently instructed the jews, 
From the death of Christ, 16.  they also taught the gentiles. Wherefore unto the sixt year of Claudius, which was the 16. year from Christ his passion. And the 15. from Paul's conversion, Peter never departed out of jury, saving only to Antioch of Syria, as I have noted before. Now I will declare the rest of Peter's peregrination, partly by such testimonies as cannot be refelled, partly by probable arguments, necessary conjectures, and sufficient reasons: 
Where Peter preached. 1. Peter. 1. ver. 1. Eusebius lib. 3. cap. 1. Lib. 2. cap. 35.  As Peter did writ to the dispersed Brethren in Pontus, Galatia, Bithynia, Capadocia, and Asia, so did he preach in them all. * Nicephorus writeth, that Peter preached in Palestina, Syria, Phenice, Pontus Galatia, Capadocia, Bithynia, and to be brief, in all the quarters of Asia and Europe. Wherefore, after this council which is in the 15. of the Acts, he went out of jury, 
Pontus. The 17. & 18. year after Christ's ascension. Where Peter preached.  into Pontus Galatia, Capadocia, Asia, and Bithynia: Them he instructed, them he visited, them he furnished with the Gospel, them he exhorted to faith, to good works, to obedience, to temperancy, to do their duties, with them he tarried and was conversant so long, until that they had laid a foundation, & builded substantially upon it. What a long time he tarried in Pontus, and what Cities and Towns he did instruct, and brought from superstition to Religion, from idolatry to the Truth, from error too the right way, from cruelty too lenity, and from all iniquity, to all patience, justice, and humanity: He may easily conjecture who readeth and knoweth the descriptions of Countries. What a number of goodly Cities far distant one from an other were in Pontus? 
Bythinia.  how many in Bithynia? In them stood Chalcedon, Nicomedia, Apamia, Heraclea, 
The 19 & hundred. year after Christ's ascension.  and the great city Nicaea, where that famous council was held, called The counsel of Nice. What shall I speak of Asia? in it standeth Troia, Assum, Autandros, Addramitium, Ephesus, where Diana's Temple was had in such honour: Arogilium▪ Milet, Guidus, 
Act. 19  Troas, with many other mentioned in the Acts of the Apostles: Who doth not know but that Galatia is as great as any of the others. Unto this S. Paul did writ in his epistle to the Galathians, 

Galatia. The 21. & 22. year after Christ's ascension.  
Act. 13 Nota, every degre● is lx. miles. Asia.  
The 23. year● after Christ's ascension.   in this Country stood Antioch, of Pisidia, where Paul made an eloquent Oration. Some part of Galatia differeth in longitude from other some of it two or three degrees, in latitude five or six. And Ephesus which standeth in jonia▪ a Region of little Asia differeth from Antioch of Pisidia, which is in Galatia, in longitude seven degrees, in latitude two. For Ephesus in longitude is 57.20. minutes, in latitude 37. and 40. minutes. And Antioch in longitude 62.30. in latitude 39.15. And there is no less distance in the Cities of Capadocia: Wherefore to pass over and through them, leaving any monuments and foundations of Religion, 
Capadocia. The 24. year after Christ's ascension.  he must needs have tarried there a long tyme. Consider the long journey, the untowardness of the people: the hard hearted paynim Priests, old rooted superstitions, their Forefathers customs, and ye shall and may be easily persuaded, that he must needs continue in these Countries, a very long tyme. Thus writeth Mantuan: 
The Cities of Assyria 
Mantuan, Fast. 6.   
Peter converted to the faith.  
There 14. years he did bestow,  
As Mantuan proveth and saith.  
And after this did pass the sea  
Capadoces, Bithine, Pontus,  
Galace, and lesser Asia,  
Preaching the Gospel gracious.   
Let it be that he was not above seven or eight years in all these countries, 
From Christ 24.  notwithstanding we must bring the history to the 24. year after the passion of Christ, and to the 23. of the conversion of S. Paul: and this was the 14. year of the Emperor Claudius. Wherefore, by this description, and order of time and place▪ neither could he be at Rome the second year of Claudius, neither in his time. And if Peter should have been put to death at Rome the 14. of Nero, as the papists affirm, than could not he have been Pope at Rome 2●. years and 7▪ months, but only 14. years. But now I will proceed and declare that he could not be at Rome none of these 14▪ years of Nero▪ 
Peter was not at Rome in the time of Nero.  which when I have pro●ed, what can the romish Catholics, or the Romish church have wherewith to prove their romish Peter.  
After Peter had watered the dry barren countries of ●on●●s Gal●tia, Capadocia, B●thin●a, and Asia, with the streams of the Gospel, 

Peter in Egypt  
N●●●phorus lib. 14. cap. 39   he departed from thence into Egypt●▪ there to do the like▪ for he was at Alexandria, as Nicephorus reporteth, & there ordained S. Mark bishop, or rather an Ouerséee● and Teacher to the res●e. And this agreeth with Dorotheus in the life of S. Mark, 
S. Mark.  who off riveth that he was cast down upon the ground by the idolaters▪ and trailed by a rope put about his neck from a street of Alexandria, called Bo●kolou, the hog herded, unto the places called aggelon of Angels or messengers. When Peter had visited this Alexandria in Egypt, whose longitude is 60.30. and latitude 31. and had planted the Gospel, 
Babylon in Egypt.  he went to Babylon, a city in Egypt also, where the longitude is 62.15. and latitude hundred▪ 
1. Petr. 5. v●r. 12.  from whence he written his first Epistle by Sylvanus▪ declaring that the same doctrine and grace, which they stood in, and he h●d preached unto them, was true, infallible, and immortal. True against the enemy, infallible to their expectation, immortal in continevance, comfortable for the Soul, necessary to salvation. 
Munsterus G●ographus 6. S●rabo 17, P●ol●m. 4.  And this Babylon is meaned to ●ée that famous City of Egypt, now called in the Hebrew tongue C●●rum, where the Sultan lieth: the circuit about is 13. or 14. Ge●mane miles. From this Peter written this first Epistle, which is manifest by the 15. verse of the fifth chapter, 
 where he sayeth, that the Church of Babylon did salute them, and his son Mark, who as Dorothe●● writeth, was burned at▪ Alexandria in Egypt▪ Now must ye graun●e, that Pe●ers journey, from Pontus, Cappadocia, Asia, Bithynia, and Galatia to Alexandria and Babylon in Egypt, was very long, for they differ in latitude 11. or 12. degrees, and therefore the time must be prescribed in such sort, as he might not only taste of Nilus, (as the proverb is) but also teach the ignorant, instruct the simple, persuade the stubbe●●o, plant● good doctrine and manners, detest and banish superstition and Idolatry▪ 〈◊〉 (as you may read every where) they worshipped Cats, 
Cicero 〈…〉.  Elves, Crocodilles, Dogs, and such other beasts, and were given over to Magic, and all other iniquities▪ This required a long time, an whole body, a careful 〈◊〉, singular diligence, 〈…〉 will, and a continual perseverance. I know some call this Babylon, Rome, by an Allegory: and other some, Babylon of Chalde, but their proof is easily reproved, their assertion uncertain, their opinion wavering, and their judgement without reason or authority. For all others writ of Marks being at Egypt, and at Alexandria, and there to have preached that some Gospel, which he hath committed to writing. And for the familiarity that was between Peter and Mark, 

Nicephorus 2. c. 15. & cap. 43.  
Nicephorus Lib. 2. cap. 43   Peter calleth him his son. And in deed, he was his Sister's son adelphidous▪ But what needeth us any more proof of Peter's being in Egypt, when as Peter's words prove it. If Mark suffered his martyrdom the eight year of Nero his reign, 
i Petr. 5. ver. 13. Colo. 4. u. 10 Lebeus in the conversion of Paul.  as Jerome writeth in Catalogo. And Eusebius Lib. 2. Cap. 24. And notwithstanding was at Rome the second or third year of the said Nero, as is manifest. For that year Paul written the Epistle too the Collossians from Rome. Than of necessity Peter must have been in Egypt▪ before the eight year of Nero his reign, because that Peter being in Egypt▪ sayeth, that Mark doth salute the dispersed▪ Brethren of Asia. If before the eight year, Ergo he must needs have been in Egypt some part of Nero: if some part, than was not he at Rome all the time of Nero, if he was not at Rome unto the 14. year of Nero, and 11. years before: than quaileth the opinion of the papists, that say, that he was Pope at Rome twenty five years .7. months, 7. weeks, 7. days. For Peter must needs have been in Egypt before the death of Mark, for if Mark had been dead, Peter would not have said that Mark had saluted the dispersed brethren. But that this matter may be plainly perceived, and the inconstancy of romish Registers detected, their fraud espied, and their errors refelled: Consider, 
A brief repetition.  that Peter was the third year of Call●gula cast in prison by Herode, the ninth year after Christ's passion, and the eight year of Paul's conversion, wherefore Peter fearing the tyranny of Herode, as I said before, 
Act. 12. ver. 13.  conveyed himself out of the presence of Herode. And all the while that Paul and Barnabas preached to the Gentiles, 
Act. 13. and 14  Peter remained in judea, which was about seven years. And thus are we come to the sixth year of Claudius, the sixteenth afer Christ's passion, 
Act. 15. ver. 7.  and the fifteenth of Paul's conversion. After this Council (how long I can not certainly conjecture) he took his journey into Pontus, Galatia, Cappadocia, Bythinia, & Asia, where he tarried seven or eight years and more, 
Leut▪ 1. lib. 2. cap. 10 Bu●●hinger.  as I have specified before. Others appoint but * five years, put to seven years, in which they say he was at Antioch. By this order of time we have brought it too pass even according too the prescription of the Papists, and after such an infallible supputation, that it can not be denied, 
Afore Christ's passion, 30.  unto the sixth year of Nero, which was the xxx year after Christ's passion, and xxix after the conversion of saint Paul. In so much that he could neither be xxv years at Rome, neither seven moonthes, neither seven days, neither one year of Nero. If any man can refelle any part of this discourse, we will give him thanks, partly for that he shall deliver us out of error, and also for that he shall set forth the truth. If Peter lived after the death of Nero, as this History declareth, how could he be put too death by Nero? I have proved before, that he was at Babylon in egypt, which is distant from Rome ten or eleven degrees in latitude, and in longitude xxx which must needs be a long and tedious journey. 
ye must ascribe some years to this long journey.  For Babylon of Egypt standeth in 62.25: 30.0. and Rome 36.40: 41.40. It appeareth that Peter was at Corinthe also: for it is written, that some hold of Paul, some of Apollo, and other some of Cephas, which was Peter. 
1. Corinth 1. ver. 12.  If the Corinthians had never seen Peter, never herd of him, never had been conversant with him, why would they have held of him? It may be that he went to Corinth when he was in lesser Asia, which differeth not from Corinth above six or seven degrees in latitude, and as much in a manner in longitude.  

Peter died not at Rome. Gala. 2. ver. 7 Ma●th. 13. ver. 34.  Let us come too an end. If he suffered not death at Room, where died he? It appeareth that he died at Jerusalem, because that he was appointed a teacher of the jews. For Christ saith, that ●ée sent too the Hierosolymitanes Prophets, wise men, and learned men, and he prophesied, that some of them they should kill and crucify: 
Euthim upon Math. 23.  by these he means the Apostles and other teachers. Which of all the Apostles was crucefied at Jerusalem? But some must needs be crucefyed there, 
Peter crucified at Jerusalem.  or else Christ's words should seem not too be true. Wherefore Hier●m & Lyra with the interlyned Gloze upon this place affirm, that Peter wes crucefyed at Jerusalem by the jews.  
Thus much as concerning the history, life, peregrination, and death of Peter. Those presumptuous and legend lies, with Festival fables, which they avouch, are dissonant, contrary, and variable among themselves. some say as Eusebius, 
Euseb 2. ca 25 The inconstancy of them that affirm that Peter was a● Rome.  that Peter came too Room the second year of Claudius, some the third, some the fourth, as Damasus: when as all this time he was noot out of jury. The discord of writers causeth suspicion. Discord is contrary too concord. Where is truth if concord be absent? Consider their discord: Eusebius sayeth, that Peter reigned at Room xxv years, Hierom. xxvii. Beda. xxix. Damasus affirmeth that he came too Room in the time of Nero, 

Michael. Buechinge. rus.  
It was not Damasus work but thrust in by ●●yer Crab. Molin contra a●us. Pap.   which was the fourteenth year of his Reign, and notwithstanding was at Room whole xxv years, two months, and seven days. How is it possible that Peter came too Room in the time of Nero, and suffered in the last year of Nero, and yet tarried there twenty-five. years, and all in the time of Nero, who reigned but xiiii years. Mendacem memorem esse oportet. Can you make xxv of xiiii. or xiiii. too be xxv? Buechingerus sayeth, that Peter was at Room xxv years, seven months, and eight days. 
Buechingerus.  some say, that Peter suffered at Room the xxxiii year after the death of Christ, some the xxxviii year. Nicephorus sayeth, 
Niceph. 3. ca & lib. 14. ca 39  that Peter was the first Bishop of Room, Clement in the first book Recognit. sayeth, that Barnabas was the first that was at Room, and the first that planted any Church there: Hierom sayeth, that Peter was bishop in the East five years, Beda seven years. Nicephorus sayeth, 
Buechingerus.  that Peter went from Antioch too Room, and from Room too Antioch, and again from Antioch too Room, where he suffered. Fabularum plena sunt omnia.  
Quo te●eam nodo mutantem Prothea vultus?  

Bibliander life of Mark  Omnia transformat seize in miracula rerum.  
Ireneus and Dorotheus say, that Mark was alive after the death of Peter and Paul: other say, that he suffered the eight year of Nero. As they do disagree in Peter, so do they in the rest of the first Popes. And think ye not that they disagrace Peter, in making him of an Apostle a bishop, of a Disciple of Christ a Pope of Rome? But too our purpose, some say that Peter made Linus, Cletus, and Anacletus, Bishops of Rome. some say, 
Euseb. 3. cap. 2. & 4 Lib. 5. ca 9  that they were his fellows & cohelpers: their foundations are weak, they lean too a broken staff. some say, that Clement succeeded Peter with Linus and Cletus, 
Marianus Scotus. The first that planted Religion at Rome were neither Bishops nor Popes.  as cohelpers: which as the said Scotus writeth in Anacletus life, denieth that they were either Bishops or Popes. There is no mention of Cletus in any good Author, neither can it be proved sufficiently, whether ever there were any such, or no. some say, that he was Pope twelve years, other some, seven. The old writer's place Anacletus immediately after Clement, either despising Cletus, or else forgetting him, 
Ecclesiast histo: Cento. 1.  or else being ignorant of any such, omit him. I cease too number all the discords, for Room itself would scarce hold them all.  
Now, as we have proved by the truth of the history, that Peter was neither at Room. twenty-five. years, 
Peter was not at Rome  neither died there: So let us prove the same by probable arguments, that they may perceive their Church too be builded upon the sand.  
If Peter had been at Room, 
Act. 18. ver. 2  Luke would have specified it, who describeth the Apostles Acts diligently and exquisitely. 
After Christ 20   
It is evident both by Suetonius Tranquillus and others, and also by S. Luke, that Claudius the Emperor did charge all the jews as they loved their lives, too depart out of Room: if Peter had been there than, which was the tenth year of Claudius, and the twenty after Christ's passion, and the xix of Paul's conversion, without doubt some mention would have been made of his tarrying there or of his departure. 
Rome 16. ver. 3.  Paul saluteth Aquila & Priscilla by name, who were at Room before the commandment of the Emperor, & why did he not aswell salute Peter, 
Gala. 1. ver. 18  with whom he tarried xu days at Jerusalem? If Peter had been there, & had herd the proclamation of Claudius, which he must needs have herded, if he had been there, he would have shaken the dust of his feet, following the precept of Christ. And neither could he have tarried at Room, neither he would: he could not because of Tyranny, 
Act. 13. ver. 5● Mar. 6. ver. ● Luk. 9 ver. ●.  & would not because the city was not worthy of such a message as he brought with him. How can they now say, that he tarried there xxv years seven. months, & seven. days? But why did they not make Paul the first Pope, seeing that he was not only appointed too be a teacher too the Gentiles, but also Luke affirmeth, that he was at Room: 
Act. 28. ver. 16 Euseb. lib. 3. cap. 21. & cap. ●●  and Eusebius maketh him the first Bishop of Rome? They would rather have made Paul an Heretic, if they had could, because that he inveigheth so much against the Antichrist of Room. There was one brought before a justice of the West country for religion, who answereth, being demanded of a matter of religion, that Paul sayeth so: Paul? sayeth he, if Paul were here he should go the same way that thou shalt go, & you were both worthy to be burned, & I would carry a faggot to burn you both. 
Coloss. 4. ver. 12 & 14.  Paul being at Rome in the time of Nero, written to the Colossians, saying that Epaphras, Luke, & Demas saluted them. Was Peter inferior to them? was he not worthy to be named? were his salutations to be despised? wherefore if he had been at Room, 
2. Timothe 4 ver. 10. and 11.  he would have made mention of Peter, being head of the Apostles. And to Timothe he writeth, that Demas was revolted, Crescens was go into France, Titus into Dalmatia, 
Epih. & theodoret.  desiring him to bring Mark with him, because only Luke was with him. If Luke was there only, surely Peter was not there. 
To Philem●n. ver. 23 and .24.  And Paul writing to Philemon sayeth, that Epaphras his fellow prisoner, Marcus, Aristarchus, Demas, & Luke, his cohelpers, saluted him. If Peter had been there being an earnest professor of Christ, should not he have been apprehended as soon as Epaphras? should not he have been as good a helper as Demas? as Ari●tarchus? as Luke? was he not worthy of naming?  
Hitherto I have observed as appeareth by the text, too prove every thing by order of time and place, 
The old Author's discourse upon Peter.  and also by other circumstances: now I think it good also to recite the order that Hierom & other old writers observe in this matter, who gather their history out of Luke and Paul, as we do: which order though it be not so probable to some, notwithstanding it maketh better for our purpose. For after the order which I have described hitherto, Peter was at Jerusalem the sixt year of Claudius the Emperor, the xvi year of Christ's passion, & the xu year of the conversion of saint Paul. But Hierom and others will have the Council, which was held at Jerusalem in the xu of the Acts, to have been the xvii year of Paul's conversion, and in the eighteenth year from Christ's passion, & in the eight year of Claudius. And they are persuaded by the first chapter to the Galatians vers. xviii. & by the second chapter vers. j where Paul expressly maketh mention of three years spent at Damascus and in Arabia, 
The year of Christ. Act. 15. ver. 7.  and after those iii years too have come too Jerusalem too the Council, the viii year of Claudius. With what countenance than can the Roomish catholics say, that he went to Rome the second year of the Emperor Claudius? If we interpret the places of the first and second chapter too the Galatians as Charles Molyneus, 
Molineus  an Advocate of the high Senate & Parliament of Paris, doth, than must we say, 
After Christ the 18 & 19 year Act. 15  that Paul continued at Damascus, in Arabia, and his return to Damascus, full five years: & than xiiii year after both Paul & Peter too have been at the Council. Than must we af●rme, that Peter was at Jerusalem the ten or xi year of Claudius, which was the xix or twenty year after Christ's passion. 
After Christ's passion the 20 year.  And in the xvii or xix year of Paul's conversion, which was the xi year of Claudius, Peter departed to Antioch, where he was then reprehended of Paul. Then both by Molyneus' supputation, and by the other, 
After Christ the 23.24. 252· 6▪ 27.  which we have recited before, Peter could not come too Room the second year of Claudius. And therefore whatsoever the Papists build of Peter *, it is soon shaken down, as grounded upon the sands. 
Ecclesiast. his. Ceut. 1. libr. 2. cap. 10.  If Peter continued full seven years at Antioch in Syria, as the Papists affirm, than could not he have been at Room until the four year of the Emperor Nero, which was xxvii years after Christ's passion. 

After Christ 27. year.  
Molyneus contra Abusus Pap●rum   By this discourse he could not have ben Pope at Room xxv years, as the Papists dream, unless that he had lived after Nero, after Galba, after Otho, after Vitellius, Vespasianus, and Titus, unto the time of Domitianus, as manifestly appeareth by their Reigns. For Nero reigned ten years, after the four years which I have specified: 
Peter not at ●ame,  Galba vii months, Otho iii months, Vitellius viii months, which was a year & a half, Vespasianus ten years, & Titus ii years. So that these xxv years, that Peter should have been resident at Rome, should have ●atended too the ii year of the Emperor Domitianus. So that Peter should not have died in the time of Nero, as the Papists report, who affirm with one voice, that Peter was crucefied at Rome, with his heels upward & his head downward, 
Egesip. li●. 3. cap ●.  the xxxvii year after Christ's passion, & the xiiii year of Nero: when as we have proved by their own reports, Chronicles, Histories, 
Buechingerus. Sab. Lo. ●iopol.  & Authors, that he lived xu years longer, even too the second year of the Emperor Domitian, which was after the passian of Christ lii. or liii. years.  
Hitherto we have proved by the history, and by argument, and also by authority, that Peter was never at Room. Now let us confute their presumptions and objections.  
They object, that the old Author's saee, that he was there: 
The. 1. objection  I answer, that those old Authors have no staff too stick too, no scripture, no sufficient authority, not one word, neither out of the old Testament, nor of the new. Let us confute Egesippus, out of whom they have all their fables, whereby they would prove Peter to have been at Room. First this fabulous and lying Egesippus is not he that Eusebius maketh mention of Lib. fourth. Cap. 8.22. For he gathered his books out of the Gospel ●ecundum Hebraeos & Syros, & he written commentaries, wherein he written the doctrine & acts of the preaching of the Apostles in an homely & simple stile inmanner of an history, and did contend erfectually against Heretics: this fabulous Egesippus written in Greek. Secondly, this Author writeth an high stile, & affecteth an other kind of phrase: the other is an homely stile, as Hieron noteth. This suborned Egesippus writeth five books of the destruction of Jerusalem, out of josephus: the other the acts of the church, from the passion of Christ to his own time, which was after Christ's nativity about .145. years. Thirdly, the true Egesippus written the acts of the preaching and doctrine of the Apostles, out of the Gospel secundum Hebraeos & Syros: this suborned Egesippus gathered his books out of josephus, neither doth Hierom nor Eusebius make mention of them.  
Fourthly, this Eusebius that we have, maketh mention of Constantinople, unto the which the city of Rome was equal in dignity. This was done in the time of the Emperors Gratian and Theodosius in the year of Christ, as Pantaleon noteth, 383. The true Egesippus was about the year of Christ, 146. and this Council spoken of in the latter Egesypus, was about the year of Christ 383. so that now it is manifest, that this latter Egesippus was 200. year and above after the former, and therefore such a one as served to set out fables for the maintenance of the Pope & his superstition: read more in Cornelius Gualterus, upon Egesippus, and in Vilierius. If a man do well consider those fables, that Egesippus writeth lib. 3. c. 2. how that Peter and Simon Magus did contend whither of them should renine Nero his cozen that was dead, and how that, if Peter could not do it, he should dye for it: and if Simon could not, & that Peter could do it, than Simon should suffer death. And how that Peter met Christ at the gates of Rome, and asked of Christ, Domine quo vadis? And how that Christ answered, I come again to be crucified: and that Peter returned and was crucified with his heels upward. It may be easily considered that he was one of the Pope's friends, etc.  
Ireneus in the first chapter of his third book writeth, that Matthew written his Gospel what time as Peter and Paul preached the gospel at Rome, & founded the hurch there. If Peter was at Rome at that time when matthew written his Gospel, than did not he come to Rome in the second, third, or fourth year of Claudius, as the Catholics report. For as yet Caligula was alive, and in the third year of his Empire and reign, Matthew written his Gospel. Neither was Paul at Rome in the time of Caligula, in whose third year Matthew written his Gospel, even eight year after Christ's ascension, and 41. years after his nativity. For it was 24. years after Christ's death, before Paul came to Rome. How could Paul preach at Rome the eight year after Christ's ascension, when as he came not to Rome until the 24. year after Christ's ascension? Can he preach at Rome before that he was there? It was the second year of Nero, that Paul came to Rome, as shall appear most manifestly to them that will confer the 28. of the Acts of the Apostles, with the order of time, with the years of the Emperors, and with Eusebius in Chronice, and Jerome in the lives of Ecclesiastical writers. Consider whether that Ireneus can make the 3. year of Caligula, which was the eight year after Christ's Ascension, to be the second year of Nero, which was the 24. year after Christ's ascension. Now, if Peter came not to Rome till Paul was there, or if he were there with Paul at any time, then could not Peter be there till the second year of Nero, so that he was neither at Rome in the time of Caligula, who reigned three year: nor in the time of Claudius, who reigned 14. year. So that by this order, and plain demonstration, Ireneus words are neither of force, neither worthy to be read, & much less, to be credited. Jerome writeth, that Peter came to Rome the second year of Claudius, which is no truer than this that the same Jerome sayeth that Peter was the prince of the Apostles. Was he the Prince of the Apostles, when Paul withstood and reproved to his face? Galat. 2. ver. 11. whom Christ called Satan? who calleth himself but an Elder with the rest? 1. Petr. 5. who was sent by the other Apostles, Acts. 8? Can Peter come to Rome the second year of Claudius, when as Jerome himself in the same place sayeth, that first he went to Antioch, where he was Bishop, and from thence he went and preached to the dispersed Brethren in Ponto Gallatia, Cappadocia, Asia, and Bithynia, and then went to Rome the second year of Claudius and continued there 25. year. If he came to Rome after that he had been at Antioch, and in these other countries, as Jerome reporteth, than came not he to Rome the second year of Claudius, as the same Jerome contrudeth. For this year was the sixt year of Nero, which was after the second year of Claudius, 17. year, as I prove in this book, and as it followeth necessarily by the computation of years, and order of the historiographers. As concerning Eusebius, he was an Arrian, and gathered his history out of those books that were condemned in codice Sancta Romana, 15▪ dist. 11. And when he was an Arrian, he written this history Tripart. lib. 2. cap. 7. Read lib. 2. cap. 11. of the said Tripartit. He is contrary to himself, for he sayeth lib. 3. cap. 2. that Peter came not to Rome till the last year of Claudius, read Molineus & Rhenanus, & you shall found many more reasons whereby you may confute Eusebius. If there be any other authors in this error, they may be as easily rejected as these. 

De●tro. 4 ver 2. Proverb. 30 ver. 6.  
Apocal. 22. ve. 12.19.   And if we are forbidden to add any thing, or take any thing away: if the old authors may cause Peter to be at Rome without authority, we may affirm that he was not at Rome with authority: if they of their own heads hold that Peter was at Rome, we may by evident demonstrations, assured arguments, & infallible reasons, prove that he was not at Rome. If they say and not prove, and we booth say and prove, whether is of more Authority? They say that he was at Rome 25. years, and came either in the time of Claudius, or Nero: we prove that all that time he was either in jury, Antioch, Asia, or egypt. They say that Eusebius, 
Molineus proveth himan Arri● in his book against the Pope.  an Arian or counterfeit Damasus sayeth so: we say that Christian Luke, and true Paul prove the contrary. They writ contraries: we concordances, they absurdities: we sensible arguments, they allege fables, and we truths: 
2 Objection  They say that Peter was at Rome both quick & dead, we deny both. They say that Peter, when he died, willed Clement then (being at Rome) to writ to james of his death. 
Epistola▪ decretales ●illir. james his death. Eusebi. 2. cap. 23.  But james was dead by their own authorities, before Peter suffered, seven years, for james was cast down of the pinnacle of the temple at Jerusalem the 30. year after Christ's passion, and Peter (as they reported) suffered 37. year after christes passion: could Clement, 
Monst. G. 〈◊〉 Lebeve.  being alive, writ to james being dead? who should carry the letters? If he went to purgatory, who knew where purgatory was, for than it was not invented? If he were in Heaven, thither ascendeth none with letters. 

Poli●or. libr. 6. cap. ●  
〈…〉 Plato Uola●.  
Niceph. libro. ● cap. 23.   Perhaps Clement should send the letters and say them upon james grave, that he might rise on the night and read them, as in the council of nice they say that Chasantus and Musonius, two Bishops of the council of Nice, did subscribe to those matters that were concluded in the council, desired bythe rest, who laid the acts upon their graves, requiring them to subscribe for a better assertion, & the next morning they resorted to their graves, & found both their hands subscribed. 
Egesippus. 3 cap 2.  They writ that Eusebius reporteth that Peter was requested of his brethren & fellows, 
3 Objection  to depart out of Rome, lest Nero should persecute him to death. Peter went out at their request, & when he came to the gate he met Christ and said thus: God save you Sir, whether go you? you were best to return, here is to hot being for you and me. Then said christ, dost thou not know me Peter? O Peter, Peter, return, 
Doc. Smith. there he was Cura●e.  hither I am come to suffer again. Nay sayeth Peter, God forbid, I will go: and so Peter returned, and suffered at Rome. This doctrine taught Doctor Smith, I herded him in Whitengton college in London, in Queen Mary's days. He moved many affections, and told the tale on this wise: Masters, sayeth he, 
Doctor Smiths Sermon.  you are in a great error, as concerning the blessed Sacrament, and all your trust was in Cranmer, Rydley, & Latymer. As for Latymer, he said in open disputation in Oxford, that he had no learning in that matter, but out of Cranmers' book. Besides this, I disputed with Latymer 20. years agone: and then he had no learning. As for Cranmer, he said that his learning came from Rydley. And as for Rydley, 
Doctor Smiths Argument.  I disputed with him myself now at Oxeford the other day, and I proved my Argument thus: Ille, cui Christus obuiavit Romae, fuit Romae: At Christus obuiavit Petro Romae: Ergo, Petrus fuit Romae. He whom Christ met at Rome, was at Rome: But Christ met Peter at Rome: Ergo, Peter was at Rome. By this Argument I prove two things, and singular mysteries of our faith. First, that Peter was at Rome, against them that clatter that Peter was never at Rome. Secondly, that if Peter met Christ bodily, as Abdias reporteth, and which I am sure is true, or else such an ancient, and holy Father would never have written it. Then consequently he may be aswell bodily in the blessed Sacrament, as he was met bodily. To this Rydley stood like a block, and feeling himself convicted, answered nothing. Then said I, Cur non respondes haeretice, haereticorum haereticissime. Did not I handle him well? Then denied he the minor, which I proved thus: Christ met Peter going out of Rome, and said, good morrow Peter, whether goest thou? Peter answered, good morrow good man, whether goest thou? Then said christ, I go to Rome too suffer, what? sayeth Peter, I trow, unless I take my marks amiss, you are Jesus' Christ, good Lord, how do you? I am glad I have met you here. Then said he to Peter, go back and suffer, or else I must et pro te & me. When Rydley had herded this my proof, and Abdias authority, a doctor ancient and irrefragable, he answered never a word. And thus I cenfuted Rydley in the audience of a thousand, that he had not one word to say: yet you say● that Christ was never in earth since the Ascension bodily: believe with me, that he is under form of bread and wine. Let this argument of mine confound you as it did Ridley your chief champion. Thus mucth doctor Smith, and more in Whitengton college church in London, standing in the street called tower Ryall, a little above the three Cranes in the Uynetrée. 
4. Objection.  If, say the papists, we hold not and defend against these heretics, that Peter was at Rome, than our church's estimation is done, our prerogative perisheth: our pre-eminence no better then others: our glory diminished: our holiness impaired: our authorities annihilated: our honours negnected: our dissimulation detected: our customs wa●e cold: our perdones perverted: our jubilees jested at: our Religion railed upon, 
The solution. of the .4. Objection.  and all our pomp fall to nothing. I answer, Peter sought no such vanities. Christ willeth him that would presume above the rest, to be inferior to the rest. Paul gave no place to Peter. 
Galat 2. ve. 11 Chrysost upon the 20. of Mat.  chrysostom sayeth, that he that in earth seeketh supremacy, shall find in heaven confusion, neither shallbe numbered among the servants of God. Jerome sayeth, that wheresoever a man be Bishop, 
Hiero. ad Euan. distinct. 93 can. legimus. distinct. 95. Can. Din.  whether at Rome, Engubie, Constantinople, Rhegij, Alexandria, Thebes, or Guarmaria, the office is all one, the merit all one, and degree all one. Who soever sayeth Gregory, calleth himself the universal priest, or desireth to be called so, is a forerunner of Antichrist, read Gregory Epistola 76.78.79.83.92.194.   
Here endeth the first Discourse.   

THE SECOND DISCOURSES, wherein is proved that neither Peter, nor the Pope, is the head of Christ's Church.  
AS we ha●e hitherto proved in the former Oration, or discourse, that Peter was not at Rome. 
The second Discourse.  So let us in this second Treatise conclude, that neither he neither the Pope, neither any of his successors is the head of the Church, neither the Church or Seat of Rome to be preferred before others. As out of the head and brain, which is the seat of the senses whereof riseth all knowledge (as the Philosophers and Physicians writ) and also as of sinews wherewith the parts of the body are knit and coupled together, proceedeth the life vital and all moving. 
Theodoret. upon the Colos. cap. 2. ver. 19  Even so from our head Christ, the fountains of grace are derived, and flow to water our souls, the sinews and sensible doctrine to instruct the mind, 
Christ is the head of the Church.  and the spirit of regeneration to renew the whole man. As the head and brain minister too the whole body feeling and moving: so is Christ the head of distributing to every man several gifts of the Spirit. 
Ephes. 4. ver. 16.  He that is the head of the church (which is the body of Christ) must needs give life, spirit, moving, b●eing, senses, feeling, understanding, grace, 
The first Argument.  and all gifts of the holy ghost, 
Ephe. 1. ver. 23  but the Pope can give none of these. Therefore the Pope is not the head of the church. He that can not forgive sins, is not the head of the Church. 

The Pope is not the head of the Church  
The 2. Argument.  
The 3. Argument.  
Luke 5. ver. 21. Ephes. 5. ver. 23.  
The Church Confer the .2. to the Cor 11. ver. 2. to the Rom. cap. 7. ver. 3.   The Pope cannot forgive sins, Ergo he is not the head of the church▪ Solus Deus condonat peccata, Only GOD forgiveth sin: The Pope is not God, Ergo he forgiveth no sin. As the man is the head of the Wooman, so is Christ the head of the church. This Church are all the faithful of all ages: the faithful before the flood: the faithful after the flood: The faithful before Christ, the faithful after Christ. If a woman should have two Husbands to her head, were she an honest woman? were she not an Adultres? were she not to be divorced? Ergo, if the romish church have two heads, christ and the Pope: She is a Strumpette, an Harlotre, a Curtesane, and the Church of Satan. Moreover, Christ is zeleous over his congregation, he will have no fellows, he is sufficient alone, he needeth not the Pope's aid. The Pope's head may be drunk, Christ's is always sober: his franitique, Christ's perfect: his fantastical, Christ's substantial: his feeble, Christ's strong: his mortal, Christ's immortal. He that maketh himself the head of the Church, he must make himself her husband: but what an husband is the Pope? Surely an adulterer, if he presume too take an other man's wife. Is not the Church Christ's wife? Than is she not the Popes, because that she can not have two husbands at once. If he be an adulterous head, ergo he is Antichrist.  
How could Peter be Pope at Room, when as it was not lawful, nor permitted to teach, but privately in houses? Where was his authority? where were both his swords, Temporal & Spiritual? Neither had he the Temporal to repress Nero his tyranny, neither the Spiritual to rule the Clergy. Was not Paul as good as Peter? 
Gala. 2. ver. 11  Did he not resist him to his face? Was Paul inferior to any of the Apostles? How chanceth it, that Peter could not rule them, that put him to death? where was the mighty power of M. Pope? Is he the head of the Church, whom Christ calleth Satan? 
Math. 16. ve. 23.  Is not that Satanas' church, which Satan ruleth? But Peter is called Satan, Ergo that church which Peter ruleth, is the church of Satan. But say the Papists: Our Church is founded upon Peter. 

After he had said to Peter and upon thee I will ●wilde my church, he calleth him Satan. And Paul reproved him after this.  
Gala. 2. ve. 14 Ergo the Pope may and doth err.  
john. 6. ve. 71 Apoca. 21. for 9.10.   Then is the foundation vicious, the building odious, the pillars, which are the college of Cardinals, very rotten and corrupt, and the palace of Prelates pestilent, and all that they do beastly, sensual, carnal & of Antichrist. For Christ sayeth to Peter: Away Satan, hence devil: for so signifieth the Hebrew word: thou offendest me, thou savourest of earthly things, and not of heavenly. If the head be Dyvelish, what are the members? what is the body? The romish church is the body, is this church without spot or wrinkle? is this of God? is this the pillar of truth? is this the Kingdom of God? Nay, it is as petrarch writeth, the sink of sin, and puddle of Gods ire: A den of Wolves, Lions, Foxes, Dragons, and Tigers. Peter savoured of earthly things, and sought earthly things, and so do the Popes. Did not Peter move Christ, that they might make in the mount where Christ was gloriously transformed, three tents? he savoured of none other thing, then of earth. 
Ma. 17. ver. 4  And did Pope Leo any other thing, 
Leo the 10. Pope.  when he answered Peter Bembus a learned Cardinal, alleging a sentence out of the Gospel to him, that it was known well enough in all ages, 
Busgradus. And B.  how much that fable of Christ did profit the Popes and their successors and adherentes? And that you shall understand that the Church is neither founded upon Peter, nor of any other man, saint Paul sayeth, that Christ is only the foundation. And Christ, 
1. Cor. 3 ver. 1●  when the Apostles did strive for superiority & the pre-eminency, said to them, reproving their ambition, that he that presumed to be highest, should be lowest, and a minister too the rest. 
Mat 22. ve. 26 Luk. 22. ve. 16  Which words declare, that Christ would have no superiority among his Apostles. Did not Peter deny Christ three times? 
Math. 26. ver 34.  Is he worthy too be the head and steward of his family, that denieth his Master? that sweareth that he never knew him? 
Luk. 9 ve. 18  Such are Peter's Successors, for they swear that they never known such a 
john 23 Pope denounced them too be heretics the affirmed that Christ had no worldly substance.  beggarly body as Christ was. For say they, Christ was poor, 
Psal. 8. ve. 67  we be rich. Christ a beggar and had nothing, we have the whole world. And it is prophesied by David of us: 
Mat. 26. ver. 51.  Omnes subiecisti sub pedibus eius, oves & boves & pecora campi. To the Pope God hath laid all things under his feet, sheep, oxen, and all cattle. Peter did fight and cut of Malcus' ear, the Popes cut of the emperors heads, fight with them, subdue them, and tread upon them. Their foundation is the sword, fire, faggot, tyranny, and all iniquity. This sword Christ bad Peter put up, they draw it, and shaketh it over all Nations. Where prove they that Peter was the chiefest of the Apostles? where prove they, him too be the best, or such a one as all the other should obey? was he the Uicegerat of Christ? can he do all that Christ can do? who was reproved of Paul, the lest and lowest of all the Apostles? 
Gal. 2. ver. 11 1. Cor. 15. ver 6.  where was his sword than? where was his courageous stomach? Did not little Paul drive great Peter away? Wherefore ye see that the Pope founding his authority, ambition, vain glory, Supremacy, dignity, and superiority, upon Peter, must needs fall, it must needs be grounded upon errors and iniquity.  
That which hath two heads is monstrous, but if Christ be head, (as he is the only head) and the Pope also, than is it a monstrous body. But more monstrous is that body, that hath three or four heads: 
M●n● Pope's a● once, to many to be good.  for at once there were three or four Popes together, & every one called himself head. Which of them was the head? let them answer, if they can: if they can not, let the head fall with the body. If Rome make the Pope holy, if the seat where the Pope is, 
The place maketh the Pope holy.  can not err, if his church be catholic and universal, how chanced it that at one time in the year of Christ 1411. Clement was Pope at Auenion in France, Pope Urban at Room, Benedict the xiii succeeded Clement at Auenion in France, Gregory the xii was the Pope at Rome, john Pope at Bononia, and all deposed in the Council of Constance. One of these reviled an other, blasphemed an other, cursed, excommunicated, calling one an other Antichrist, Traitor, Murderer, Sons of belial, Servants of Satan, Heretics, schismatics, and Cruel tyrants. If the presence of Peter make the place too be the best, and of most authority, why was not Jerusalem the chief City, the high See, and the Metropolitan of the whole world? For there Peter preached first, and converted many thousands. And you can no● read of one that he converted at Room, when he was never there, as the former discourse proveth. Where gave Christ, and at what time, the authority and prerogative of ●osinge and ●ynding? He gave it before his death, and in jury: than by good reason that time should be better than this, & jury holier than Room: for many hundredth years after was Room established. Now, because neither time nor place is esteemed among Christians, but faith in jesus Christ: there is the Church, where Christians worship him in verity. Then Rome is not too be preferred before the whole world, neither a City before Cities, a Town before Shy●es, a small part of Europe, before Asia, Africa, and America. Besides this, why is not Antioch, Pontus, Galatia, Cappadocia, Bythinia, Asia, egypt, and Babylon, too be preferred, seeing that there he preached, there he planted, there he grafted, there he did sow, there he watered, there he taught and instructed, and brought the people from error to truth, from Superstition to Religion, from Tyranny to Clemency, 
Epis●. Peter. cap. 1. ver. 1.  from Fraud too Sincerity, from Dissimulation and hypocrisy too verity, from Avarice too Frankness, 
Gen. 49. ver. 33. Luk. 16. ve. 22 Goe 35. ver 29. Da. 12. ver. 13 Luc. 23. ve. 43  from Wickedness too Virtue, from Earthly things too Heavenly things, from the admiration of worldly pomp too the contemplation of heavenly things, from Hell too Heaven, from misery too felicity, and from earthly possession too the inheritance of jacob, too the bosom of Abraham, too the possession of Isaac, too the let of Danyell, and too the Paradise of the blessed thief.  
NOW, I haste too the confutation of their Arguments, whereby they go about too prove that Peter and the Pope is the head of the Church. But first I will declare a true history, from time too time, and that briefly, what they were that were afore the Pope, 
The History. Luc. 4. ver. 17  and how the Church of Rome came too such a prerogative and dignity.  
Christ himself disputed and reasoned with the Doctoures, opposing, answering, and confuting them: So did john the baptist, so did the Apostles, so did Stephan, so Aquila, Apollo, and all other that had any of these gifts, which are repeated in saint Paul. And this order of every man too utter his gift, continued unto the time of Theodoret, 
1. Cor. 14. Theodoret. upon the 1. to the Cor. 14. Decree .5. titule .8. cap. 14  and unto the time of Gregory the ninth Pope of that name, as appeareth by his law: for he made laws, that no Say man should preach of whatsoever degree he were, Noble man, Gentle man, and other. An Elder and a Bishop were both one at the beginning, Act. 20. vers. 17.28. 
A Bishop.  which two verses conferred will show you that there is no difference between an Elder and a Bishop. 
An Elder.  The which Paul proveth, 
Philip .1. ve. 1  and Hierom and Theodoret upon the same chapter. Paul in that place calleth Bishops & Elders such, as taught the people and instructed them: 
Deacons.  and Deacons such as provided for the poor, like too our Church Wardens. Afterwards they began too altar this order: for Eusebius libro .4. & .5. affirmeth, that the Church was a virgin immaculate until the death of john the evangelist, and than errors to have creeped in, who died from the birth of Christ xxv years. And about ●. years after his death, 
〈◊〉 Martyr saith 〈◊〉 ●ho was in the year of Christ .145  or before the Church began to have one as chief, whom they called, a Precedent, or one as an Ouerso●er of the people: and here sayeth Beza, the Devil began to practise his perversity, and lay the foundation of his Tyranny. 
Beza upon the 〈◊〉 the Philip ver. 1.  Every City and Town had a Bishop that taught them: but among them there was no Supremacy. The Emperors afterward which had certain principal Cities in every Shire one or more, 
Metropolis.  whereto all the country about resorted to the Law, and to decide other matters, gave greater authority to the bishops of the Mother cities (for so they were called) then too the Bishops of other villages in the country. 

Carthage 〈◊〉. Calcedo 〈◊〉.  
An●iochine counsel.   And as they called the mother cities Metrapoleiss, or matrikous kathedras▪ or meizonas, poleis: so did they call the Bishop or Minister thereof or Pastor, protonton, protenonta, proestota, or patriarchin, or Metropolitin▪ As they call the great Cities, Mother Cities, Mother Seats, The first seats, or greater Cities: so did they call the priest thereof, 
Nycene coun●cel in the year of Christ .324. or 326. or 328.  or minister, or Bishop, or pastor, the first, the chief, the precedent, a patriarch, or Metropolitan. We read in the council of nice, that Alexandria was chief over Egypt, Lybia and Pentapolis, and Antioch was chief over the countries about, as Rome was in Italy. 

Constantinople council 2. Anno Christi ●83.  
Rome was not superior, nor ye● the Pope,  
Uielerius de stat. primate. ecc●●si●  
Arch bishops etc.   Where was there any superiority more at Rome then at Alexandria, or at Antioch? In the second council held at Constantinople, it was decreed, that the Bishop of Alexandria should govern the Cast countries, & that Antioch might have that dignity that was appointed in Nycene council, the Bishop of Thrace his country: the Bishop of Pontus his, the Bishop of Rome Italy, and so of all the rest. Socrates in his history repeateth several metropolitans, which are called patriarchs: for they were booth of one Authority. As Nectarius over Megapolis, meaning Constantinople and Thrace, Helladius over Pontus, Basile over Caesarea of Cappadocia: Otrius over Miletene in Armenia: Amphilochius in Asia at Iconiam: Optimus at Antioch of Pisidia: Timothe to Alexandria of Egypt: Pelagius to Laodicia: 
Nicene. council. cap. 7. & just. novel constitu. 123  Diodorus to Tharsus: Meletius to Antioch: The Bishop of Jerusalem, to Jerusalem. These same metropolitans they called also archbishops. They (say the false framed Epistles ascribed to Clemens and Anacletus) were chief cities Metropoles: where were Archiflamines and Protoflamines, and therefore Pontianus in Atheneus calleth vinum omnium malorum Metropolin, and so say these forged Archiflamines were turned into Archibishoppes.  
Because that the first Emperors were at Rome, 
The 1. council at Constantinople. ca 3. Uielerius Chalcedon council. cap. 28.  therefore it was called ta presbeia 'tis timis, that is, the chief honour was given to Rome: It was the first: and Constantinople was the second Of this equality or Superiority, or inferiority read the Council held at Chalcedon in the year of Christ .453. And Vielerius, where it was concluded that Constantinople was of the same authority with Rome, though it be the second after, and Alexandria the third, and Jerusalem the fourth. In the year of Christ 590. John bishop of Constantinople, ambitiously desired to be Supreme head oikoumenikon paces 'tis oikoumenis, 
john Bishop of constanti.  the Universal Bishop of the whole world that was habitable. And therefore Gregory the first Bishop at Rome of that name, called the same john, the forerunner of antichrist, 
alias maleface The first that called himself. Pope. Boniface .3 Phocas.  Epist. lib. 2. cap. 194. Half a score year after, or little more, Boniface the third of that name was made Bishop at Rome, and the first that was ordained or named Pope, or Summus Pontifex, the High Bishop, and this did the Emperor Phocas to have aid of the Pope, which killed the Emperor Mauritius. his wife, his brother, and his son, with many other, and made himself Emperor. The Pope had this beginning. After him every Pope increased his authority with privileges, statutes, decrees, and precepts, till that they grew to such dignity, that they created Emperors, who were wont to created them, they deposed them, they fought with them, they trod on their necks, they rebelled against them, they cursed them with book, bell, and candle lighted, they pardoned them all that would fight against the Emperor.  

The first Objection.  
They allege Scripture for their purpose, 
Mat. 4. ver. 6 Psal. 91. ver. 11.12.13.  as the devil did to Christ. They object this place of the Gospel written by Saint Matthew: Thou art Peter, and upon this Peter I will build my Church. Peter, say they, is the foundation of the Church, of him it dependeth, in him it rests, and he is the head thereof. Let us answer this Objection with the true Interpretation, and Exposition of Chrystes mind. Thou art Peter, etc.  
Thy name, sayeth Christ, is Simon, but henceforth it shallbe Peter, 
Math. 16. ve. 18.  a Rock, or stone, or rather one depending of the rock, as I promised in the first of john, ver. 42. that thou shouldst be called Cephas, 
Christ's is the rock● and not Peter.  a stone, but I altar it into Peter, because thy name shallbe derived of me. For I am Petra, and thou Peter: I christ, and thou a christian: I a Rock, and thou rocky, or builded upon the rock. The Allusion and affinetie of the Greek word proveth this sense, sy ei petros, etc. Thou art Peter, because thou believest in Petra, 
Math. 16. ve. 18.  that is in me the Rock: upon the which I will build my congregation, whom I will to be called Peter's, as thou art, deriving their name of me the rock: 
every faithful man is a Peter.  because who soever shall believe in me as thou dost, I will give him the same name that thou hast. Wherefore who so confesseth me as thou dost, shallbe called Peter of me Petra: that is, a christian of my name Christ. Hierom upon the 8. of Matthew affirmeth, that Peter had his name of Petra, which is Christ. All are Peter'S which believe in this Rock: I will build my family and congregation upon it: 
1. Cor. 10. ve. 4  wherefore all my family and people are Peter'S. Peter in this place is put for all christians: 
Peter.  and is a general word signifying all believers and confessoures of Christ. Therefore Jerome upon the sixte of Amose, termeth all Christ's Apostles Peter'S. And the Christ founded not his church upon Peter (as our Romish catholics contend) but upon this rock, which was Peter's confession, ye shall understand by the text itself. What was his confession? that jesus christ was the son of God. Than this faith of peters is the foundation of the church cleaving to Christ: which foundation Paul defineth to be Christ, 1. Cor. 3. ver. 11. This church & congregation, because it confessed the same Christ, that Peter did, is very well termed & described by Paul, 
The Church. 1. Timothe. 3. ver. 15.  to be the establishment and pillar of truth: and by good reason, considering it is defined to be Christ's body, out of whose head is derived whatsoever nourisheth the body. Who soever hath this faith, and is a member of Christ's body, is a Peter. As Christ is called a stone, so are his people and servants named lively stones by participation: 
1. Peter 2. ve. 5.  as they are the light of the world, and salt of the earth: because the light and salt that they have, is derived and proceedeth from him, as of Petra, Peter'S, of christ, 
Matth. 5. ver. 13.  christians.  
That this is the true meaning of this place, it is evident high the 18. chapter of Matthew, ver. 15. where the same doctrine is applied to all Christians, 
Math. 18. ver. 15.  when he sayeth: If thy brother trespass against thee, tell him his fault between thee and him: If he hear thee, thou hast won thy brother. What is it too win a man's brother, but to lose him from his sin, wherewith he was bond? 
To win a man's Brother.  By the which, if he will not be corrected, let him be as an Heathen and a Publican. And thus he is bond, because he will not repent. For, sayeth Christ, (speaking to all christians) what soever ye bind or lose upon earth, 
Ma. 18. ver. 18  shallbe bond and loosed in heaven. Adam and Eve in Paradise were the true church, who when they herded the promise, how that the seed of the woman, jesus Christ, should burst the Serpent's head, believed it: upon the which belief Christ builded his congregation: 
To bind and l●●se.  and this is the Rock. They did bind themselves in eating of the fruit, in not obeinge the commandment, in offending the law. They loused themselves in confessing their fault, obeying chrystes voice, lamenting their fact, and believing in him, who should be born of the seed of a woman: their faith & confession of their offence with amendment of life, were the keys of heaven. 
The Keys.  By them they repossessed their felicity, which was lost, and re-entered into heaven. Christ granted to two or three gathered together in his name, 
Math. 18. ver. 20  their requests, and he to be among them. If this power and prerogative be equal and particularly given to every christian, and generally to all: than is it not only proper to the Pope. If all the congregation may bind and lose, then is the Pope's authority nothing, and he himself to be excluded as a reprobate, abhorred as a dissembler, defaced as an hypocrite, rejected as Psichicus in Tertullian was, 
Tertullian in his book de Castitate.  (who bragged as the Pope doth, that he had authority to forgive sins) deposed as an usurper, and condemned as an Antichrist▪ The congregation is builded upon the rock. Who is the Rock? Christ, not the Pope: faith in jesus Christ, not execrable pardons: hope in the Lord, not in man. 
1. Cor. 3. ve. ● Esay 5. ver. 1. 1. Cor. 3. ve. 9  If the Church and Congregation be a building, as Paul declareth, and an hasbandrie, and vineyard as the prophets testify: and if Christ be the builder, as is manifest, and the Husbandman: than hath the Pope no authority. 
Peter.  That every man is Peter that confesseth Christ with the same faith that Peter did. Hear Origen his interpretation discoursing upon this place, who was within 235. years after Christ. If we affirm and confess sayeth Origene, 
Origins.  that Christ is the son of the immortal God, as Peter did, then are we Peter'S, and shall obtain the same felicity that he hath obtained, because our confession and his is all one. If we confess Christ to be the son of God, the father revealing it too us, it shallbe said to each one of us: Thou art Peter, and upon thee I will build my congregation. Every man is Petra, a Rock, and lively stone, that is a follower of Christ, of whom they drank, which drunk of the spiritual Rock following them. Upon every such rock is the congregation of God builded. 
1. Cor. 10. ve. 4  If a man imagine the whole congregation and church to be builded upon Peter only, 
Marc. 3. ve. 17  what will ye say of james and john, the thundering children, and other of the Apostles? In deed it was spoken to Peter, 
Math. 16. ver 18.  thou art Peter, and upon this rock I will build my Congregation: Notwithstanding it is spoken in like manner to all the Apostles, and to all perfect and faithful men: because they are all Peter'S and Rocks, and upon all them and the prophets is Christ's church builded: 
Ephes. 3. ver. 20.  And the Gates of Hell shall not prevail against any of them. These gates of hell, are vices, sins, and other corruption of man's nature, which shall neither reign in their mortal bodies, neither prevail. Dost thou think that the keys of the Kingdom were only given to Peter, and to ●one other, 
Math. 19 ve. 19  neither any other should receive than? If these words were not common to all men, as they are (I will give unto thee the Keys of the kingdom of Heaven) how can all those sayings and things which are applied to Peter before be common to all men? For Christ thus spoke in common to them all: whom do you say that I am? 
Math. 16. ver. 13. 14.1●.  And Peter answered in the name of them all: Doth he not utter the same in plainer words, In the 20. of john, ver. 22.23. saying to all the Apostles, breathing upon them: receive the holy ghost: whose sins ye forgive, they shallbe forgiven, and whose ye retain, shallbe retained. They were all of like authority with Peter. All they that are imitators of Christ, are likewise called Peter'S, and rocks, as Christ and his faithful, of whom spiritual men drink spiritual drink. Of Christ all his are called Christ's or christians, according to the Prophet, who sayeth, he would save his Christ's. As Christ is called righteousness, and wisdom▪ so are we called righteous, because Christ is our righteousness and wisdom. So are christians named by other properties of God. Thus far Origen, 
Psichicus like the Pope Tertul in libr de cast.  with much more. Tertullian in his book of Chastity, who was but 210. year after Christ, writing against Phisicus, the high Bishop of bishops, who took upon him to forgive sin, adultery fornication, and other vices, sayeth thus: Show me examples of the Prophets, and of the Apostles, and I will acknowledge thy holiness, divinity, and godhead. If thou canst do so, I will grant thou canst forgive sin: If thy office be only to teach and minister, then is it not to forgive sin? 
Ma. 18. ve. 22  How hast thou this authority? thou presumest of this place. But Peter was commanded to forgive his brother so often as he offendeth: which sentence pertaineth to all men. The church is not the number and rabble of Bishops. This authority is of the Lord, and not of his servants: of God, not of any priest. Who is without sin? no man. Than no man can forgive sin. Who dare attribute to man that which is proper to God? who can lose an other man from death, save only the son of God? He in his passion delivered the thief from death. Wherefore, if thou followest him in forgiving sins, and canst say, thou hast not offended: I pray thee suffer for me. If thou be a sinner, how can thy oil serve both for thee and me, for thy light and mine? It is in Mat. 9 ver. 2. that Christ had power to forgive sins, and know men's hearts, but thou canst do neither. If thou presumest, prove by scriptures, or by miracles, as Christ did. Thus far Tertullian, with much more.  
Augustine writeth thus upon this place: Upon this Rock, which thou confessed, Peter: upon this rock which thou acknowledgest: saying, thou art Christ the son of the immortal God. Upon this Rock I will build my Congregation: that is upon myself the son of the immortal GOD: upon me I will build it, and not upon thee. Men being disposed to build upon men, said, I hold of Apollo, an other of Paul, an other of Cephas, which is Peter. The same Augustine upon the xxi of john, sayeth, this congregation can not fall, because it is founded upon the Rock, of the which Rock, or Petra, Peter hath his name: for Petra, which is the Rock, hath not his name of Peter, but Peter of Petra the Rock. As Christ hath not his name of a Christian, but a Christian of Christ. Thus far Augustine with many more reasons. Christ is the end of my faith, sayeth Ambrose upon the ninth of Luke, the end of my faith is the Son of God. Wherefore believe as Peter did, that thou mayst be blessed. The grace of Christ is great, which hath communicate almost all his names with his Disciples. 
john 1. ver. 4 8.9. john 8. ve 12 john. 6. ve. 51 1. Cor. hundred. ve. 4 Ma. 5. ver. 14 Math. 16. ve. 18.  Christ is the light of the world, the lively bread, and the Rock, and yet his Disciples are the light of world. We are all one bread, 1. Cor. 10. ver. 17. Neither did Christ deny his Disciple the strength and soundness of this word, because he had the constancy of his faith of Petra. The Rock is the faith in jesus, and faith is the foundation of the church. If thou be'st a Rock, thou shalt be in the church, because the church is builded upon the Rock. Thus far Ambrose. And after this sense do all the Greeks and Latins interpret this place.  
Hell gates shall not prevail against this faith, this rock, and against such as confess Christ, 
Hierom upon the .38. of isaiah. Hell. Gates. Gen. .22. ve. 17 job. 31. ve. 21  with as good a faith as Peter did. The Metaphor is taken of the Gates, wherein the jews & Gentiles exercised their judgements, as appeareth in Moses and job. And because wicked judges did there give false sentences, absolved the offenders, and condemned the innocentes, therefore false judgement, and Tyrannical judges, and injurious Magistrates, are called Hell gates, that is, the Gates of death, the judgement seats of death. Origen and Ambrose understand by Hell gates all vices. Such a strong rock, such a valiant member of Christ, and such a lively stone of Christ's congregation, was jeremy, whom God said, 
jeren. 1. ve. 18  he would make a strong defenced Town, an iron Pillar, a Wall of steel, against the hole land, against the priests, Kings, people, and the mighty Princes of juda, and such tyrants jeremy entreateth of in the end of his fystenth chapter. 

Math. 16. ver 18  
1. Peter 2. ve. 5   If every good man be a lively stone, as Peter himself writeth, and all the congregation, a Spiritual house, and the house of God, the pillar and ground of truth, and likewise Christ's own body, and the fullness of him that filleth all things: 

1. Timoth. 3. ver. 15.  
Ephes. 1. ver. 23.   Than is not the Pope, Cardinals, and Clergy, the church and pillars, in whom dwelleth no virtue. Neither Peter had any other keys than Adam, Seth, No, Melchisedeck, Abraam, job, Moses, and all the faithful had from the beginning. The keys of the Kingdom of heaven, are the opening and interpretation of the Scripture. What key (sayeth Tertullian in the four book against Mar) had the Doctors of the Law, 
The keys of heaven.  save interpretation? Tertullian invehing against the Eustix, affirmeth the keys to be given generally to all, the which every man when he departeth hence, carrieth with him. Wherefore, who so ever confesseth his sins, repenteth, and believeth in Christ, hath these keys, wherewith he openeth the lock, and entereth into heavenly felicity. Every man may bind and lose himself. Augustinus de doctrina lib. 1. cap. 8. sayeth: Too bind, is too persever in error, 

Math 18. ver. 18.19.  
To bind.  
To louse.   & too proceed in vice: too louse, too repent him of his sin, & believe that here in earth his sins shall be forgiven him. And this is too bind and louse.   

The second Objection.  
He that giveth authority too the Church, is supreme head. But the Pope giveth authority to the church, ergo he is supreme head. I deny your assumption, called otherwise the Minor. We prove it (say they) by S. Augustine, who sayeth: I would not believe the Scriptures, if the catholic church should not move me. I answer: This church that Augustine speaketh of, is not the church of Rome: and therefore the Pope giveth no authority to the church. If Augustine had meaned the church of Rome, than their argument might have seemed to have had a good ground. But Augustine meaned the church of Christ, as the Crede itself expoundeth it. What is the Catholic Church? 
The Catholic church.  The Crede answereth and interpreteth in these words: A communion, society, or company of all Saints and Godly men.  
Now, if Rome be all the world and a communion of Saints only, then is it the only Church: but it is neither all the world, neither a communion of Saints, therefore it is not the Church. Are shameful sinners Saints? horrible offender's Holy?  
Augustine meaned by the Catholic Church, Christ and his Disciples, and the consent of all them, which saw Christ, which herded him and his Disciples: and therefore is it called in the common Crede of Nice, the apostolic church. If Augustine did imagine that the Scriptures should take authority of the church, it had been an absurdity: considering that there is no congregation so perfect, no company so holy, no men so pure, which do not daily desire God too forgive them their offences, as they forgive them that offend against them. If we say, we sin not, we are liars, and there is no truth in us. 
1 Epist. john cap. 1. ver. 8.  Let us prove both by Reason, which is the Law of Nature, infixed in man Naturally, and by Scripture, that the Church doth take her authority of the Word, and not the Word of the Church. If Cleantes, and other Philosophers, 

The church's authority of the word.  
●e natura 〈◊〉 2. ve. 3 〈◊〉. 1.   as Tully testifieth, affirm partly by the Natural motions of their minds, no doubt moved by inspiration, that there is a GOD: partly by the presciencie and foreknowledge of the things to come, partly by the commodities which proceed of the temperature of the air, the plenty & abundance of all things necessary for man's use: partly by tempests, thunder, inundations, hail, lightning, earthquakes, storms, wonders, miracles, blazing stars, eclipses of Son and Moon, of the revolution of the heavens, of the constant and certain course of the fixed Stars and planets. Than must we confirm with David and Paul, that God's power, nature, and divinity, is known by visible things subjecteth to our senses. 

Psal 19 ve. 1.123.  
Paul. Rom. ● ve. 30.   If David and Paul prove by the natural courses of the heavens that there is a God, neither any people to be so ignorant, any Nation so rude, any country so Barbarous, which have not herded their voices: for David sayeth: 
Cicero 〈…〉  Their sound are go through all the world. Or as it is in the Hebrew: Their rule & course is known through all the world. By a figure the sound & voice is attributed in the .19. Psal. to the heavens, because they declare unto us with their constant course moving, and other marvelous dispositions, constellations, and influences, that there is a God. And by this means Paul proveth the gentiles to be without excuse, 
Rom. 1. ve. 20 And as the woorked of God are not the causes why there is a God but as witnesses, so is the Church a witness, but no cause.  because they might have known God by his creatures, and did know, but did not glorify him as God. By these it is evident, that the heavens and Gods woounderous works are not the causes why there is a God, but God is the cause of them, and they are as witnesses, and testimonies, that there must needs be a God. And because all the Scriptures teach nothing else but God to be the maker, defender, and governor of all, we are assured that they are the true scriptures, because they agree with this law of Nature, with this Heavenly description, and celestial disposition, whereby there is understand to be a God. If David and Paul prove the divinity, power, and providence of God by his creatures, so must we allow the scriptures by the same means, because they differ not from the discourse. Wherefore the church taketh no authority of itself, but of God: nor the scriptures any power of men, which are full of errors.  
We know, Moses, Danyels, Salomons, jobs works, and the rest of the scriptures to be of force, because they agree with the rule of nature. They are witnesses, but no authors. If a Lawyer answer by the Law, he doth his duty: but if he answer of his own brain, it is naught, neither will any man believe him. He is a wicked judge that attributeth more to his own wit and will, than to the law. This doth the Pope, contrary to all the ancient Doctors, and virtuous writers, who affirm no man to be believed, unless he allege the scriptures. If an Ambassador go from one Prince to an other, and be commanded neither to add to his commission, nor diminish, he is a traitor if he do. How much more the Pope, who by his false embassage, doth not only add and diminish where he lusteth, but also changeth, perverteth, correcteth, depraveth, and abolisheth the Scriptures, setting up his own constitutions and brainless Decréees. The Prince to whom this Ambassador is sent, cannot tell whether his commission is true or not, but by conferring of the other Princes letters, out of the which he must have the truth: So must we run to the scriptures, and try by them whether the Pope and other impure spirits do well in usurping such authority. The Church may be a witness, 
the Church a witness.  that these are the Scriptures, as the heavenly bodies, that there is a God: are the scriptures any better, although they be as testimonialles? The church may be witness, the faithful people may testify that these are the scriptures, and yet the scriptures perfect, constant, and certain of themselves. Augustine lib. 2. cap. 14.32. willeth Cresconius to omit the authority of Cyprian, 
Augustine interpreteth himself.  and allege the scripture, the which, if he could he would give place. against Maximinus he willeth him to let the councils alone, and bring scripture, that thereby th● truth might be tried.   

The third Objection.  
The Pope is called in the first chapter of the Gospel of john, ver. 42. Cephas, and Cepha in the Greek tongue is Caput, a head, Ergo the Pope is head of the church. 
Lira. upon. the 1. of john. Cephas. says Lire 15. Capitan. Ibidem. Anacletus.  Your ignorance is intolerable: you despise the tongues, ye will rather cleave to your old errors, and gloss, then to seek for the truth. You forsake the fountains, and dig and drink of puddles and kennelles: You wrist and turn the scriptures from the meaning of Christ, too satisfy your own opinions. Your reading in the Text Cephas, which is a Syrian word, thought that it had been Cephale, a Greek word. For, say you, Cephas is an head in Greek, and cometh of Cephale, 
john. i ve. 42  and therefore you say that Peter, who was called Cephas, is the head of the church, when as Cepha, the Syrian word, which signifieth a stone, being turned into Greek, soundeth Cephas. Thus ye turned white into black: ye chop, you change, you turn, you pervert and deprave all for lack of knowledge. For Christ sayeth, 
Euthim. upon this place,  that whereas Peter was called before Simon, his name should be changed and called Cephas, which is a stone, as john himself interpreteth it. Because that not only Peter, but also all they that believe in Christ, 
john 1 ve. 42  are lively stones. As out of a stone cometh fire, so doth burning charity out of godly men. As a stone or Rock is strong, steadfast and firm, so is every Peter, I mean every Christian, against whose faith no Tyranny, no Hell gates, no persecution, no affliction, can prevail. What do I say, do they not preveyle? yea, they prevail against the body, the Soul they cannot kill.   

The fourth Objection.  
Is not he the chief and head that is first named? Is not a King named afore his subjects? The husband before the wife? Peter was first named.  
I answer, Is Priscilla better than her husband, 
Matt. 10. ver. 2. Mar. 3. ver. 16. Luc. 6. ve. 14. Act. 18. ve. 26. Cor. 11. ver. 3. 1. john. ve. 4●  because that she is first named in the text, and Aquila after her. But that cannot be, for S. Paul saith that the man is the woman's head. This word Protos, as Theophilacte interpreteth, hath his respect only to his brother Andrew, who was called before, and Peter after, for they two were protokleti. And notwithstanding that Peter is named first in some places, yet is Andrew named before him, as in the first of john, ver. 44. Philip, sayeth john, was of the same City that Andrew & Peter were of. And in the 24. ver. of the 20. chaptes of Matthew, the other 10. were offended with james & john. In the which text Peter was not named the first but only with the rest. We are forbidden to give Supremacy too any Bishop. Esoitai oi eschatoi protoi. Kai oi protoi eschatoi oi eschatoi.   

The fift Objection.  
The Popes may lawfully depose Emperors. 
The same. written Paul the 4 pope of that name in the year of Christ 1556. the .4. day of may in his bull which I saw in print. psal. 91. ver. 13.  For as the Moon taketh light of the Sun, so doth the Emperor of the Pope. And the Pope may tread upon the Emperors neck, as Pope Alexander did upon the neck of Frederick, the second Emperor of that name. And that was prophesied long before by David, a friend of ours, in these words: Super Aspidem & Basyliscum ambulabis, & conculcabis Draconem & Leonem: Thou shalt walk upon the Adder and Basilisk, and shalt tread upon the Dragon and Lyon. O you tyrants, O you rebels. Where is your Truth, where is your Obedience? Was it not spoken of Christ, and so generally to all good men, against whom the force of the Devil should not prevail? Do you so entreat your King and Prince?  
How dare you be so bold, as to call your Emperor Aspis, Basylick, Lion and Dragon? much less aught you to tread upon them, too put them too death, and too depose them. They have authority by God's word too rule over you, 
Theodoret & Chrisostome upon the .13. to the Rom.  too have you in subjection, and not you them. You allege Scripture as though the devil did too Christ: and the next verse, too that which the devil alleged: as though the devil and the Pope were saying Matynes together.   

The sixth Objection.  
Well say what you will, our holy Father may do what he list. What, if he should cell the whole world, perhaps you will say that it were Simony: but I will swear upon a book, that it were no Simony, though he sold the whole world, because that he selleth but his own: for so our old friend David prophesied upon him: 
Psal. 8. ve. 6.7  Omnia subiecisti sub pedibus eius, oves & boves & pecora campi. Thou hast put all things under his feet, all sheep and oxen, yea all the beasts of the field.  
O heaven, O earth, the devil alleged Scripture more probably. Surely David speaketh of man, too whom God hath given all things for his use & commodity: and Allegorically too Christ, whom he hath made Lord and King over all.   

The seventh Objection.  
Did not Pope Agatho writ in an Epistle to the Emperors in the fourth Action of the Synod at Constantinople, 
Cent. 7. c. 7. p. ●29. linea. 52.  that the church of Room did never err, neither was possible that it should err? Is not this enough? Is it not a goodly saying? Is it not worthy too be embraced? O what a golden sentence is this? Where can you read the like? I assure you it is not possible too be answered.  
I answer, that I am able too prove that every Pope hath erred, if sin be error. Moreover, the most just man sinneth seven times, 
Prove. 24 ve. 16. 1. john 1 ve. 8  and he that sayeth, that he hath no sin, is a liar, & there is no truth in him.   

The eight Objection.  
Panormitane an archbishop did affirm and reason in a Council at Basile, 
Aeneas' Silvius libro. 1. & .2  in the xxxix Session, that the Pope aught too be above all Bishops.  
I answer, that the said Panormitane made an Oration too that effect, and made the Pope Lord over the Church: notwithstanding the Bishop of Argens, john Segovius, and Frances de Funx, Divines, confuted that error in the said Council, & proved Pope Eugenius the fourth of that name to be a relapse, and an heretic: because that he took upon him too dissolve, transport, & prorogue that Council. Can he be Lord over the Church, that should be a minister, and as he writeth himself, servus servorum? 
1 Peter. 5. ve. 3. matt. 18. ve. 17.  Peter willeth no man, no Bishop, too rule over the Church, but too be ruled by the Church.   

The ninth Objection.  
Oravi pro te, Petre, ne deficiat fides tua. I have prayed for thee, 
Luc 22, ver, 32.  Peter, that thy faith should not fail thee. He can not err, whom Christ prayeth for: but Christ prayed for Peter, ergo Peter could not err.  
I deny the proposition, which you call the Mayor, for Christ prayeth for all men, as well as for Peter, 
john 17. ve. 9 Luc. 23. ve. 34  and also for them that persecute him: ergo by your argument, all men should be head of the Church, yea even they that persecute Christ, as the Pope doth. Augustine writeth, that Peter figureth all Christians, 
Augustine upon the psalms  & the universal Church: ergo when Christ prayed for Peter, that he should not err, he prayed also for all Christians, and for the universal church, that it should not err. And that this is Christ's meaning, 
Mat. 26. ver. 75. Galat. 2. verse 11.14.  you shall understand by the often fall of Peter after this prayer of Christ: for he denied Christ thrice, & was also reproved of Paul after this prayer.   

The tenth Objection.  
Peter, feed my sheep: these words give too Peter a superiority. 
john. 21. ver. 16.17. Act. 20. ver. 22 23.   
I answer, that Christ did command james and john with the rest of the Apostles to do the like Did they not feed the sheep of Christ also? Did not james preach at Jerusalem, and john at Ephesus?  
Moreover, Paul exhorteth the elders of Ephesus too feed the flock and church of God committed too their charge: 
Act. 20. ver. 28  wherefore too feed Christ's sheep, is as well proper too all men that have the gift, as too Peter. Of this matter read Ambrose in his pastoral.   

The xj Objection.  

Pope Calixtus. dist. 12. ca non decet.  As Christ came too do the will of his Father, so must you do the will of your mother the church of Rome.  
I answer, that you call the church of Rome the Pope & his Cardinals, 
Matt. 18. ver. 19  but Christ calleth his church general, and not special, a communion of Saints, and not a rabble of Bishops, as Tertullian writeth, Catholic and not Private. For Christ sayeth, wheresoever there be two or three gathered together in his name, there is he among them, 
Matt. 18. ver. 19  yea though they be Say men, as Tertullian noteth. Is the Pope the church's son? or is he her father? If her son, what a son is he, that usurpeth and prefereth himself before his mother? Therefore sayeth Augustine: God will not acknowledge himself to be his father, that will not confess the church to be his mother. If her father, ergo not her child.  
You say, the Pope is the head. I answer, that when the Pope is cut of by death, where is your head? is it not dead? where is the body? is it not dead? But the body that is the Church, liveth always, either Militant, or Triumphant, or rather both: Ergo we must look for an other head, that can not dye, even Christ above.   

The twelve Objection.  
Had not Pope Paschalis in the year of Christ .1100. a girdle having seven keys and seven seals, in token of his sevenfold power, according to the sevenfold grace of the holy Ghost, of binbing, losing, shutting, opening, sealing, resigning, and judging.  
I answer, that it is blasphemy to compare the Pope with the holy Ghost. Is not he Antichrist, that attributeth to himself all the gifts of the holy Ghost?   

The xiij Objection.  
No Council may be called without the Pope.  

Act. 1. ver 4  I answer to this objection on this wise: We read that Christ called the first council, willing the Apostles not too depart out of Jerusalem but to look for the promise of the Father. In the election of the seventh deacons (which was the second council) Peter did not call the council, but .12. 
Act. 6. ve. 5.  Apostles called the multitude. The third council was called in the .15. of the Acts. 
Act. 15. ve. 18  Where it appeareth that james was the chief and not Peter. Was the Pope called to any of these counsels? Nay surely, they never known him.  
And many years after Christ all the counsels, till the Pope began to rule, were gathered together by the Emperors, Ki●●es, princes, and other magistrates.   

The xiiii Objection.  
Omnino definimus, declaramus, pronunciamus, 

Bonifacius extra de. maior. et obed. c. una in.  
An Article of the faith.   omnem creaturam subesse Romano pontifici de necessitate salutis.  
We define, declare, and pronounce that every creature must be under the Pope of necessity, or else it cannot be saved.  
I answer that salvation cometh neither from the East nor the west, neither from Rome, neither from priest, prelate, nor Pope, but from God only. Your wealth and riches give you authority, you are rich in revenues, but poor in heavenly treasures.  
Blessed be the poor in spirit, 
Mat. 5. ve. 3  you are arrogant and presumptuous since that venom, I mean riches, entered into the church, as the Lord Cobham said, whom the archbishop of Caunterburie, 
An. 1387.  Thomas Arundel asked what he meaned by that venom. I mean (said he) your Possessions, lordships, and jurisdictions. For than cried an Angel in the air, as your own Chronicles make mention, woe, woe, woe: Now, even this day is venom powered into the church.  
christ was meek and merciful: the Pope is proud, and a Tyrant.  
Christ is poor and forgave: the Pope is rich and a malicious murderer.  
Rome is the nest of Antichrist, and out of that filthy nest, come out unclean birds, Prelates, Priests, Monks, Cardinals, which are the body of Antichrist: and the piled Friars the Tail, which cover his most filthy part. For they preach lies, and therefore are the tail behind.   

The xv. Objection.  


Hierim. 1. ver. 10.  
Pope Bonif. 8. extra, c. unam Sanctam.  
Pope. joh 22 e●tra. c. supra. Gentes.  
Rome over all Nations.   jeremy prophesieth of the church of Rome, saying, behold I have set thee over all Nations and Kingdoms, to pluck up, and to break down, and build, and to plant. I answer, that God commanded jeremy to pull up the weeds of superstition, and to pull down all the monuments of Idolatry. But the Pope draweth this godly sentence to the defence of his usurped power, perverting the mind of the holy ghost, and depraving the Text of jeremy: and by this Text he usurpeth that he may pull down the Gospel, and set up his decréees: root out the truth, & plant heresy or superstition, as it is written of him in another place: Diruit, aedificat, mutat quadrata rotundis.   

The xuj. Objection.  
johannes de turre cremata, a holy Cardinal, writeth thus: Papa est Rex Regum, 
The Pope Lord of Lords  & Dominus dominantium, & verus Dominus totius orbis, iure, licet non facto. The Pope is King of Kings, Lord of Lords, and the true Lord of the whole world, by right, though not in deed. And that Constantinus when he gave him Rome, restored to him but his own, 
john. 1. ve. 11 mark how the Papists deprave the Scriptures.  for the Pope, as S. john writeth of Christ, in propria venit, & sui eum receperunt: He came into his own, and his own received him.  
I answer, Is not he Antichrist that perverteth the Scriptures, and that either addeth or taketh away: but he taketh away Non, and attributeth the Text to himself, which utterly perverteth the Text. Ergo he is Antichrist. What a presumptuous Prelate is he that calleth himself King of Kings, and Lord of Lords? If ye read the letter sent to Cardinal Poole, by Stox●ye Bishop of London, and Tunstall Bishop of Durham, and the book of Obedience, written by Stephan Gardner Bishop of Wynchester, which all were rank Papists: you shall understand that they prove that the Pope is not the head of the Church. The said Pool did say that Zuinglius opinion in the Sacrament was most probable, which he could be content to follow, if the Church of Rome had not decréeed the contrary.   

The 17. Objection.  
None hath power against the Pope, no more than the Axe against the Hewer. 
Pope Nico●, dist. C. inferior.   
I answer, that he may well be compared to a Hewer, which by his Axes and cruel tyrants hew down the good timber, and if he could, would cut off the Emperors and Princes necks.   

The 18. Objection.  
You heretics object, that the Canon Law sayeth, 
Gloss. extra de sede vacant. ad Apostolatus▪ Pope lo. causa. 1.4.7 c. nos. numbers .22. ver. 27.28.29 The pope balaam.  that Balaam when he was reproved of his Ass figureth the Pope and Prelates, and the Ass their subjects. Ergo, say you heretics, the Pope may be reproved of his subjects, but that is no example to be followed. For it pleaseth not our holy father to be Balaam or his Ass.  
I answer, that if ye admit other parts of the Canon Law, why will ye not admit this? Doth Balaam signify Prelates? Surely your own Law subverteth itself. For whether was Balaam or his Ass wiser? If his Ass, as she was in deed, then are the Pope's subjects wiser. For the law sayeth, that the Ass signify them.   

The 19 Objection.  
The Pope may not be accused of any crime, 
Hugo in glo●t dist. 40. ca non nos. dist. 4 ca si papa. Exod. 26. ver. 13.14.15. Act. 8. ver. 9 1. Timot. 1. ve. 9.10. 1. Cor. 6. ver. 9  niether of murder, neither adultery, neither simony, or such like.  
I answer, Is not murder contrary to the sixte commandment? Is not adultery against the seventh? And theft against the eight? And Simony an offence against the holy ghost? And other vices against wholesome doctrine? Besides this, neither murder nor adultery shall enter into the kingdom of God.   

The 20. Objection.  
He that disobeyeth me, is as much to be cursed, 
August. de an co●a. glos. ord.  as he that denieth the Omnipotency of God.  
I answer, that this is the voice of Antichrist, and therefore not worthy to be answered.   

The 21. Objection.  
It may seem well verified of me that was spoken of Christ, 
Antony▪ sum, mayor. 3 part. dist. 22.  Psalm. 8. Omnia subiecisti sub pedibus eius, oves, & boves, & universa pecora campi, volucres coeli, & pisces maris: Thou hast subdued all things under his feet: Sheep, Oxen, and all cattle of the field, the birds of heaven, and the fish of the sea.  
I answer, Is not he the child of perdition, that challengeth that which was proper to Christ, and compareth himself with God? 
Hostiens. in ca quar. de translat: proel. ex summa casuum. Fratris baptist.  2. Thess. 2. ver. 4. They say he is all in all, and can do all that God can do, clave non errant. Do you not understand by Oxen the jews, and Heretics: by cattle, Pagans: by sheep Emperors, Princes, and Prelates: by birds, the Angels and Potentates of heaven, over whom he hath power, and whom he doth excel in four points, in jurisdiction, in administration of the Sacraments, in knowledge, and in reward. By the fish of the sea, 
Antonius. 23. q. 5. ca ●mnium.  are meaned the souls of purgatory, as Gregory the Pope did deliver the Emperor Trajan out of hell.   

The 22. Objection.  

Glos. in causa. ●1. q. 3. cap. absit.  The Pope's law sayeth, that if any of his Clergy should be found embracing a woman, it must be expounded and presupposed, that he doth it to bless her.  

1. Thess. 5. ve. 22.  I answer, that we may not only abstain from doing of evil, but also from all suspicion of evil.   

The 23. Objection.  

Glos in causa. ●●. q. 3. ca absit.  The Pope in his supremacy, is Abel, in government the Arch of No, in Patriarchdome Abraham, in order Melchisedech, in dignity Aaron, in authority Moses, in seat judicial Samuel, in zeal Helias, in meekness David, in power Peter, in unction Christ.  

●●. Goe 4. ve. 8.  I answer, the Pope cannot be Abel, for the Pope persecuteth, and Abel was persecuted. The Arch figureth the Mystical body of Christ: but the Pope presumeth to be the head, Ergo, he is not the Arch. 
Hebr. 7. ver. 2.  Abraham gave Tithes, the Pope receiveth: ergo he is not Abraham: Melchisedech he is not, for none is after the order of Melchisedech, but Christ only: As Paul proveth evidently. 
Heb. 7. ver. 3.11.15.16.17. Heb. 5. ver. 6. Psa. 110. ve. 4. Heb. 7. ver. 3.  But the Pope is not Christ, Ergo, not Melchisedech. Moreover, Melchisedech is without father or mother, beginning or ending, the Pope is not.  
Aaron ruled not over Kings, the Pope ruleth over the whole world: Ergo he is not Aaron.  
Moses ruled over jury, the Pope over Asia, Africa, Europe, America, heaven, Angels, hell damned souls, and the poor wretches of purgatory, Ergo, etc. Samuel granted his authority to a securall Prince, even to Saul, the pope denieth it, ergo he is not Samuel.  
Helias killed the priests of Baal: 
1. Reg. 9 ver. 22. 1. Reg. 18. ver. 40.  the Pope promoteth such like: ergo he is not Helias.  
David forgave his enemies, the pope revengeth: ergo he. etc.  
The Emperor Nero persecuted Peter, as they writ, but the Pope persecuteth Emperors: ergo, etc. 
Luc. 9 ver. 18.   
Christ was anointed of the holy ghost: the Pope of men, ergo he is not Christ.   

The 24. Objection.  
We have a place out of David Psal. 19 ver. 4. 
Fundamenta. de elect. in sexto.  say the Papists which no heretic can deny. Their sound is go thorough the whole world. In omnem terram exivit sonus eorum. The sound of our holy father and of his successors is go through the world, his pardons, his legates, his bells, his bulls, his commissions, his grace, his power, his prerogative, his authority, is in every corner of the earth. I answer that this place of David proveth that the marvelous works of God, as the Stars, the Moon, the Sun and the description of the heavenly bodies, declare that there is a God, and because that David expresseth the matter more effectually in his natural tongue, thus he sayeth.  
Hashamaim, mesapperim Chevod el, oumaguas hiadeve, magid harachiang, tom leiom iabbiang omer, velaiel lelaiela iecave daguath. En omer, veen debarim beli nishmaug colam. Be call haharets iatsa cavam ou bictse tebel nullehem, lashemesh shame ohel bahem. We hu Cerhathan iotse mecuppatho, iashis che gibbor larats orac. mictse hashamaim motsao ou to couphato gual chet sotham, ve en iustar me canematho. Hitherto I have repeated & confuted (although they need no confutation, they were so falsely alleged) some objections although not all which they collect out of the Scriptures, or out of other probable authors. Now I will note certain such absurdities, as they bring out of their laws, decrees, decretals, & out of such as have for lucre, promotion, & for flattery bestowed their time in uttering absurdities, and such absurdities, as do more effectually overthrow & deface their doings, than any of our answers or confutations can. These I thought good to signify, lest that any man should think that the time is evil bestowed in writing them, worse in reading: and worst of all, in printing. You shall therefore understand, that there is nothing so abominable, nothing so absurd, so unreasonable and contrary to all sense, which they dare not both speak, writ, print, avouch, and also defend. As for example:  
What say they, though julius the second Pope did throw Peter's keys into Tiber, 
julius 2.  and sworn an horribe oath, that seeing they would profit nothing, he would try what Paul's sword could do. 
julius 3.  And what, though julius the third blasphemed for his hoggoes flesh, saying: putano de Dio, dispetto de Dio, bring me my hogs flesh. And likewise for his Peacock, when one asked, why his holiness was so moved, he answered: If God cast Adam out of Paradise for eating of an Apple, what would you have me too do for my Peacock? Is not my peacock better than an Apple? And thus they answer such blasphemies: that, in that the Pope was a man, he offended, but in that he was Christ's Vicegerent, he could not sin: For, say they, though he were a desperate man, yet the seat and place, maketh him holy.   

Now I come to their Objections which they allege out of their Canons and Doctors.  
The first Objection.  
HE is, say they, the head of the Church that ruleth the whole world. But the Pope ruleth the whole world▪ Ergo he is the head of the Church.  
I deny the Minor. They prove it by Thomas, the irrefragable Doctor, in these words: The Pope (sayeth he) is chief Bishop. For as a King ruleth his realm, so doth he the whole world: and Bishops, for his help and ease, are joined in every city, as judges, Thom. secund. second. 4.98. art. 9 & 4.20. art. 4. What an argument is this of Thomas of Aquine? Is it a good comparison to compare a subject with a King? or rather prefer him before the king of the Romans?  

1 Where was his authority, when Nero persecuted (as they say) Peter?  
2 Was not Linus (as they report) the second Pope at Rome, 
Many of the first learned men whom they call Popes, put to death.  in the year of Christ 82? Where was his universal power? where was his might, when he was put to death of Saturninus, the Consul of Rome, who was inferior to Vespasian, being Emperor at that time?  
3 Did not Domitian kill Anacletus? an. 84.  
4 Did not Trayane fasten an anchor above Clement neck and cause him to be cast into the sea? anno. 102.  
5 Was not Euarestus murdered by the same Emperor.  
6 Did not Aurelianus the Lieutenant the like to Alexander. an. 121.  
7 And was not Pius killed in the time of Antonius verus? an. 121  
8 And likewise Anicete? an. 159. And Sother? an. 169.  
9 And Eleutherius beheaded? an. 177.191.  
10 And Zepherinus in the time of the Empe. Aurelius. an. 220.  
11 And Ca●ixtus in the time of Severus apprehended, beaten with clubs, cast in prison, thrown out of a window headlong, and his body cast into a pit? an. ●26.  
12 And Vrbanus at the same time banished, and at length killed? an. 233.  
13 And Pontianus at the same time was banished into Sardinia, tormented, afflicted, and suffered death? ano. 239.  
14 And Autherius in the time of the Emperor Maximinus? an. 243.  
15 And Fabianus under Decius, An. 250.  
16 And Cornelius also. anno. 253.  
17 and Lucius under Valerianus. ann. 255.  
18 and Stephan under Galienus beheaded. an. 257.  
19 Sixtus the second of that name was likewise martyred, An. 267.  
20. So was Dionysius, An. 277.  
21. So Felix, an. 282.  
22. So Eutichianus, an. 283.  
23. So Caius, anno. 295.  
24. So Marcellinus, an. 303.  
25. So Marcellus, anno. 308.  
26. So Eusebius, an. 309.  
27. So Melchiades, an. 314.   
The Papists say, that all these were Popes. I pray you, how ruled they all the world, as Thomas sayeth, the Popes do? where was their authority above all Kings, Princes, Emperors, and monarchs? If of God, or of Peter, or of themselves, why did they not resist? why were they put too death? If they had none, as none they had in deed, than of whom had the Pope's following their power & tyranny, to kill innocentes, to depose Emperors, to disgrade Bishops, to rule in hell, heaven, earth, and purgatory, to absolve à poena & culpa, to do what they lust, to oppress, banish, and murder?   

The second Objection.  
Well say what you will, the Pope is marvelous, for he hath his name of marveling. And he is to be wondered at, because he is Peter's vicegerent in the earth, 

Papa stupor mu●di.  
Galfridus in Clement.   for he hath his name of Papae, an Interjection of marveling. And without doubt, he occupieth not the place of a pure man, but of the true God. Textus est in Codice in't. corpor. de transl. Episcopi. I answer: You say that he hath his name of Papae, an Interjection of merueiling, & in deed the Revelation and Paul sayeth, that Antichrist, when he shall come, 
Apoc. cap. 17. ver. 3.4.5. 2. Thes. 2. ve. 4.  which is the Pope, shall work marvels, and do false miracles by Necromancy and iniquity.   

The third Objection.  
Hath he not a great pre-eminence, when as no man neither may, nor dare, ask him in any matter why he doth so. De poen. dist. ex person.   

The fourth Objection.  
Neither is the Pope Peter's vicegerent, but he occupieth the room that Peter occupied. Gloss. in Clement. una. de iure iur. in verb. vicar.   

The fifth Objection.  
Do you not know that the Pope's name is changed in his Creation, Consecration, and installing, that by the changing of the name the man may likewise be changed. 

Glos. in prohemio vi. decre●e in verbo boniface.  
Polidor. libro .4. cap. 30.  
Plat. volat.   For where he was a pure man before, now is he become the Vicegerent of the true God: as in example: Who was a cruel tyrant before, is now changed and called Clemens. He that was hurtful, is now Innocent: He that was a maleface, Boniface: and so forth of the rest.  
Hath not the Pope both the swords? Is not he an heretic that breaketh the constitution of the Pope, or that holdeth, that the Pope is not able to make a constitution? he is a paynim that will not obey the Pope. The Pope may depose the Emperor without a Council, yea with a cause or without a cause: Stat pro ratione voluntas.  
These Objections are thus to be answered, that, as none of these are contained in the scriptures, no more are they to be credited than fables of Homer, or ovid. In changing their names, they detect their hypocrisy: who will believe that the changing of a man's name will make an evil man, a good man: of a dishonest, an honest? Besides this, is not the Pope a man still, though he be anointed consecrated, installed, and entromyzed? Is not an Axe, an Axe, though he have a Child's coat upon his back? aught he to rule the Empernur? Is not he bound too give too Caesar, that which is Caesar's? 
Luc. 20. ve. 25. james de terra.  Notwithstanding one cursed james de Terano, chamberlain to Urban the sixt Pope of that name in the year of Christ 1385. interpreteth this place of Luke, of the Emperors before Christ's passion, but after that christ was ascendeth into heaven as victor and conqueror, he writeth thus: When I shallbe lifted up from the ground, I will draw all too myself, 
john. 1●. ver. 32.  that is (sayeth the said james) I will take away all Empire, Kingdoms, jurisdictions, and Dominions of the world from the Emperors and Kings, and give them too the Pope, who when he hath subdued them, and brought them in subjection, he may use the Royalty, riches, gorgeous apparel, and all other things, 
Augustinus de ancona. 〈◊〉. Antonius' tit. 22. ca 17. after Christ 1330.  as subject too him. This cursed james, as Molineus termeth him, is too be condemned of treason for forging a false coin. For where it is in john, that Christ by his death should overcome death, hell, and all the world, he applieth it to the Pope, of whom john did not once dream, unless he prophesied of him amongs other Antichrists in his Epistles, whom he there describes. And as for the place of Luke, 
Luc. hundred. ver. 25·  it is to be understanded of Civil and temporal Magistrates, and not of Spiritual and Mystical inu●ntoures of Iniquities, and so understandeth Chrysostom, Origen, and Theodoret upon the xiij chapter of S. Paul to the Romans, proving that all bishops & such as we call Spiritual men, 
Rom. 13.  must needs be under the jurisdiction of Civil Magistrates, obey them, and pay them Tribute. Besides this, this james proveth, as Augustinus de Ancona did lxxx years before him, that the Pope had not only authority over all Kings and Emperors that were Christened, 
The Pope's power.  but also over Turks & Paymins, because that Christ gave his full authority too the Pope when he ascended, & that juditiary power (for these are his terms) over every creature, because that he left the Pope both the keys, Temporal and Spiritual.   

The sixth Objection.  
He is the head of the Church that hath two keys, the one too open Heaven gates to his friends, 
2. Keys. 3. Crowns.  the other to shut out his enemies. And he hath three Crowns, because that he is a King, a Cesar, and a Bishop: or rather, because be hath authority in Heaven, Hell, and Purgatory: or else, as Gregorius Doctor Hispanus did preach in Cambredge, he said, that the Pope was counted in Spain, the Father, the Son, and the holy Ghost, & that was signified by his three crowns. 

A golden hammer.  
Beza upon. 2. Thess. 2 ve. 4.   Moreover, in every year of jubilee he hath a golden hamer, wherewith he knocketh at the gates of Paradise. Is this no pre-eminence? is not he the head that hath this authority? I grant that the flattering Glosers of the Canon law write such things, but they are too foolish too be credited, too false and absurd too be approved, too ridiculous too be advouched, and to detestable to be admitted.   

The 7. Objection.  
He that hath both the temporal and spiritual sword, must needs be the head of the church: but the Pope hath both, Ergo, 
Two sword●  he is the head of the church.  
I deny the Minor, we prove it thus: Do you not read, that Boniface the eight Pope of that name, came out in a solemn feast day in the apparel of a Bishop, as gloriously as ever was Aaron with the spiritual sword, to frame the spirituality withal. And on an other feast day he came out in the apparel of the Emperor with great pomp and glory, with a naked sword, shaking it, and saying: This is my sword to correct the Temporal withal: yea even Kings, Princes, and the Emperor. I answer, that this he doth by this rule: Sic volo, sic iubio, stat pro ratione voluntas. For that he did without reason or authority.   

The 8. Objection.  
Is not he the head of the church that is above Kings, Caesar's, and Councils, and above the whole world? 
The Pope above all power.  Innocent. 9 quest. 3. & gloss. ibi. & ult. ext. de elect. significasti.   

The 9 Objection.  
And though all the world should give sentence against the Pope, notwithstanding his sentence must stand, because that he may dispense with all things: jud. Glossat. de capel. Papa si vult. etc.   

The 10. Objection.  
The Pope is above all Councils and Statutes, de elect. cap. signif.  
I answer, If his authorities be above counsels, than councils be vain, and need not, when as we may go to the head and spring, who is above either councils or Laws. For you say, that all the laws are in the chest of the Pope's breast.  
But we credit not these sayings, because they are made by Popes without authority, either of God's word, or of old Doctors. Wherefore this is that Antichrist, that is described in the Revelation, cap. 13. cap. 17. cap. 18.   

The 11. Objection.  

Peter the head of the church.  He that hath the same authority that Peter had, is the head of the church. But the Pope hath the same authority that Peter had. Ergo the Pope is the head of the church.  
I deny the Mayor, for Peter was not the head of the church, nor any better than the other of the Apostles. Moreover, Peter was a mere man, and a mere man was not the head of a spiritual church.   

The 12. Objection.  

The Pope above all.  Is not he above all that can dispense with the law of nature, with Moses, with the old Testament, with the new Testament, with Christ, Peter, Paul, and the rest of the Apostles.  
I answer, that none doth so but▪ Antichrist. For of Antichrist, Paul writeth so in the second epistle to the Thessalonians, the second chapter. ver. 4. But you say, the Pope doth so: Ergo, the Pope is Antichrist.   

The 13 Objection.  
There may no man judge of the the Pope's doings, neither the Clergy, 
Causa. 9 ques. 3. c. patet. vilierius. de. stat. private. eccles. c nemo ●●. ques. 4. dist. 40. c. si Papa. et ca 2. eiusdem. dist.  neither Kings, neither Emperors▪ Shall the judge of all be judged of any? Is it not known through all the world, that the church of Rome doth judge all the world, and it may be judged of none? who dare dispute of the Pope's doings? who doubteth of the Pope's holiness, who is in such authority? If he lack goods deeds, or any other thing, it is enough for him to trust in the predecessors of that place. These blasphemies answereth Paul in the second to the Thessalonians, second chapter, ver. 4. where he writeth, that this Antichrist maketh himself God.   

The xiiii Objection.  
Remundus rufus, a noble defender of the holy Sea of Rome, 
Rufus  reasoneth thus, the Pope is the chief because he is the first in time, reverence and power. In time, for Peter was at Rome the first Pope: in reverence for who is too be reverenced more than he? in power, what Bishop, what Prelate, what Monarch is to be compared to him? I answer to the first, that Peter was never at Rome, and therefore was neither first Pope nor last at Rome: moreover Paul was at Rome before him, by the testimoni of their own writers.  
And Peter was no bishop, ergo no bishop of Rome: Peter was an Apostle and no bishop. A bishop kept in a certain place: 
Peter no vis.  an Apostle went above every where. As for his reverence, what reverence should the Pope have above others? 
Math. 20. ve. 26.  if he willbe first he must be last, as Christ writeth. As concerning his power, what is it? Who gave it to him? He is or aught to be a servant, no lord: a minister, no master, a member of the body and not the head.  
What if Rome were utterly destroyed by the Turk (as it may be) and the Pope's name, glory, dignity, and memory, clean extinguished, where should the Romish church be? where should be all her decrees? should not all be utterly abolished? 
2. Thess. 2. ve. 8.  shall not Christ destroy him with the spirit of his mouth?   

The xu Objection.  
Do you not remember what Nicolaus the first Pope of that name did write? He said and also determined, 

Nicolaus the Pope.  
The Pope is God.   that no christian magistrates should have any power above the Pope, because that he is called god, as Antonius writeth. tit. 16. If no magistrate have jurisdiction over him, if no man, may appeach him, if he be god, is he not worthy to be the head of the Church? I grant that he taketh upon him all these titles, and so the devil would have done, who moved Christ to sit down and worship him, and he would give to him the whole world. 

Matt. 24. ver. 15. 2. Thess. 2. ver. 3. job. 40. ve. 10.  
jeremy. 5. ver. 10. 2. Cor. 6. ver. 15.  
Psal. 22. ve. 16. Apo. 12. ver. 3. 2. Timothe. 3. ver. 4.  
joh 6. ve. 7●. john. 10. ve. 1. Za. 11. ver. 17. john 10. ver. 12.  
Esau. 27. ver. 1.  
E. 27. ver. 1. Bembus. libra. 13.  
joveus lib. 8. The Pope can make of nothing some thing etc.  
Gloss. in clem. He sweareth by his holiness Geminianus. 1. Timo. 3. ve. 2.  
The Pope's power in heaven. etc.   Wherefore he is the Abomination of desolation, the child of perdition, Behemoth, Bel, belial, a Dog, a Dragon, a Traitor, the Devil, a Thief, an Idol, a Wolf, a Serpent, Leviathan.   

The 16. Objection.  
The place, nor the Pope cannot err but only in that, that he is man, but in that, that he is Christ's Vicegerent, he cannot err: how say you by this? crack me this nut.  
And although that Peter Bembus calleth Alexander the sixte a murderer: and likewise julius the third: yet we protest, that, if Bembus had been learned in our Canons, and Gloss, he would not have written so. I marvel what men mean to speak so against our holy Father, seeing he can make of nothing, something, of injury, justice, potest facere de nihilo aliquid, & de iniusticia justiciam, & mutare quadrata rotundis. Pavor. post hoc, in, etc. The Pope calleth himself to witness, because there is none greater by whom he may swear. Though Paul writeth, and willeth that a Bishop should be without fault: notwithstanding the Pope may dispense with him: though he be an unthrift, a ruffian, a liar, a thief, a conjuror, a perjured man, & such like. Geminianus lib. 8. cap. 49. jesus good Lord, what, and how mighty a Prelate is our holy father the Pope: hath not he authority over the Angels in heaven, and also over the damned souls in hell, as Petrus Costus reporteth?  
I answer, that all these sayings are full of iniquity, and rather to be punished by the Magistrate with the sword, then answered with the pen.   

The 17. Objection.  
How say you to this golden sentence. Sext. decret. that the Pope maketh the place holy, and therefore Rome is without spot or wrinkle.  
I answer, if he be an evil man, he depraveth the place, and that the Pope is evil, his fruits do declare.   


Distinct. 40. Cap. si. papa.  The 18. Objection.  
What if the Pope, sayeth Busgradus carry all the world too hell with him, or believe that there is no life to come, (as some did) or be an homocide, or a Sodomite, or as blasphemous as julius the third, or as evil as the devil, or if he blaspheme the virgin Mary as a ruffian, as the said julius did, we must believe that we must be saved by him, or else we must be dampened without redemption: for whatsoever he doth we must believe it as an article of our faith, for who may or dare ask him why he doth so. What shall we answer to these blasphemies, they are not worthy to be repeated, to horrible to be mentioned, to absurd to be confuted, to vile to enter into any man's ears.   

The nineteeen Objection.  
How answer you this authentical sentence, of the gloze of the Prologue of the Clementines, that the Pope is neither god, nor man said Neuter inter utrunque? If he be neither god nor man, but neuter between them both, than is he a monster, or if he be neither god, nor man, he is surely the devil, or else some Antichrist.   

The xx Objection.  
Is not he the head of the Church that is better than the virgin Mary, but the Pope is better than the virgin Mary: Ergo he is the head of the Church. What if I should deny the Mayor, you could not prove it: but I will deny the Mayor: he that can make him that is better than the virgin mary, is better than the virgin mary: But the Pope can make a priest, which is better than the virgin Mary: Ergo the Pope is better than the Virgin mary. A priest is better than the virgin Mary in this point, 
bulengerus, in apocalypse.  that she bore Christ but once, but the priest every day. I could answer this by the like absurdity of yours after this sort. You say that a priest can make god: But he that can make god, is better than god: Ergo the priest is better than god. 
A Priest maketh God.  But the Pope can make a priest, if the priest who is an inferior can make god, what can the Pope make who is superior to a priest? Surely a thing above god: doth not the Pope in making of god, exalt himself above god. Therefore he is that man of sin and child of perdition that is spoken of in the second to the Thessalonians. cap. 2. ver. 3. and .4.   

The 21. Objection.  
He is the head of the church that can give the names of dignity, and titles to all Princes, Kings, and monarchs, and may crown them: But the Pope can do this. Ergo, the Pope is the head of the church. I deny the Minor. I prove it thus: What King hath not his title given of the Pope? name one if you can. To be brief, he gave this title to the French King to be Christianissimus, most Christian King, and to the King of England to be Defensor fidei, defender of the faith. I grant he did this, but he challenged this authority falsely, and then he did as the scripture prophesied, 
2. Thess. 2. ve. 4.  that he should do, exalt himself above all power.   

The 22. Objection.  
He that curseth, when, and whom he will, is the head of the church. But the Pope can both curse and bless when, and whom he will. Ergo, the Pope is the head of the church.  
I deny the Minor. I prove it thus: Was not England cursed by the Pope, and our holy father julie the thixde of that name did of his mere mercy, give one drop of Christ's blood (reserved at Rome) to pardon England withal: or rather of his holiness and absolute power perdoned England. In the year of Christ 1553. the 19 day of October? non obstantibus constitutionibus, & ordinationibus Apostolicis▪ caeterisque contrarijs quibuscunque: Notwithstanding the constitutiones and ordinances of the Apostles, or any other whatsoever they be to the contrary. Are you not ashamed to take the honour from God, and give it to a man? From the Creator, and give it to the creature? you say, that though the Apostles, or any other (in which words, both God and Christ are contained) did ordain and decree the contrary, that the Pope's blessing must prevail, his judgement stand, and he to be all in all.   

The 23. Objection.  
Pelagius, many years agone, ordained that the church of Rome had not her authority of men or of Synods, 
Dist. 21. que vi●  but of christ. And Gregory the seventh, & Nicolas the third, were more plain: For they concluded that the Pope was the Supreme head without all controversy. 
Supremacy when it began   
I answer, that by these it is manifest, that it was 560. years after Christ, before that any mention was made of any supremacy for these two first forged supremacy: that which was first, is most probable: but at the first there was no supremacy: Ergo there should be none.   

The 24. Objection.  
He is the head of the church, that giveth authority and licence to all the other Apostles to preach, to be priests, 
Peter de Palude de▪ potes●. apost. artic. ●.  and to minister the seven Sacraments: But Peter giveth all these. Ergo Peter is the head of the church.  
Peter Palude is the author of this argument, a man of great worship.   

The 25. Objection.  
He is the head of the church, whom the Chair doth bless, although he were judas, or a murderer. But the chair blesseth the Pope: ergo the Pope, if he were judas, or a murderer, is the head of the church.   

The 26. Objection.  
He that is God, is the head of the church: But the Pope is God, ergo the pope is the head of the church.  
The second proposition is proved by the authority in the margin. 

hosi. in confess. petriconien. c. 29. dist. 94. satis evidenter. Marcel. in conc. late. sess. 4. Card. in con. trident.  
Extra. john. 22. cum inter. in Glossa.  
Imprinted at lions. 1555.  
In con. lat sub leon●. 10. says. 10 Extra de constat. canon.  
Gregor. hamburg▪ in apple. Sigismundi Ducis Aust. Prior. against Luther.  
De potest. col. Apost.  
Durand. ●. de. min●●tr. & ord. tran. epist. quanto host Co●nel y●●ish▪ of bi●●nt● in the coun. of trent.     

The 27. Objection.  
He that is head of Angels, and Archaungelles, is the head of the church: But the Pope is the head of Angels and Archaungelles: Ergo the Pope is the head of the church.  
The Minor is proved in the margin.   

The 28. Objection.  
He that is above the scripture, is the head of the church: But the Pope is above the scriptures: ergo the Pope is the head of the church.  
The assumption is proved by Silvester Prierias.   

The 29. Objection.  
He is the head of the church, that is the light of the world, which illuminateth every man, that cometh into the world: But the Pope is that light, which illuminateth every man, that cometh into the world: Ergo the Pope is the head of the Church?   

The thirty. Objection.  

Dist. 80. in illis. Mat. 5.  He that hath authority to break laws is of more force than he that came not to break laws: but the Pope came to break the laws and Christ came to fulfil the laws and not to break them: Ergo the Pope is the head of the Church.   

The xxxi. Objection.  
If there were nothing to prove the Pope to be head of the church saving his apparel and ornaments, yet surely they might persuade any man too believe, to maintain, and to glorify, our holy father the Pope, 
The special power of the Pope.  doth not Buechingerus and Inocentius Libro. 3 de Altaris mysterio ca 1. et. 10. affirm that there are .9. special ornaments: his hose, his shoes, or sandalles, his succynctory or girdle, his Tunicle, his Dalmatica or long sleeved Gown, his Metre, his Gloves, his Ring, and Staff. In these consists the special power of the Pope, even to give orders, to bless Maids, to consecrated bishops, to say on hands, to make grease or Chrisma, to consecrated clotheses and vessales, to call Synods, to dedicated Temples, and to depose them that are disgraded, and do many other meritorious works.  
What shall I speak of his two horned mitre? of the hems of his garment? of his cross and staff? of his chimer? and other vestments. His shoes pardoned venial sins, his staff hath many virtues, the crooked horn, fetcheth in them that go astray, the end knocketh the obstinate, refourmeth the disobedient. What shall I speak of his breeches, and handkirchef. Of his knives and twoedged swords? of his golden hamer I have spoken before.  
I answer that these more commend the Pope and set forth his praise, than his virtues do: He glorieth in his apparel, Paul in Christ his cross, he in outward things, Paul in inward, he in pomp, Paul in poverty, he in vain glory of the world, Paul in the joys of Heaven. Is not all this apparel corruptible? will it not consume? will not his crown in time wear away and decay? But the immortal crown which Peter speaketh of, will never. You are not ashamed to put your trust in worldly things, 
1. Petr. 5. ●e▪ 4  but in scriptures you put no trust, them you cannot abide: Doth not james Hocstrate in his book entituled, Of praying to saints, 
A grip. against the Lovan. arti. 2.  pronounce him to be an heretic, that flieth to the scriptures, and that custom aught to be followed before the scriptures, because a common error maketh a law. 
A common error maketh a Law.   
We have hitherto proved our holy father to be the head of the Militant Church here in earth, (though the Lutherians say, that he is head of the Malignant Church). Now will we prove that he is the head of the Triumphant Church, which is in Heaven.   

The first Objection.  
HE is the head of the Triumphant Church, that Canonizeth Saints, 

Pope. Hildebr●nde called Gregory. 7. plat. in vita Gregorij. Alexander. 3. ti. ul. 46.  
Antoninus in 3. part sum maioris.   and hath authority over Angels, that maketh of the triumphant church whom he listeth: But the Pope doth this, Ergo he is the head. I deny the Minor, we prove it, Let us see if you found any day in the year dedicated to any Saint, which the Pope did not dedicated, and consecrated. He made the Apostles days: the four Lady days, made Corpus Christi a Saint, S. Peter's chains, S. Grave or S. Sepulchre, S. seven Sléepers, s. Sunday, s. Grimbold, S. Chrisogon. s. Gorgon, s. Rook, s. Dunstone, s. Thomas Becket, whom King Henry did unsainte, and disgrade: holy john shorn, holy King Henry: many a Prelate, Bishop and Pope, and in fine, all his benefactors, for whom he commandeth every Priest to pray for in his Canon of the blessed mass, which we trust he will make a Saint, one day, for surely she is our good Mistress, she prospereth Prelates, exalteth Hermits, aideth Hunters, purgeth Pigs, helpeth Hogs, causeth rain, and fair weather, delivereth out of Purgatory, and directeth general councils. Finally she were as worthy to be a Saint as any of them all.  
I answer, that the Pope taketh upon him to do and say so. But think you that he can do so? Surely he hath made some saints that are devils, and some that there were never none such. What manner of Saint is saint sunday? or Rymon, or s. Gyners', or s. Redygons', or s. Apellinare for tootheache: Valentine for Lovers: Lo for Smiths, Crispin, Martin and Chrispinian for Shoemakers, Nicolas, and Cletus for Clerks, and yet many writ there was never none such as Cletus: 
Euseb. jerom, Marr. Agrippa. con. Lovan. ca 26.  George for warriors, Andrew for Scotland, Denis for France, james or jaques, for spain, about Louane Urbane, whom they Crown and carry about with great pomp to Taverns, if they have plenty of fruits: if no, they spit upon him: they revile him, & throw him into the kennelles. They paint with john and Bernard the devil, with George like to the Egyptians a Crocodile, with Rook a dog, with Antony a sow. The Hollanders use pauline, as Lovanians Urbane, although that there be no part in man's body so honest, unto the which the Pope hath not appointed a saint: and none so uncomely, which hath not his saint. Neither any absurdity that you can name, but they have a saint for it: yet say they, the Pope cannot err, although it is evident that he Canonizeth (as they say) these Saints, booth contrary to Scriptures, Councils, 
●o. 8. ver. 34.  and Doctoures. It is in saint Paul, that, if God only justifieth, who can condemn? can the Pope?  
Thus I reason, He that cannot justify a man, he cannot Canonize. But the Pope cannot justify, Ergo he cannot Canonize. That the Pope doth not justify, all those places prove, which prove Christ too be our only Head, 

1. john. 2. ve. ●. 2.  
1. Tim. 2. ve. 5 Rom. 3. ve. 24▪   Redéemer, justifier, and Glorifyer.  

To Canonize  To Canonize is to glorify, to give felicity, to make a Saint of a man, and to introduce him into eternal joy, and this doth only Christ. Ergo not the Pope which Paul proveth by this climax, this gradation, this induction, and sorites. Whom God hath predestinate, 
Ro. 8. ver. 30  them he hath called, whom he hath called, them he hath justified, and whom he hath justified, them he hath glorified. But the Pope can predestinate no man, Ergo neither justify them, than neither Glorify them, and per consequens, not Canonize them. 

Revelation. 〈◊〉 ver. 10.  
Dancel. 3. ve. 18.   We may worship neither the virgin Marie, neither the Apostles, neither any Saint, neither make holy days, or Temples for them, much less Canonize them, which comprehendeth all these. This doth Epiphanius prove at large, Tom. 2. in 27. Heresy, and Theodorete upon the second Chapter too the Collossians. August. contra Faustum, lib. 2. cap. 21. de Civit. lib. 10. cap. 1. lib. 21. cap. 26. lib. 22. cap. 10. upon the Psalm 113. Ambros. upon Rom. 1. and the Council of Laodicia.   

The second Objection.  
He that cannot err, can Canonize Saints: But the Pope cannot err, Ergo, the Pope can canonize saints.  
I deny the Minor. For I will allege out of their● own authors such Testimonies, as they writ, by the which you shall perceive that the Popes did aswell err in doctrine as in manners.   

The first.  
Màrcellinus, in the year of Christ, 295 denied Christ, offered to Images and Idols. Notwithstanding he repented him, and suffered death after that, for Christ. 
Hier. in Chro. & fortunate.   
2 Liberius, in the year of Christ, 354. through ambition become an Arian. 
Amia. marcel. lib. 27. Ruffin. lib. 1 ca▪ 100L.   
3 Damasus, in the year of Christ, 368. after much slaughter done in a church at Rome, was made Pope.  
4 Sericius, in the year of Christ. 382. prohibited the Priests of the West churches to be married, 
Grati. dist. 8● Poly. lib. 5. ca 4. Platina. Grati. de con. dist. 2. Aposto. Sabellicus. Isodo. can. 9 q. nemo. etc. Treneus.  and divorced them that had married widows, and excluded second marriage.  
5 Anastasius the first, in the year of Christ, 392. rejected them from the ministery that had any maim.  
6 Innocentius the first, in the year of Christ, 406. decreed, that the Séea of Rome should be preferred before all others, and too be judged of none. He caused too annoyle the sick people: he compelled them which he called Heretics to come to the Catholic faith of Rome by violence. Romana fides inquit Mantuanus, id est falsa. He granted to such as had been all the days of their life, cursed, and wicked, pardon and repentance of their sins in the pangs of death.  
He excluded from the clergy secular Soldiers, and such as had been twice married.  

Isodorus volateranus.  7 Sozimus decreed that the Sea of Rome could decree nothing against the word of God, and he was in the year of CHRIST▪ 420.  

Sabel. Sigeb Polyd. 6. ca 4. Sigebius.  8 Bonifacius, in the year of Christ, 423. turned Vigiles into fasts.  
9 Xistus or Sixtus in the year of Christ 440. made Peter's chains a Saint.  

Socrat. lib. 7 ca 17. Grat, dist. 38. sagittal;. volat.  10 Celestinus, the first in the year of Christ 430. made Introitum of the mass, with the Gradual, with the Responsories.  
11 Leo in the year of Christ 445. made the holy sacrifice the immaculate Host, 
Sige ●oly. lib. 5. cap. 10. vol. Sabel. Poli. lib. 6. ca 11. Isod. Grat. dist. 34.  & more. He commanded Sunday to be kept holy day, he instituted procession, he was cursed and excommunicated by the Bishop of Alexandria.  
12 Hilarius in the year of Christ 463. confirmed the general councils, published the common Law, removed from the degrees of the Church them that had been twice married, and them that had married Widows, and them that were lame, and first forbade priests to wear lay men's apparel.  

Isodo. ●n sum  13 Simplicius in the year of Christ 475. did much contend with the Bishop of Ravenna, to increase his authority.  

Isodo, in felix  14 Foelix the third of that name, in the year of Christ 481. excluded them that were baptized or rebaptised of heretics from the ecclesiastical Chivalry. 
Theodoret upon the 2. to ●he Coloss. Isodorus in consilijs Gra. cap. 9 quest. 3. Polid. 5 ●. 10. Isodo. Sige.  He made Michaelmas day against the council of Laodicia.  
15. Gelacius the second, in the year of Christ 489. decreed that neither he nor his successors should be judged of any man in the earth.  
16 Anastatius in the year of Christ 496. favoured the Euthichians and Nestorians.  
17. Simachus in the year of Christ .498. after long strife with Laurence and Peter, was Pope. 
Uolat. great. dist 79. dist 17 concilia.  He patched and framed the mass in order: he decreed that no Council should be of force anywhere without the Pope's presence.  
18. Hormisda in the year of Christ .513. ordained after he was at quietness with the East Churches, that the decrees of the fathers, 
Isodorus.  and Councils, should bind all Nations, whereas at the first● they were ordained for certain persons and Countries.  
19 john the first, 

Grat. distinct. 96.  
Si imperator   in the year of Christ .525. ordained that the Emperor should be under the Subjection of the Pope.  
20. Foelix the fourth in the year of Christ .526. commanded masses to be had only in a hallowed place, and that the Clergy should be divided from the people. The Clergy in the choir, 
Sabill. Isod. volat.  and the people beneath in the body of the Church, and that men lying at the point of death should be a●oyled▪  
21. Vigilius in the year of Christ .537. decreed that Rome should be the mistress and mother of all other Churches. 

Isod. in vigili●.  
Grat. Plat. Polid. ●. ca 2. et 8. Grat. in distinct. 21. cap. quam vis.    
22. Pelagius the first, in the year of Christ .556. put in too the mass to pray for the dead, and committed an Heretic to the secular Magistrate to be punished▪ This Pope did affirm first of all other that the Supremacy of the bishop of Rome was given of Christ and not of any Synod or of men.  
23. john the third in the year of Christ .563. decreed against his predecessor, 
Dist. 99 nullus.  that none aught to be called an high Priest or an universal bishop.  
24. Pelagius the second, 

Sigeb. Poly. 5. cap. 4.  
●olat. Plat. Gregor. lib 4: Epist ca 88 & li. 9 ca 4.5. et. Lib. 11. cap. 2. 〈…〉 40. cap ●●bi. Grat. 〈…〉 5. ca 1● 〈◊〉 lib. 6. c●. 6. 〈◊〉 8. ca ●. 〈…〉 8. lib. 5.   in the year of Christ .577. added many things to the mass, he put Subdeacons from their wives, and from other Ecclesiastical offices, and made seven formed Litanies to appease the wrath of God for the great Pestilence that was at Rome.  
25. Gregory the first in the year of Christ .590. did many things well and many things evil, he called himself servant of servants, and forbade that any should be called a general Bishop. He put many things to the mass, Litanies Processions, Antiphonas, Psalmodies, hallelujah. Nine Kirieleysons, Offertory, three petitions in the Canon. He forbade them that fasted to eat flesh, milk, cheese, or eggs, and granted at certain times of the year forgiveness of their sins, he forbade monks to baptize, or Images to be broken.  
26. Sabinianus in the year of Christ .607. Appointed the day & hours to be divided and known by Ringing of Bells, 
Plat.  and Lamps to burn in the Temples, and caused Gregorius his predecessor's books to be burned.  

Plat. Sab.  27. Bonifacius the third in the year of Christ .610. obtained of Phocas the Emperor that he might be called Pope, and Supreme head, and chief Prince of all Bishops. Although john the 3. After Christ .565. year, and Gregory the Pope after Christ .590. had appointed and decreed most Prudently the Contrary: 
Polyd. lib. 5. cap. 6.  This said Boniface appointed the Aultares to be covered with white Linen clotheses,  

Sab. great.  28. Theodotus in the year of Christ .618. decreed that no man should marry his god-daughter.  

Sigeb. Sabel Uolat.  29. Boniface the 5. in the year of Christ 621. appointed Sanctuaries, for Malefactoures, that Coluthes should not touch the Relics of Martyrs, Sacrilege, to be punished with the dart of excommunication, and that Monks being priests might bind and louse.  

Plat. Uolat.  30. Honorius the first in the year of Christ .626. made the Cross of Christ a Saint, and took the Brazen Tiles of the Temple of Romulus, and covered Saint Peter's Church with them and builded many Temples.  

Sigeb in Chron. Leut.  31. Theodocus in the year of Christ .640. the son of a bishop was Pope at what time Carcombert King of England first commanded Lent to be kept in England.  

1. Tom. Com. great. dist. 27. Diaconus. Can. 12.4.2 nulli.  32. Martin the first in the year of Christ .650. compelled the Clergy to vow chastity.  
33 Eugenius the first in the year of Christ .660. appointed that Bishops should have a prison to imprison the Clergy, and that Bishops might not, nor ought not to convert the goods of the church to their own uses.  

Plate volat.  34. Vitelianus in the year of Christ .661. brought first into the Temple's Music and Organs.  

Platina.  35. Donus in the year of Christ .681. divided the Clergy into certain orders.  
36 Agatho the first in the year of Christ .680. commanded that all the Laws of the Pope should be taken as confirmed by the mouth of God. 
Grat. dist, 19▪ sic.   
37. Constantine the first in the year of Christ .708. went towards Constantinople, 
Plat. Blond.  and in the journey justinian the Emperor met him and kissed his feet. He commanded Images to be had in Temples and to be painted. 
Polyd. Lib. 6. Cap. 13.   
38. Gregory the second in the year of Christ .715. forbade a man to marry. Presbyteram, Dyaconam, Monacham, 
Tom. 1. Cone  and a spiritual godmother: and made Leo the Emperor his subjects too rebel, because the Emperor had pulled down Images of Saints out of Temples. 
Blondus. 10.   
39 Gregory the third in the year of christ .731. brought in Images again, cursed Leo the Emperor, who resisted him, 
Plat. Sab.  and despising the Emperor caused Martellus King of France too make war against the Lumbards'.  
40 Stephanus the second in the year of Christ .751. caused Pipinus to invade Lumberdie, 
Eutrop. li. 22. Urspangensis Pope born. Po●id. 4▪ ca 10  he pardoned Pipinus against his oath made unto his king Childerique, and this was the first Pope that was born upon men's shoulders, and caused Images to be worshipped and much Idolatry to be committed.  
41. Paul the first in the year of Christ .760. excommunicated the Emperor: 
Plat. Premonstratensis.  in his time Stars did fall from heaven into the earth.  
42. Leo the third in the year of Christ .800. after his banishment, 

Hieron. Marius.  
Polyd. 5. c. 10   being restored too his popeship by Carolus Magnus the Emperor made the Ganges days, and Frankincense, and preferred the degrees of the Popes before all the writings of the holy Doctors, and affirmed that a cross of wood made for Christ's ●rosse did bleed the very true blood of Christ.  
43. Gregory the fourth made all soul day. 
Plat. Sab.   
44. Sergius the second in the year of Christ .841. was the first that changed his name, and called himself Sergius, 
Sigebus.  whose Christian name was Hogs mouth. He crowned the Emperor Lodovike, and caused the Sacrament too be divided into three parts.  

Plat. volat▪ sigeb.  45. Leo the fourth in the year of Christ .846. made men kiss his feet, no lay man to be in the quie● at the mass time but the clarks. And made Ethenwolfus of a monk king of England, and therefore he rendered to the Pope of every house in England a penny. 
Peter pense.   

Houedenus.  46. johan a woman Pope, in the year of Christ .853. born at Moguntia in Germany and called an English woman through the familiarity that she had with an English monk, with whom she went to Athenes being apparelled like a young man, proceeded and excelled in learning in so much that she was consecrated Pope, gave orders, made Bishops, Priests, Deacons, and abbots, song mass, hallowed Altars, Fonts, and Temples, ministered the Sacrament, crowned Lodovike the second Emperor of that name with her hand, 
Plat. Sab. Ethelwolfus Revelation. 17  and with saint Peter's blessing, Ethelwolfus King of England reverencing this holy mother, I should say, holy father the Pope, even the harlot of Babylon, gave the tenth part of his Realm to clerks and monks, to pray for his soul. This Pope was got with child of one of her Cardinals, delivered a child as she went on procession, and so died, after she had been Pope two year and a half. Then ●he holy fathers made provision lest they should be deceived any more, and did set him whom they would make Pope upon a stool that had a hole in it, 
Plat. sab.  and caused a Deacon to put his hand under, and to know whither he were a man or a woman: Behold the Romish Church even after mistress I 

Bu●chinge●●● a Papist putteth her in the number of ● Pope's, who written in the year of Christ 1556.  
●●at dist. 96 ●binam. Anto●inus li●. ●6.   Pope had said a mass of the holy ghost did offend, if it be an offence too be an harlot. Funcius sayeth that it was done by the singular providence of God, to ●eclare the abomination of the whore of Babylon and the Sea of Rome.  
47. Nicolas the first decreed in the year of our Lord .861. that no Prince, not the Emperor should be present at any council of the Clergy, unless it be some chief point of the faith: He decreed that no lay man should judge of the Clergies lives, nor dispute of the Pope's power, neither any Christian magistrate too have power over any Bishop, because the Bishppe was called God, and compelled priests too live chaste, and that none shall hear the mass of him that hath a concubine.  
48 Martin the second in the year of Christ 882. was made Pope by Necromancy. 
Uolat.   
49 Stephanus the 6. in the year of Christ 890. abrogated all the Acts of Formosus the Pope for on old grudge, 
Plat. Sab.  he took his body out of his grave, cut of two fingers of his right hand, and threw them into Tiber, and buried him among the laity.  
50 Romanus in the year of Christ 896. disannulled the Acts of his Predecessor Stephanus, 
Plate Tyranny.  and approved the Acts of Formossus.  
51 Christophorus▪ in the year of Christ 903. did cast Leo into prison and handled him miserably. 
Plat. Uolat.   
52 Sergius in the year of Christ 907. deposed the said Christopher and made himself Pope: 
Plat. Sab. Tyranny.  and for hatred took up Formosus once again, and set him in the Seat of the Pope as though he had been alive, and cut of his head eight years after he was dead: he cut of three of his fingers, and threw his body into Tiber, and commanded all the Romans to confirm this act, 
Candlemas day. Luth. prandus lib. 3. ca 12,  and too subscribe. He first ordained candles to be born upon Candelmasse day. He begot john the 12. Pope of that name, of an harlot called Marozia, and did many such miracles.  
53 Laudo, in the year of Christ, 913. was Pope, 
Premonstrat. Uolat.  and begot john the .11. Pope of that name, in adultery.  
54 john the eleventh, 
Premonstrat. Luth. Pran. lib. 2. ca 13. Buechinger.  in the year of Christ 916. kept Theodoca, an impudent Harlot. This john was rather a warrior then an Apostle, as Platina writeth. At this time holiness fled from the Popes to the Emperors.  
55 john the twelfth, in the year of Christ, 934. son to Sergius, was deposed by Leo the sixt. 
Plat.   
56 Stephanus the eight, in the year of Christ, 937. was so wounded in a civil sedition, that he was ashamed to come abroad all his life tyme. 
Plat.   
57 john the 13. in the year of Christ, 964. given too all mischief, to dice, cards, games, robberies, sacrilege, fornication, 
Luth prandus li. 6. Uolat. li. 12. Plat. Tyranny with all mischief.  and to all other evil acts, from his youth: whom Volaterane called a cursed man. And Platina Monstrum hominis. He cut out the eyes of some of his Cardinals: their tongues, their fingers, hands, noses, and members. He was accused that he did not say his Matynes and Hours, that he did not communicate in his Mass, that he did make Deacons in his stables, that he did lie with two Sisters, that in playing at dice, he required the Devil too help him: he made children Bishops: he deflowered Maids and strangers: made Lateranense (that holy Palace) a Stews, and brothall house, that he did deflower Stephana, his father's concubine, the Widow Rayner, and the Widow Anne, with her Niece: put out his Spiritual father's eyes: he hunted, he warred, he burned, he broke doors and windows, he drank, and pledged the Devil with wine. Wherefore he was deposed, and Leo placed. But afterward his noble concubines caused him too be restored and Leo deposed. He ordained that the Emperor should always, after that be crowned of the Pope of Rome. A man took him with his wife, 
Capgrave in Catal. angla●.  and thrust him through with his dagger. He made saint Dunston (being a Necromancer) archbishop of Canterbury.  
58 Boniface the seventh, in the year of christ, 973. stolen all the Treasure of Saint Peter's church, and fled too Constantinople, and there sold it. 
Platina.  He returned to Rome, and with that money paid his creditoures: hired Ruffians, and deposed john the .15. whom they had made Pope: put out his eyes, thrust him in prison, where he died miserably.  

Plate, Stella.  59 john the 16. in the year of Christ .983. a priests son, was hated booth of the clergy and of the laity, he gave all too his kindred.  

Premonstrat. Uolat.  60 Sylvester the second, in the year of Christ, 997. studied necromancy, asked of the Devil, how long he should be Pope. The Devil answered, till he should sing Mass at Jerusalem. He fallen sick in a certain place in the church of the holy cross, called Jerusalem, and there hearing an horrible noise of devils, 

Poly. 6. ca 8 Volat.  
Read of this matter at large in Polyd. lib. 6. ca 8   as Petrus Premonstratensis, reporteth, died.  
61 john the 18. in the year of christ, 1001. appointed all soul day, persuaded by Odylo, an Abbot, who herded a pitiful noise in mount Ethna, supposing that there were the Souls departed, and that Purgatory was in that hill of Sicilia.  
62 Petrus Damianus, a Cardinal, 
Platina.  writeth that Benedict the 8. Pope of that name, in the year of Christ, 1008. did appear after his death, sitting on a black horse, to a Bishop, one of his acquaintance: which Bishop being astonished with such a spectacle and vision, said: Art not thou Pope Benedict, 
Pope benedi.  whom we know is dead? He answered, Sum ille infoelix Benedictus. I am that unhappy Benedict. The Bishop answered, How is it with you O blessed Father? Then answered the Pope, I am gréeuous●ie tormented, but there is remedy enough: Go thy way and tell my brother john, who is now Pope, that he cause too be digged up certain treasure hidden in the ground, and give it too the poor. He appeared also to Pope john, saying: I trust to be delivered, and would to god, that Odylo, that holy Abbot, would pray for me, that invented purgatory.  
63 john the 20. of a Say man was made Pope without any orders, 
Uolat.  in the year of Christ, 1020.  
64 Benedictus the ninth, in the year of chryst, 1032. obtained his popeship by Art Magic, and did Sacrifice to devils, 
Beno Cardinalis.  in woods and mountains, and made woomen to follow him thither, and to love him by a sparrow. He knew what was done in all the world. He sold his popeship, libris mill quingentis: At this time came in the name of the Cardinals. 
Sigeb. Uolat.   
This Benedict, as he was conjuring in the woods, was strangled by the Devil: 
Buechingerus. Carranza.  and after his death was seen of an Hermit in body like a Bear, in head and tail like an Ass, and being demanded how chanced it that he was so transformed, he answered: I live in this state because when I was Pope, I lived without reason, without Law, without God.  
65 Sylvester the third, in the year of Christ, 1043. sold his popeship to Gregory. 
Blond●s. 〈◊〉 Plat. Other. Godft●d●s. Benno.  The Cardinals called this Gregory a Murderer. Then there were at that self same time three Popes: Benedictus was in the palace Lateranense: Sylvester and Gregory, 
Buechinge. Mirandensis Platina.  and Clement the second was elected the fourth.  
66 Damasus the second, in the year of Christ 1048. invaded by violence, and made himself Pope by force, at what time it was lawful for every man to aspire by what means he could, Quo iure, quaque iniuria.  

Corin. Pol. Urspar.  67 Victor the second, in the year of Christ 1055. was poisoned drinking in the lords Challyce.  
68 Alexander the second, in the year of Christ 1062. after he had ●ought a great battle commanded that no lay man should give any Benefice. 

Harmannus contract. Bon ●in. deca. 2. li. 3. Buechinge. Platina  
Causa. 16. qu. 5 decimas Ben. Nanclerus. Ursparg. Conradusa Liech. Cranezius. 5. ca 8. Mut. 15 dist. 83. si quis Buechinge. Lampertus. Haruelden. Sab. Sigeb.    
69 Gregory the seventh, in the year of Christ, 1069. forbade any Lay man to possess Tithes: he poisoned six or eight Popes: he carried about with him always a book of Necromancy, of the which matter read Benno at large: he excommunicated the Emperor, and made him to stand three days without the gate of the city, in a cold winter with his wife, and his young Son barefooted, from morning to night without meat or drink. And when the said Emperor desired most humbly: at the end of the three days, answer was made to him on this wise: O abominable Antichrist, the Pope's holiness hath no leisure too speak with you. But notwithstanding, on the fourth day his familiar friend and Concubine Mathilda obtained, that he might come too the Pope's presence. But neither would give him his crown again, neither pardon him, neither absolve him from excommunication, till he should confirm by writing all his decrees, which he did, and notwithstanding would not restore him.  


Carsul. Stella.  
Uincentius. Antoninus Platina.   70 Calixtus the second, in the year of Christ, 1119. fought a battle with Gregory the eight, Pope of that name: overcame him, and did set him upon a Camel, his head too the tail, and so brought him to Rome with such despite.  
71 Alexander the third, in the year of Christ, 1158. instituted, 
Sigebus.  that no man should mary his brother's wife. He used the King of England and the King of France for his footmen: As Hadrian the fourth Pope before him used the Emperor Fredrick, who came too the Pope, and held his left stirrup, as he should light of his Horse. 

Plat. Crantzius. lib. 6. ca 16.  
Otho. ●ris. lib. 2. et. 7. digest. ●rid.   You should (said the Pope) have held my right stirrup: The Emperor smiled being not a little offended, and said that he was not wont to hold stirroppes, for you are the first that ever we did any such duty unto: And I would know of you whither it is of duty or of good will, if of good will, why do you accuse my negligence, if of duty, I own you no such service, then what matter maketh it to what side he cometh that cometh to do reverence. The next day (thus being admonished of the Pope) came to his right stirrup and brought him into his Tents. 
Blond. 5.  This Alexander the third decreed that none should be King of England but whom the Pope should assign and created, 
Polyd. historia. tornalensis de rebus Angliae.  and compelled Henry the second king of England to go barefoot to Thomas Becketts Tomb at Canterbury with bleeding feet.  
72 Innocent the third in the year of Christ. 

Urspar: decree tit. 6. cap. 34. Polyd. 5. ca 5. et. 11.  
Paulphrid: Cran●zius. 7. cap. 15.25.   1195. made Emperors, cursed them, and excommunicated them. He invented and commanded Auricular confession, and commanded the Host to be reserved. Thou hast O Rome saith the abbot of Ursprage, that thou didst desire: Sing this song that thou hast overcome the world by simony, ambition, malice, cruelty, presumption, deceit, arrogancy, and violence, but neither by virtue, nor Religion.  
73 Gregory the ninth, 
Plat. Crantz. 8. ca 2. et. 6. decretis .5. tit. 8. ca 18.  in the year of Christ .1221. promised eternal life to all them that would sight against the Emperor. He forbade lay men to preach.  
74. Innocens the fourth, 

Buechingerus.  
Polyd. lib. 4. ca 9  
Plat. Sab. Uolat.  
Distriensis. lib. 7.  
Polyd. 6. ca 8.  
Uernierus. Buechingerus.   in the year of Christ .1242. gave to the Cardinals read hats for the defence of Religion, and that they should ride on horseback through the city. There was a voice herd in the Pope's court, saying, Come thou damned wretch into the judgement of God, the next day he was stricken as though it had been with a club, and was found dead.  
75. Urban the fourth in the year of Christ .1262. made Christ's cross a saint, and Corpus Christi likewise.  
76. Boniface the eight, in the year of Christ .1290. gave in the year of jubil full remission of their sins to all them that came to Rome. He came out to the people upon a solemn day in the habit of a Pope in his Pontificalibus, and gave the people his blessing. The next day he came forth in the apparel of an Emperor, with a naked sword born before him, sat him down and cried with a loud voice, lo here are two swords, signifying that both the temporal and spiritual jurisdiction was his. He entered as a Fox, reigned as a Wolf, 

Buechingerus.  
Robert. gag. l●b. 7.  
C●antz. lib. 8. ca 36. decretis lib. 3, tit, 2.   and died as a Dog: He decreed that he was the key bearer of heaven, and that no man might judge him although he carried innumerable souls to hell with him.  
87. Clement the 5. in the year of Christ .1313. did translate the romish Seat to Auenion in France. 
vernicrus. gagneus. li. 7. Acmilius.  Where his successors remained 74. years.  
78. john the 22. in the year of Christ .1318. taught that the souls departed should not see god before the last day. And that he himself is the head of the Church and in the stead of Christ, 
Mass●us. john mandevilla li. ●. ca 7. H●llyricus in ●●st. de veritat  unto whom the Greeks answered thus: we know your power over your subjects, your intolerable pride we cannot abide, your covetousness we are not able to satisfy, the Devil be with you, for the Lord is with us.  
79. Urban the 6. in the year of Christ .1388. put 5. cardinals in a sack and drowned them. 
Plat.   
80. Clement the 6. in the year of Christ .1343. commanded the angels of paradise to bring out of Purgatory those souls that were perdoned, 
●ius bull●.  and to carry them into the glory of paradise. He granted also to them that made a cross in their forehead, that they might deliver 3. or 4. souls out of purgatory whom they lusted.  
81. julius the second in the year ●o Christ .1502. a man full of all mischief threw Peter's keys into Tiber, 
Tilio. gilbertus duch. mela●chto. Brunscius. Huttenus.  he licenced Henry the 8. King of England to Marry his brother's wife what soever ordinance is to the contrary set out by the Apostles: Quibuscunque decretis Apostolicis non obstantibus. 
Cai●tanus. Agrippa   
82 Leo the 10. in the year of Christ 1512. called the Gospel a fable. He caused his commissioners to persuade the people, 

Hieronimus▪ Marius. Bebus.  
Carrion liii Masseus. Ten shillings bringeth a soul out of purgatory.   that for ten shillings, they might have whose Soul they would out of purgatory, they preached that if it were one jot less than ten shillings it would profit nothing, for they said it was an infallible rule that God would do what they would have him to do according to this text. Quicquid soluries super terram. etc. These pardons Luther began to confute, and therefore was cursed by the said Leo. At this time there was such lightning and thunder at Rome that it shaked the Temple, where the Cardinals were choose on such sort that Christ our ladies young son was smitten out of her arms, and the keys out of saint Peter's hands, which many interpreted to signify and foreshow the Ruin of the Romish seat, and to that end, there were many verses written.  
83 Clement the eight in the year of Christ 1524. was a bastard, 
Comentarius super Artiparis.  a conjuror, a Murderer, a Sodomite, perjured, a Robber, full of Sacrilege, and the Master of all mischiéefe.  
84 Paul the third, in the year of Christ .1534. 
Bucerus. john Tili. Uergerius. Ochimus. Sleidon. Anselmus. Dria●der. Paul▪ 3  Excommunicated England, he compelled his sister to lie with Pope Alexander the 6. that he might be made a Cardinal, he poisoned his natural Mother and his Nephew, that all the inheritance might come to himself, he poisoned an other Sister whom he had deflowered because that she loved other better than him. He promised a noble woman marriage, lay with her and deceived her, with changing his apparel, he was taken in bed with his Niece, an other man's wife, and wounded sore of her husband, he lay with his own daughter Constantia, and killed her husband, he registered 45. thousand whores, of which he had monthly a Ducat.  
85 julius the 3. in the year of Christ 1549. beside the Blasphemies which he used for his Hogs flesh and Peacock, 
Marius Uergerius. Ochimus. julius.  the Cardinals demanded him why he did make such an ungracious Boy called Innocentius too be Cardinal and what he saw in him. He answered I pray you what did you see in me that caused you to make me Pope? is it not the course of fortune to advance whom she will without deserts?  
As I have in repeating certain acts of the Popes uttered some that are not wicked and some that are most detestable, so in declaring these Antitheses and contrarieties, I must needs declare some good things, but most part detestable: Neither doth the Devil speak always evil though his intent is to that end, in these Antitheses ye shall see their dissension in words, discord in matter, diversity in judgement and variety in opinions. Repugnancy in writing is the subversion of that thing which you go about to defend.  
They say that the Pope cannot err in doctrine though he offend in manners.   

¶ One Pope against another.  
1. Did not Stephan the first, Pope in the year of Christ .260. decree that such should not be rebaptised which did revolt and were heretics? Sistus or Sixtus in the year of Christ .260. decreed the contrary, the one must needs err.  

Plat.  2. Marcellinus in the year of Christ .295. denied Christ, offered to Images and Idols, but repented and suffered death afterward for Christ.  
3. Liberius in the year of Christ .351. through ambition become an Arrean. 
Hierom. in. Chron. et fortunatiam. Caitanus. Agrippa. Isod. Uolat. Isodorus.  His successors condemned that opinion.  
4. julius the second in the year of Christ .1502. granted King Henry the eight to marry his brother's wife, whatsoever ordinances either of the Apostles, or any other are to the contrary. Sozimus in the year of Christ .420. decreed the contrary.  
5. Simachus in the year of Christ .498. did strive with Laurence and Peter, and they with him.  

Isodor. sigeb.  6. Anastasius the 2. in this year of Christ .496. favoured the Eutichians and Nestorians, his predecessors and Successors condemned his opinion.  

Grat. in dist. quamuis.  7. Pelagius in the year of Christ .556. did affirm that the Supremacy of the bishop of Rome was given of Christ.  
8 john the third, in the year of christ, 563. decreed the contrary. And so did Gregory the first, in the year of christ, 
Distinct. 99 nullus. Uolat. Plat. Plat.  590.  
9 Sabinianus, in the year of Christ, 607. caused Gregorius his predecessors books to be burned.  
10 Boniface the third, in the year of Christ, 610. obtained of the Emperor to be called Pope, and Supreme head, 
Plat. Sab.  and chief Bishop of all Bishops. 
Dist. 99 nullus. Uolat. Plat:   
john the third, in the year of Christ, 563. and Gregory the first after Christ, 590. decréeed the contrary.  
11 Leo the third Pope of that name, in the year of christ, 
Grat. dist. 63. in Sinodo & Hadria. Sab. Aenead. lib. 8 Plat.  810. granted to the Emperor, too elect and confirm the Pope.  
Hadrianus the third, in the year of christ, 883. decréeed the contrary.  
12 Stephan the sixt, Anno 897. abrogated the acts of Formosus, 
Plat. Sab.  his predecessor.  
Romanus, in the year of christ, 
Plat.  903. disannulled the Acts of his predecessor Stephanus, and approved the Acts of Formosus.  
13 Sylvester the first, 
Plat. Antoninus. ii.16.  Anno. 310. permitted Priests to have wives. Nicolas the first, in the year of Christ, 861. decréeed the contrary, with many more.  
14 Gregory the tenth, Anno. 590. and Martin the first. 
Uolat. Plat.  Ann. 647. deny Priests to have concubines.  
Donus did grant the contrary. Anno. 670.  
15 Sergius, in the year of Christ, 
Plate  907. deposed his predecessor Chrystopher, and made himself Pope.  
16 john the twelfth, in the year of Christ, 
Plat. Uolat.  934 was deposed by Leo the 6. 
Plat. Platina:   
17 Boniface the 7. deposed john the 15.  
18 There were three Popes together, all ready too cut one an others throat. 
Plat. blond,   
19 Alexander the third, in the year of Christ, 1158. forbade any man to mary his Brother's wife.  
julius the second did the contrary. 
Sigeb.    

ALL THE POPES AGAINST CHRIST.  
Here I have added certain Antitheses, declaring the difference between Christ and the Pope, whereby ye may know him to be that Antichrist, mentioned in Paul 2. to the Thessalonians. 2. Chapter. Uer. 4.  
CHRIST obeyed the Scriptures, and would do nothing against them.  

Mat. 5. ve. 19 & 27. Illir. in cattle.  The Pope dispenseth against them, against the Apostles, against the Evangelist, against Moses, against the old Testament and new. For (sayeth Hocstrate) he is an heretic, that cleaveth to the scriptures, Agrip. art. 2.  

Mat. 15. ve. 18  Christ maketh no difference of meats and days.  

Illir. in cattle.  The Pope doth.  
Christ had not where he might rest his head.  

Luc. 9 ve. 58  The Pope hath houses and palaces.  
Christ admitteth marriage.  

john. 2. ver. 1 etc. Grati. dist. 22. Pol. 5. ca 4.  The Pope forbiddeth it.  
The Pope sayeth that Christ dwelleth in Temples made with men's hands.  
The spirit of Christ, in Paul, denieth it.  

Act. 17. ve. 24 Ma. 26. ve. 46  Christ prayed only to his father.  
The Pope to saints, and new invented hallows.  

Matth 5. ver. 24. & 25.  Christ willeth us in this life to be reconciled to our adversary.  
The Pope in the next.  
Christ in the earth.  
The Pope in his Purgatory.  

Mat. 20. u. 26 Theodoret. 13 Roma.  Christ will have none to be superior in his church: none too be supreme head but himself.  
The pope maketh himself the head and universal Bishop.  

Mat. 19 ve. 5  Christ admitteth and commandeth matrimony.  
The Pope proveth by this place of Paul Romans the fifth and eight cap. that married men cannot please God, Qui habitant in carne, Deo placere non possunt. Paul means, that carnal men and such as are given over too all sensuality, cannot please God. The Pope sayeth, they that are married devil in the flesh, and therefore cannot please God. If they please not God, ergo the Devil. If the Devil, then are all men servants to the Devil. 
Eccles●. Hist. cent. 5. cap. 10  Thus reasoned Innocentius the 8. Pope of that name.  
Christ allegeth Scripture for him and his fathers will. 
Mat. verse 19 & 27.   
The Pope allegeth his own will and pleasure, and denieth that he should show any reason of his acts. If any require it, he is offended: he rageth, he persecuteth, and addeth always this verse of Juvenal. as Hildebrand, otherwise called Gregory the seventh did: Sic volo, sic jubeo, stat pro ratione voluntas. Gerochus, one of the greatest friends that Hildebrand had, 
Illir. in. cata.  writeth so upon him and his life. 
Mat. 26. ver. 52.   
Christ commanded Peter and his successors, too put up his sword.  
Hildebrande willed his to draw it. For he took upon him too bind, lose, curse, absolve. He excommunicateth the Emperor: 
Anentinus. writeth thus.  he sat in the church of God as God, above all that is woorshiped for God. He pronounced that he could not err: he invented fables: 
Illir.  he corrupted scriptures by false interpretation too serve his lust, and affirmed, that, whatsoever he did, was the law of God.  
Christ sayeth, that he that calleth another Racha, 
Mat. 5. ve. 22.  should be in danger of judgement.  
Pope Hidebrande calleth others, beasts, dastards, fools, 
Illir in cattle.  stocks, blocks and Asses.  
Christ refused to be made a King. 

john. 6. ve. 15 Sigisvertus. Hillir.  
Aventinus. Mat. 5. ve. 33 Pope very AntiChrist.    
The Popes do not only not refuse, but also fight for it.  
Christ forbade perjury, manslaughter, civil wars, murder, treason.  
The Pope caused his Priests too preach, that these mischiefs pleased God, and such like, as to rebel against the Emperor, to rob, to burn, steal, kill, spoil, shed blood, to oppress their neighbours. He hath in his forehead written, Nomen contumeliae: the name of despite: I am GOD, I cannot err, etc.  

ca 7. verse 8.  Read Aventinus and Hillircus, and ye shall see, that the Pope is very Antichrist, and the little horn in Daniel.  
Christ exhorteth to charity: The Pope to debate.  
Christ to the study of God's word.  

Mat. 5. ve. 24.  The Pope from that knowledge. If (sayeth Arnulphus, in the year of Christ, 991. in a Synod before a great number of bishops) the Pope, 
Pope is Antichrist.  though he be gorgeous, though he sit in a seat of state with purple Robes, glistering with gold: if he be without charity, and have learning only, he is Antichrist, sitting in the seat of God: boasting himself as he were God. If he have neither charity nor learning, he is an Image or Idol, no more able to answer, than a stone. Though ignorance were tolerable in other Bishops, yet it is untolerable in the Pope. Why should not he that is Superior in place, and inferior in knowledge, be contented to be judged by him that is inferior in place and superior in knowledge? Thus much writeth Arnulphus, with much more: reproving superiority, condemning ostentation, and repressing the intolerable arrogancy of the Pope.  
Christ willeth, that a man shall not forsake his wife for any cause but for adultery.  

Mat. 19 ve. 5  The Pope appointeth twelve causes: 

Boner bishop quondam, in his homely of matrimony. Card. Pole. Mat. 5. ve. 19 Thomas. Agrippa.  Error, conditio, votum, cognatio, crimen,  
Cultus, disparitas, vis, ordo, ligamen, honestas:  
Si sit affinis, si fortè coire nequibit.   
Christ forbiddeth to break any of the ten commandments.  
The Pope sayeth, that he may break the first and second, because that only God is not too be prayed unto, but also saints: and that the Images may be worshipped, and the crucifix with the adoration of Latreia, aswell as the blessed Sacraments.  
Christ loveth his enemies.  

Mat. 5. ve. 44. Dandalus. Duke of Uenyce.  The Pope persecuteth his, as he did Dandalus, who was afterward the Duke of Venice: for he caused an iron chain to be locked about his neck, and him to come coupled every day with a dog upon his knees, and so kneeling upon his hands and knees, gathering crumbs under his table, being spurned at with his feet and others, as they did the dog. Thus did the Pope a long time, till that he gave some part of his holiness to him, and absolved him.  
Christ blessed all, and cursed none.  
The Pope curseth not only men, but also Angels, according to this place of Paul to the Galathians, 1. vers. 8. If an Angel come and preach any other Gospel then that which we preach, let him be accursed. Gundisalnus cont. Num. 5. Gloss. dist. 19 n●lli. & in cap. gener. de Ele. lib. 6. 
Dist. 81.3.46. mult.   
Christ restored men's lives, hands, and tongues.  
The Pope cutte●h them of. For Mancivellus, a famous man, sitting upon a white horse, made an Oration against the Pope, 
john. 11. ver. 37.43. Mancivellus.  before all the people, at the time of procession, proving him too be antichrist. Wherefore, the Pope caused him to be apprehended and booth his hands to be cut off. After he recovered, he made an other more vehement against him: then he caused his tongue to be cut out of his head, and died thereof. 
Hillir. in test. verita.   
Christ is constant, and writeth things certain, infallible, and agreeing one with another.  
The Pope is unconstant, writeth untruths, false things, absurd, unreasonable, and one contrary to an other. For, 
Bernardus. libinensis in the year of Christ▪ 1555. marsil. patav. picus. mirandula. Philip comi. molyn. rosellus. Plat. Marcelli. julianus. Card. s. ang. li.  that which one affirmeth, an other denieth, and that one approveth, an other condemneth.  
Christ burned no man.  
The Pope burned Hierom of prague, and john Hus, a true prophet, in the year of Christ, 1405.  
Christ paid Tribute. Matthew 22. ver. 21.  
The Pope refuseth. christ obtained mercy for his.  
The Popes can find none (sayeth Platina,) their sins be so abominable, and the Pope's holiness to be go from them too the Emperor.  
Christ cannot err: The Pope doth.  
Christ justifieth us of his mere goodness and mercy:  
The Pope, not without his pardons▪  
Christ destroyed Idols, pulling them down. 
Act. 19 ve. 27.   
The Popes erect them, and through deceit, feigneth them too speak, and woorshippeth them.  
Christ is a faithful steward:  
The Pope an unfaithful.  
Christ exhorteth to peace: The Pope to war.  
Christ to virtue: The Pope to vice.  
Christ doth require no man's riches:  
The Pope doth require and rob like Agamemnon in Homer, Thimoboros, a devourer of the people, a Verteses, a Catiline, a thief, a poller, and a seller of the holy Ghost. And if he be demanded why he doth so, he answereth that it is lawful for him to increase his patrimony of the church by any means.  
These with such like written Valla, a worshipful Senator of Rome, in the year of Christ .1405. or thereabout.  

Luc. 10. ve. 21  Christ thanketh his Father that he hath revealed the Gospel to his little one's.  
The Pope is thanked of the devil that by his means so many souls come down to hell.  

H●●ler. in cattle  This is contained in the Epistle of Lucifer too the Pope, & to the other of the spirituality about the year of Christ .1228.  
The Church of Christ is holy Jerusalem:  
The Pope's is adulterous Babylon, and Sodomitical Rome. Gregorius Hemispurgensis, a doctor of Law, and a Senator of Nor●●berge in the year of Christ .1454.  
Christ regardeth the soul of man more than all worldly riches:  
The Pope careth more for ten shillings then a .10000. souls.  

Mat. 15. ve. 1  Christ abolisheth the commandments of men:  
The Pope receiveth them.  
The holy Ghost came down upon Christ in the likeness of Dove:  
The Popish huly ghost came down upon john the .23. of that name after their mass of the holy ghost in a council held at Rome, in the likeness of an ill favoured and a prodigious Owl, and flied all about howling, 
The Pope's holy Ghost.  sat upon a beam staring upon the Pope. What a thing is this said those holy fathers, the holy ghost is present with us in the likeness of an Owl. And in the next Session the Owl did the same till the the council was given over. Clemangis archdeacon of Baro in the year of Christ .1416.  
Christ is the Saviour of souls: The Pope a murderer. Brigitta in the year of Christ .1370. she calleth the Pope a disperser of Christ's flock, more abominable than the jews, crueler than juda, unjuster then Pilate, worse than Lucifer, that he turned the x. Commandments in this one Da pecuniam, give me money. It is written that she see the Virgin Mary say to her son that Rome was a rich field, 
Brigitta.  and that Christ answered that it was rich, but rich with weeds, Zizanijs.  
Christ saith that whosoever cometh to him shall never perish  
The Pope sayeth that whosoever cometh to him in the year of jubilee, though he die by the way as he goeth, 
joh. 6. ve. 37▪ Hillir. in cato.  shall not perish, for he will command the Angels to carry his soul up into Heaven without delay, & with all expedition. He granteth also to every one that cometh to Rome to the jubilee, 
Souls out of purgatory.  power to choose three or four souls at their own will, and fetch them out of purgatory.  
Christ says that there is but one God, 
Ma. 4. ve. 10.  and him only to be worshipped.  
The Pope says the the Sacrament of the Altar is God, & therefore to be worshipped. john Mutzeger in the year of Christ .1384.  
Christ is the Author of concord.  
The Pope of discord. Nilus in the year of Christ. 136●.  
Christ wisheth to all men felicity.  
The Pope wished to them a pool or a bottomless pit.  
This was the wish of Pope Martin the .4. of that name in the year of Christ .1290.  
Christ overcame and subdued the world by his doctrine: 
Nicolaus dr. watrach. hillir.   
The Pope by money, discord, battle, craft: and malice. Abbas Vrsp. in the year of Christ .1199.  
Christ teacheth true doctrine:  
The Pope heresy. Crantzius, lib. 8. ca 8.  
Christ breaketh not his promiss, 
Gene. 3. ve. 9  nor condemneth any man before that he pleadeth his own case.  
The Pope and his Legates burned john Hus, and Jerome of prague against their pronisse, and the Emperors saufconductes in the year of Christ 141●.  
Christ openeth the way to the kingdom of Heaven: The Pope stoppeth it, and neither will entre himself, neither will suffer other to enter: Wicleffe in the year of Christ. 13●4. Bernerd Lutzeberge 2. Tom. council. in. Sessi. 8. Constancienti. Polydor. Aug. lib. 19  
Christ and his word excommunicateth none without a great cause: The Pope and his, for every trifle, for the priests Tithes, for a Pig, for a Goose, for Apples, and Pears. And therefore sayeth Scotus, in the year of christ, 1300. desti. 18. stut. 4. men care not for his curse, it is despised and counted for vile.  
Christ left behind him, when he departed, no money.  
The Pope, 25. thousand million of Ducats. Matthaeus Palmerius.  
Christ is the true Image of his Father.  
The Pope is an Idol, which hath eyes and see not, ears and hear not, as Robertus Gallus writeth in the year of Christ, 1290.  
Christ had no earthly possession. The Pope possesseth all, which possession to be given by Constantine: Marsilius Patavinus, denieth: Valla confuteth it, and Cusanus, and Cattalanus reprove it, in the year of chryst, 1496.  

matt. 20. ve. 26.  Christ will have no superiority in Bishops.  
The Pope calleth himself the chief of all. Here I subscribe the words of Marsilius Patavinus, who was in the year of Christ, 1324.  
All Bishops should be of equal authority, neither should the Pope have any superiority above other Bishops, 
Marcili●s. Patavinus.  and much less above the Emperor, or other civil Magistrates, and Governors: Summum judicium debere penes esse verbum Dei: not only the spirituality to be called to the councils, but also the laity, which are learned and godly. The clergy and the Pope to be subjects to the Emperor. The church to be the congregation of the faithful. christ to be the head of the church. Neither did appoint any other Vicar or pope: Bishops too be elect of the church or clergy: priests to have wives: that Peter was never at Rome. The pope's synagogue to be a Den of Robbers: the pope's doctrine to carry men to eternal damnation. Thus much Patavinus  
Christ sayeth, that the Kings rule the gentiles: But it shall not be so among you. 
Luc. 22. ve. 25.  The pope sayeth, that neither King nor Emperor hath any power, authority, or jurisdiction, but of the pope, neither can be of any force, till they be anointed, consecrated, and crowned by the Pope, who hath full power, aswell in things temporal as spiritual. Thus writeth Ludovicus the 4. Emperor of that name confuting the said presumptuous arrogancy of the Pope. john the 22. of that name. 
Ludovicus.   
Christ sayeth that the sentence and judgement of Chaiphas and Pilate was unjust.  
The Pope saith that his sentence, whither it be just or unjust must be observed, reverenced, accepted, defenced, and feared. This error the said Emperor refelleth with many reasons and authorities.  
Christ sayeth that his father hath given unto him all power. 
Mat. 28. ver. 18. Hyllir.   
The Pope sayeth that there is none Superior to him. Non habet superiorem. The same Ludovicus proveth that the Pope may have a superior in earth if he offend by a council, 
A noble Emperor  he may be deposed and corrected.  
Christ deposed no Emperor.  
The Popes did many, as john the 23. of that name deposed Ludoui●e in the year of Christ 1314. he was excommunicated for an heretic, and Schismatic, he warred with 3. Popes the space of 33 years, all the learned men in Europe were with the Emperor against the Pope. Notwithstanding he cursed him, and commanded all Priests, bishops, Kings, and Princes, to rebel against him in the year of Christ 1323.  
Christ commandeth to beware of such as come in long gowns, and lambs apparel. 
Mat. 7. ve. 15   
The Pope admitteth none else to his orders, Helias Rubeus, in the year of Christ 300. lib. 3.  
Christ saith that his church is every where, 
Ma. 18. ve. 20  wheresoever two or three be gathered in his name.  
The Pope saith that his is at Rome and of such as believe in the Romish church, 
Hillir.  all such as written against Waldensis are of this opinion. jacob Riberia.  
Christ his spirit in the Apostle willeth all men, even every Prelate, & Pope to obey the Emperors, and other Magistrates. 
Rom. 13. ver. 1   
The Pope answereth that that Text counseleth men too do so, but commandeth not. C. Soli. te titu. de obedientia et Maioritate. Thus answered the Pope Innocentius▪ the 3. Emperor Baldione Paldiomus in the year of Christ 1205.  
Christ sought his own? The Pope other men's. Christ homely apparel and diett: The Pope gorgeous, and sumtuous. Christ peace: The Pope debate. Christ equetie: The Pope iniquetie. Petrus Blesensis writeth thus and more in the year of Christ .1153. Christ shedeth no man's blood: The Pope rather followeth Romulus in murdering his brothers, than Peter in feeding his sheep. Adrianus the Pope of that name, and john Saresburiensis in the year of Christ .1150. Ant. tit. 17. cap. 1.9. Molinaeus. 11.  
There resorteth to Christ the poor in spirit, the simple of heart, the meek e and all the faithful.  
There resort to the Pope in the year of jubilee, proud prelate's, avaricious archdeacons, covetous Curates, dotish Doctors, drunken Dunsies, monstrous Monks, flattering Friars, nice Nuns, curious Courtesans, thieves, bawds, brothels, adulterers, Idolaters, with all the rest of the wicked rabble.  
I do not bring these Arguments collected out of the popish laws and writers, for that they need any confutation, but that men may learn with what stuff and Trumpery they confirm their errors.   

The Pope cannot Err.  

Objection.  
No man sinneth that is born of God:  
The Pope is born of God:  
Ergo the Pope sinneth not  
The fiist proposition is proved out of the first of john verse .9.  
The second I will prove by a syllogism in Barbara.  
Every one that is holy is born of God:  
Phe Pope is not only holy, but also most holy.  
Ergo every Pope is born of God.  
The first proposition is evident.  
The second is proved by the Pope's bulls which are more to be credited then the Gospel, for the Pope may interpret the Gospel how he will, but no man may Interpret the Pope's Bulls.   

I answer.  
Every man sinneth.  
The Pope is a man.  
Ergo the Pope sinneth.  
The first proposition is proved by the .14. Psalm of David. ver. 3. 
Ro. 3. ver. 10.11.12.   
There is none that doth good, not not one.  
I will prove by a syllogism in Barbara, the second proposition.  
Every creature reasonable and mortal is a man:  
Every Pope is a reasonable and mortal creature.  
Ergo every Pope is a man.  
The first proposition is proved by the deffinition of a man.  
The second proposition is proved by Athanasius Creed, where he sayeth that Christ consists of a reasonable soul, and a human flesh. And by the first to the Cor. 15. chap. ver. 22.54. Rom. 6. ver. the last. And Hebrues the .9. ver. 27. whereby every man is proved too be mortal.   

Objection.  
He that can make God, is better than God:  
The Pope can make God:  
Ergo the Pope is better than God.  
The Mayor is proved by this principle of Lodgike:  
The cause efficient is better than the effect.  
The second proposition is proved by this syllogism:  
That which a priest can do, the Pope can do:  
The priest can make God:  
Ergo the Pope can make God.  
The Mayor of this Argument is proved by the same principle of Lodgike that the other former Argument was.  
The second proposition is proved by this Argument:  
He that can make the Sacrament of the Altar can make God:  
The Priest can make the Sacrament of the Altar.  
Ergo a Priest can make God.  
The Mayor proposition is proved by this place. Hoc est corpus meum, 
1 Cor. 11. ver. 24.  quoties cunque feceritis. etc.  
The second proposition is proved by daily massing & by the words and deeds of many a priest, who will not stick to say that they have made him an hundredth times and no less.   

I answer.  
That consequently it followeth by these Arguments of the Papists, that the Pope is better than God, and also elder than either God or the world.   

Objection.  
He that can remit sins is God:  
The Pope can remit sins:  
Ergo the Pope is God.  
The Mayor is in Luke the .5. verse .21.  
The Minor is proved by this Argument.  
He that can give the holy Ghost can remit sins:  
The Pope can give the holy Ghost:  
Ergo the Pope can remit sins.  
The Mayor is in the .1. Thessalo. 4. ver. 8. in the which place it is said, that God giveth the holy Ghost, and as God can give the holy Ghost so can he remit sins by these words. Luc. 5. verse .21. Solus deus condonat peccata.  
The Minor is proved by his orders given too priests, where he sayeth. Accipite Spiritum Sanctum.   

I answer.  
He that cannot give the holy Ghost is not God:  
The Pope cannot give the holy Ghost:  
Ergo the Pope is not God.  
The Mayor is proved by an Argument Ex repugnantibus.  
The Minor I prove thus. Rom. 3. ver. 23.  
No sinner can give the holy Ghost:  
The Pope is a sinner.  
Ergo the Pope cannot give the holy Ghost.  
The Mayor is proved thus.  
He that is not of God cannot give the holy Ghost:  
Not sinner is of God:  
Ergo no sinner can give the holy ghost.  
The minor is proved thus.  
He that is not of God is of the Devil. he that is of the Devil, cannot give the holy ghost.  
Ergo he that is not of God cannot give the holy ghost.  
The minor is proved in the 1. of john the 3. ca ve. 8. and the first of john. ver. 18.   

Objection.  
He that can forgive sins is God:  
The Pope can forgive sins.  
Ergo the Pope is God.  
The first Proposition is proved by this text of Luke: chapter .5. ver. 21. Only God forgiveth sins.  
The .2. Proposition I will prove by an Argument, à minore ad maius.  
He can forgive sins whose shoes can forgive sins:  
The Pope's shoes can forgive sins:  
Ergo he can forgive sins.  
I prove the minor by the Cannon Law, where it is written, 
De con. A. c. ecclesia. de privil e. cum. olim de maior. ac obed. c. illub.  that his shoes are of such authority, that if an excommunicated person kiss them, his sins are forgiven him.   

I answer.  
He that cannot forgive sins is not God:  
The Pope cannot forgive sins:  
Ergo the Pope is not God.  
The first Proposition is proved by the former text of Luke chap. 5. verse 21. Only God forgiveth sins.  
The second Proposition I will prove by this Argument  
Who is conceived in sin, and born in sin:  
Cannot forgive sin:  
The Pope is conceived in sin, and born in sin:  
Ergo the Pope cannot forgive sin.  
The Mayor is proved by the 21. verse of the 5. chapter of Luke.  
The second Proposition is proved by the 51. psalm verse .5. Behold I was. etc.   

Objection.  
He which can abolish Christ's doctrine, and establish his own is better than Christ:  
The Pope can abolish Christ Doctrine & establish his own:  
Ergo the Pope is better than Christ.  
The first proposition is of force of itself.  
The Minor is proved by these places of the Cannon law. Dist. 17. in gloss. de transl▪ episcop. quando persona.  
And also by this syllogism.  
He whose doctrine doth so far pass Christ's doctrine, as the kernel the shell, the Son, the Moon, and light darkness, may abolish Christ's and establish his own:  
But the Pope's doctrine doth so far pass Christ's as the kernel the shell, the Son the Moon, and light darkness:  
Ergo the Pope may abolish Christ's doctrine.  
The first proposition is evident.  
The second is proved by Guilielme de. S Amore in lib. de periculis novissimorum temporum ca 8. and by Antilogia, and by Chancer in the Romant of the Rose.   

I answer.  
He that doth abolish Christ's doctrine and establish his own, is Antechriste:  
But the pope abolisheth Christ's doctrine & establisheth his own  
Ergo the Pope is Antichrist: & therefore not better than Christ.  
The first proposition is proved by the 1. of john. 2. verse 24. and the ●. of john. 4. verse .3.  
The second proposition is proved by their own writings and preachings, for Friars which are the Pope's tail in the year of our Lord 1355. preached openly, and made also a book called evangelium aeternum or evangelium spiritus sancti, wherein they endeavoured to prove that Christ was not God, neither his Gospel Everlasting: but should only continue 50. years and then theirs should take place, wherein was comprehended all superstition, Idolatry, as praing to saints, Purgatory, masses, pilgramages etc. Guilielmi de. S. amore in. lib. de. picul. novis▪ temp. ca 8. and by Antilogia▪ and Chancer in the Romant of the Rose.   

Objection.  
He that is doctor of both the laws I mean civil and common is better than he that is doctor of neither:  
But the Pope is doctor of both, and Christ of neither.  
Ergo the Pope is better than Christ.  
The first proposition is proved by the degrees of both his doctorshippes.  
The second is proved by the authority of Baldus in Codice. Who sayeth that he is doctor of both Laws in authority though not in knowledge.   

I answer.  
Some man that is doctor of neither Law is better than the Pope that is doctor of both Laws:  
But Christ was some man and doctor of neither Law.  
Ergo Christ doctor of neither Law, is better than the Pope that is doctor of both Laws.  
I prove the Mayor by this Argument.  
He that is lesser than Christ in knowledge, is not so good as Christ.  
But the Pope though doctor of both Laws is lesser than Christ in knowledge.  
Ergo the Pope is not so good as Christ.  
The Mayor is proved, amaiore ad minus.  
The Minor by this syllogism.  
He that knoweth not all things is lesser than Christ in knowledge.  
But the Pope knoweth not all things.  
Ergo he is lesser than Christ in knowledge.  
That Christ knoweth all I prove by this argument.  
He that is God knoweth all things.  
Christ is God:  
Ergo he knoweth all things.   

Objection.  
He that is judge both of quick and dead, is either God or as good as God:  
The Pope is judge both of quick and dead:  
Ergo the Pope is either God or as good as God.  
The assumption is proved in Bernerd Lutzenburge, a Friar of great learning in the Scriptures, and in Extra. qui filij sunt legittimi. C. per venera. Exit de sententia Excom. C. a nobis. et. 24. q. 2. Papa constitutus est judex vivorum et mortuorum.   

I answer.  
He that is to be judged in the last day, is not the judge of the quick and dead:  
But the Pope is to be judged in the last day:  
Ergo he is not the judge of the quick and dead.   

Objection.  
He that can prohibit matrimony is above Christ:  
The Pope can prohibit matrimony.  
Ergo the Pope is above Christ.  
Protasis, is proved by Matthew the. ●9. ver. 6.  
Prochiphis or Chimma in extra vagant de conversi.  
Symperaga, is evident of tother, the syllogism is in Darij.   

I answer.  
He that prohibiteth Matrimony is an Infidele and hath the spirit of error.  
The Pope prohibiteth Matrimony:  
Ergo the Pope is an Infidele and hath the Spirit of error, & therefore Antichrist.  
The first proposition is proved by Paul the .1. Tim. cap. 4. verse 1.2.3.  
The Sumption or assumption the Pope affirmeth in his Cannon Law as I have alleged before, and the conclusion is manifest, and the syllogism is in Darij.   

Objection.  
That which other men are the Pope is not:  
Other men are sinners:  
Ergo the Pope is none.   

I answer.  
That which other men are the Pope is not:  
Other men are Christians:  
Ergo the Pope is none.     

¶ An Interpretation of the place of Paul. 2. to the Thess. 2. which describeth Antichrist. I mean the Pope.  

Except there come a departing first.  
THEODORET calleth this departing Antichrist, who shall seduce the world and draw men from the truth: Who is the man of sin which usurpeth all the authority of the devil, and the operation of whom is the child of perdition because he destroyeth himself and others. He shall sit in the Temple of God, which is men's minds, and shall sit the highest in all assembles, councils, and places, and show himself as a God, and shall call him the God. Moasim, a strong, stout, and mighty God, some understand this departing too be when the Roman Empire began too decay, in the time of the Emperor Heraclius, when the Turks and Saracenes departed from the Roman Empire unto Mahuemite, and followed the superstition, vaneties, and subtile sect of the great Turk. Augustinus confesseth his ignorance in the understanding of this place, Notwithstanding saith he, some mean by Antichrist, the whole body of sin, the whole malignant Church, with their Captain Antichrist and so sit in the Church, as though he were the only Church, and now you know, what withholdeth and what is the cause of his delay, and why that this pestilent member of Satan doth not appear, even the Roman Gmpire letteth, for till it begin to diminish, 
Lact. 7. c. 25.  he shall not utter himself by the mystery of iniquity, some understand Nero, some Heresies, by him that witholdeth, some understand the Roman Empire, as Ambrose and others as I said before: some the grace of God, and the might of his spirit, some god's appointment and decree, who assigned antichrists time, but Theodoret understandeth it of the Gospel, which must be preached over all the world, Christ's Religion published every where, adolatrie vanquished, false doctrine detected, superstition abolished, and then shall Antichrist appear. Christ shall subdue this Tyrant with the rod and teeth of his mouth: isaiah. 11. verse .4. even by his word and by godly men expert in his Law. The body of sin is Antichrist, false prophets, and false Christ's. Math. 7. verse .15. cap. 24. verse .24. thieves and robbers. john the 10. verse .1. antichrists kingdom consists in ambition, domination, arrogancy, false doctrine, fables, visions, revelations, pardons, and such other abominations. The abomination of desolotion is known, 
Mat. 24. u. 24 Mar. 13. ve. 6  by notes of Antichrist, false doctrine, in this host, and that host, and in every Altar with his natural body: He is known by Tyranny, by all manner of mischief, he is the man of sin, for he doth not only sin himself, but also causeth other to sin. For the Pope sayeth that if he sell the whole world, he selleth but his own, or if he carry innumerable sort of souls to hell with him, there may no man ask him why he doth so. He is the child of perdition, and man of sin, because that he is a man in deed, and in man's nature, and taketh upon him the operation of the devil: for God elected Christ who in his human nature should redeem us, and bring us to salvation, even so doth the devil choose a very man, who should supplant, seduce, pervert, and destroy, calling himself Christ and God, and avouching them to be false gods, whom before he reverenced as true gods. The Temple of GOD he calleth Christ's Church, and congregation, where he will usurp the highest seat and place, boasting himself for God.  
Antichrist shall neither be devil, nor fiend, but a very man, in whom shall devil whole Satan bodily. 
Hieron in Daniel.  He sitteth in the Church of God, as God, he shall persecute the godly, change the Laws of God, and eealt himself above GOD, and compel all men, all Laws, all Regions to be subject to his authority. He shall feign chastity, 
Hieron in Daniel.  and contynencie, to deceive men withal.  
Gregory the first of that name, calleth him the forerunner of Antichrist, who taketh upon him to be an universal priest, 
Lib. 7. dist. ●●▪ Epist. 30.  because in pride and presumption he prefereth himself before others, but this doth the Pope. Therefore he is Antichrist.  
Gregory calleth him Antichrist who sendeth out his preachers to teach that the Sabbath day or Sunday aught not to be laboured upon, and to follow the jews in observing the rites of the law, 
Lib. 11. in dist. 6. epist. 3.  and so 'cause the Sabbath to be reverenced: But the Pope doth this: Ergo the Pope is Antechriste.  
After that john in his Revelation had described the first beast, 
Reve. 13. five 11.  which was the Roman Empire, to be a defacer of Christ, and a persecuter of the Christians: he infereth the second beast too come out of the earth, sovoring of earthly things: and having two horns as the Lamb of Christ had: the one horn is the worldly kingdom of the Pope, which consists in usurping. For he called himself a king, and not only a king, but also created kings & Emperors and deposed them. The other horn is the priesthood of the Pope. For he hath authority in heaven and earth, and therefore hath two keys, the one for Heaven gates, the other for hell gates. Two sword, the one to subdue the Emperors withal, the other to rule the Clergy. He and his give the holy Ghost, and grace, and therefore in auricular confession, in his pardons, in making of priests. He speaketh like a Dragon, 
Reu. 13. ve. 11.  even like the devil, who seduced Adam and made him offend against all the commandments. He doth grant miracles, he maketh fire too descend from Heaven.  
By fire is understanded the holy Ghost, 
Reve. 13. u 1●.  and the Pope promises to give the holy ghost in giving of orders, saying, Receive you the holy ghost.  
Moreover there is no sin so horrible, no offence so grievous, which he will not forgive for money. By Fire, may be understand his thundering boult of Cursing and Excommunication, whereby he did strike the monarchs, Princes, and Kings of the earth. He that will not worship the Image of the beast which is the dominion, prerogative, and authority of the Pope, shallbe murdered by him and his proctor's.  
The Image of the beast is his authority, ceremonies, candles, Sacraments, Hosts, Wafecakes, Housling, Priests, Friars, nuns, Monks, Hermetes, Religious men, Purgatory, Pardons, Penitentiaries, Curtesanes, Masses, Dirges, Abbotts, Beads, Beaderos, Crosses, conjuring, holy Bread, holy Water, holy Salt, Palms, holy Blood of Hails, prayers for the dead, Limbus patrum, Limbus puerorum, praying to Saints, Superstition, Idolatry, Images, Idols, pilgrimages, Rosaries, Ladies Psalters, and Regine coelorum, ave Maria stella, Bulls, Extreme unction.  
I will so plainly declare the nature of Antichrist and in such sort that you shall understand that the Pope must needs be Antichrist. There were only six Monarchies from the deluge to the end of the World. The first the Assyrians: the second, the Babylonians or the Chaldees: 
Dan. ●. vi Empires.  the third, the Medes or Persians: the fourth the Grecians or Macedonians: the fift, the Romans and Germans: the sixt, is the Pope and the Emperor, which were divided out of the whole Roman Empire, before it was diminished.  
Daniel doth not touch the Empire of the Assyrians, for it was passed before his time, and this Image was seen at Babilone. What needed any Prophecy of a thing that is past. Neither is there any prophesy of a thing that is past, but of a thing too come. And therefore sayeth Daniel: God shall show to the King things to come. The head of this Image signifieth the Monarchy of the Chaldees and Babylonians: 
The head of the Image.  The silver breast and arms the Medes or Persians: The Belly and Thighs of brass the Gresians, or Macedonians: The Legs of Iron were the Romans, who subdued all the world: The foot of Iron signifieth the Pope, who breaketh the power of the Emperor as iron doth the clay, for the Pope had all Europe, at his commandment, he crowned Emperors, and he deposed them, he warred against them and subdued them: he possessed Italy, and thrust the Emperor into Germany. Let us declare how the Pope, who is signified by the feet of iron, did subdue the Emperor, who was named by the foot of clay.  

Epist. 30. ad Eng●ogum & lib. 6 Epist. 77.80. lib. 7 Epist. 196.  Gegory the first Pope of that name in the year of Christ .600. writeth that it had been offered divers times that the Pope of Rome might have called the universal Bishop, but none of them would take it upon them, or use that word and title. Notwithstanding the same Gregory invehing against john the Patriarcht of Constantinople, who would have been called the universal Bishop, signifieth to the Emperor, Mauritius, and to his wife Augusta, that Rome should challenge that honour and Superiority, and that it was iniquity to deprive the successor of Peter of that honour, considering that it was said to Peter, thou art Peter, Et super hanc petram aedificabo Ecclesiam meam. Wherein Gregory offended double, first in misunderstanding, or rather perverting the place and words of Christ, meaning by the rock Peter: 
Math. 16.  when as Christ is the rock, and Peter but a member derived from the rock, as of Christ Christians: secondly that he gave occasion to his successors to challenge and aspire to that superiority and dignity. 

Diago. 805 Phoc●e.  
Bonifatius. 3   Cursed Phocas in the year of Christ .605. killed the good Emperor Mauritius with his wife, and children, and at the request of Boniface, made the seat of Rome the chief seat of all churches, and that the Pope of Rome should be preferred before all others. And although that Phocas a most damnable Emperor, who killed his Master and Emperor Mauritius, gave this preminence to the pope of Rome, notwithstanding he could not be elected without the assent of the Emperor of Constantinople, & the Exarch of Italy, & of the people of Rome. Constantinus, the 4. Emperor of that name, 

Constantinus the fourth Emperor. Benedictus. 2 Pope.  
Sabellicus. En 8. lib.  
The Pope ruleth all.   granted to Benedictus, the second Pope of that name, in the year of Christ .685. that the Pope might be elected without the assent of the Emperor of Constantinople, or the Exarch of Itly, only by the Clergy, and people: And in the year of Christ .1063. in a counsel at Mantua, where Berengarius was compelled to recant his opinion of the Sacrament, it was decreed that the Pope should be only elected of the Cardinals without assent of any others, now began the Popes to do all, to rule all, & compel all Emperors, Kings, and Princes, to their orders, and to be subject to them. Gregory the 3. Pope of that name about the year of Christ .695. resisted the Emperor of the east Leo the .3. who had caused all manner of Images to be pulled down, and burned, 

Gregory the third resisted the Emperor Leo. Sab.  
En. 8. lib. 8 Entro. lib. 21. Ursp. in Leone plat.  
Zachari▪ the Pope.   and them that would not do it, to suffer death. This Gregory resisted: this excommunicated Leo: this caused the Images to be more worshipped then ever they were.  
Pope Zacharias in the year of Christ .743. caused the King of France, called Chilpericus to be made a Monk, and placed one Pippin by the means of the nobles of France, and made him king, who enriched the Pope. 
Pipinus Blond. 10. Stephan the 2. pope.  Thus Zacherias' the Pope, with his successor Stephen the second Pope of that name, did pardon and absolve Pipinus with the rest of the nobility of France, of their oath & obedience which they aught to the king Chilpericus lately deposed. This Stephen did first ordain that he & his successors should be born of men's shoulders. 
polidor. 4. c. 16 Carolus Magius  Carolus magnus succeeded his son Pipinus, & in the year of Christ .800. was created & crowned Emperor by Leo the third Pope of that name. Ludovicus succeeded his Father Carolus in the empire of the west, 
Ludovicus.  & enriched the pope Paschalis & his successors exceedingly. For he with his grandfather Pipinus, & his father Carolus gave to the Popes above .60. Ylands, 
Uolater. lib. 3 Geogra.  Countries, Cities, shires, Towns, dominions & provinces, which are repeated in Campanus & others. 
Otho mag.  Otho magnus the Emperor of the Germans, in the year of Christ 938. gave all these that his predecessors had given to the pope for his soul's health, for his sons soul, & for his forefather's souls. After this time the pope took upon him all worldly dominion & power, 
The Pope's power.  also of heaven, hell, & purgatory. No man may judge the Pope, nor his doings. Causa. 9 quest. 3. C. patet. The pope may judge all, & none the Pope: Neither may any man dispute of his doings .17. quest. 4. c. si quis suade. Dist. 79. c. extremo. What if the Pope should corrupt many by his example? 
The pope may not be controlled.  Pope Boniface answereth this dist. 40.4. si Papa. If the Pope shall carry innumerable people by companies with him into hell, & there to be plagued for ever, no man may reprove him: because that he that judgeth all, may be judged of no man. In eadem dist. c. 2. If the Pope be accused his predecessor is sufficient. After Pipinus & Carolus the first Emperor of thatname, the Pope ruled all, crowned Emperors, deposed them at his pleasure. In so much that john the .12. Pope of that name, in the year of Christ .962. (which john was killed taken in adultery) gave this oath to Otho the first Emperor of the Germans, Dost. 63. To the my Lord john Pope, I King Otho do promise' thee and swear by the Father, 
The emperors oath to the Pope.  and the So●ne, and the holy Ghost, and the tree of the lively cross, and by the reliquesof saints, that if I shall come to Rome I will exalt the Romish church & her governor & 12. quest. 4. Clericus, 
Otho the 3  In the time of Otho the third Emperor of the Germans, it was decreed by perlement that none of the stock & line of the Romans, should ever be Emperor, but only some of the Germans. 
Gregory the .5 Pope of that name.  And therefore Gregory a Saxon the first Pope of that name, granted that the Emperor should be elected by. v●j. electors, which were the Duke of Saxony, County Palatine, Marchio Brandeburgensis: the bishop of Mensae, Colony, & Trevers, 
Electors.  & the King of Boemia, as Arbiter, in the year of Christ .995. Here may you see how that out of the Roman Empire, the Garmains Empire & the Popes are derived The Pope had the whole in effect & the Emperors were but at the Pope's pleasure. For the Pope had the marrow & the Emperor the bones, the Pope the corn, the Emperor the chaff: the Pope was the Sun, the Emperor the Moon, who taketh his light & might of the Pope. The Pope had Italy, Sardinia, Sicilia, Naples, & in a manner al. The Emperor Germany, but always subject to the Pope. Where it is in Daniel that they shallbe joined together by man's seed, it is meaned that they shallbe as it were both one, but they shall not be otherwise joined them iron can be with clay. 
Man's seed  By man's seed is meant that unfaithful knot of amity which was, & is between the Emperor & the Pope, which was oftentimes, but mere dissimulation. For we see that the Emperors were compelled for fear to obey the Pope, as in treading of the Henry's, and Fredericks with Ludovique & others. How often did Honorius, Gregory the .9. & Innocentius, take truce with Fredrick the ij. & ever broke their promise. This was Humanum semen, 
The pope r●utles in Paul is to show him before king & Emperor & Christ.  and the Pope's Empire, as I said before, which rose out of the Roman empire, & began then to be reviled & made manifest when he took upon him to make Emperors & depose them at his pleasure. Notwithstanding he wrought secretly before in all the Popes in a manner. And that the Pope is Antichrist Paul proveth, 
To sword  because he sitteth in the Temple of God, & taketh upon him to search mens consiencis & for the purpose he made auricular confession, 
Crant. 3.8. c. 36. Temple.  to know every man's thought. And therefore Boniface brought out two swods, on a solemn feast day in the year of Christ .1030. whereby it is manifest that the pope is head both of the spiritual & temporal sword, & dominion. The temple wherein this knave the pope sitteth & reigneth, 
To sit.  is the hole member of them that bear the name of christians though they be the church of Anti. whom he governeth, & ruleth for to sit in this place, is to rule. Wherefore here you see that the Pope doth invade the kingdom of Christ, as Christ prophesied. They sayeth he, meaning the Popes, shall come in my name, and say, I am Christ. That is, I am king and head of the Church. How can Paul call the Church of Christ, the church of Antichrist? How can the Temple of God be called the Temple of Antichrist: If the Pope had called this Temple, the Temple of Antichrist: all men would have abhorred him. But Paul calleth it, as the Pope doth, the Temple of God, declaring that the Pope would call his Sinogoge and malignant church by a glorius name, to delude the people, as he calleth his doctrine evangelium Sempiternum et Euangelius speritus sancti. And the Sadduces call themselves righteous men, 
Sadduces.  notwithstanding they were most unrighteous. And the Popes so alter their names to deceive the people, 
Polyd.  for if he were Impius, they called him Pius: If nocent, Innocentius: If a malefactor, Boniface: If unmerciful, Clement: and thus they called vice virtue, and twined black into white. In like manner now the jews call themselves the people of God, who are not his people. The Pope usurpeth that name, as he doth in calling himself Christ's vice gerate, and that his priests in confession sit in gods sceate. It may be objected that mohammed is Antichrist, 
Object. Mahumet.  whose story and life I have noted upon Daniel. I answer that he sitteth in that Temple that calleth it the Temple of God, but denieth Christ, neither doth he secretly or openly call Christ his God, but only a prophet: Neither cometh he out of the Roman Empire, 
Pope.  but rose only of himself: neither sitteth he at Rome. Neither taketh he upon him to forgive sin. But the Pope seacretly calleth himself, in that he presumeth to forgive sin, ergo the Pope. No man can forgive sin but God only: the Pope presumeth to forguive sin, 
Math. 34. a false Christ.  ergo the Pope is he that sitteth in the Temple of God, boasting himself, and triumph above all that is God, The Turk began in Arabia: the Pope at Rome. The Pope is a false Christ, that is such one as that boasteth himself to have the same authority that Christ had when he was in earth, that feigneth himself to do all that Christ can do, and more, as to make of injury, justice, of nothing, something, to restore a defamed man to his name again, and such other things like unto these. Neither is every evil Christian Antichrist, but he only is Antichrist that feigneth himself to do all that christ can do, to be his vicegerent in earth, to sit in his place. As of late there was one that feigned himself king Edward & said that he was so, who was a false knave. Neither is the Turk that Antichrist that usurpeth all that is God: but worshipped of the Turks as a Saint: as of late men did worship the Virgin Mary and other Saints. Neycan the jews or Turks be false Christ's or Antichrist's when they do not feign themselves to worship Christ as the son of God, he that refuseth Christ, cannot, nor will not receive a feinned Christ. Neither is he Antichrist, or a false christ that is an enemy of christ. But he that usurpeth the power of christ, that maketh himself equal with christ, or above him in some points, and notwithstanding would seem to be a christian in words, though he deny him in deeds. Is not he a false christ, a feigned christ, a pseudo christ, that would seem to defend christ outwardly, and yet perverteth all his laws, detracteth them to serve his fantasy, abrogateth ●hem which he likech not, and maketh new of his own, and dispenseth with the law of nature, with Peter, Paul, Christ and his gospel?   

¶ The Pope holdeth some part of every Heretic that hath been since the world began.  
WIth satan the subtle serpent he persuadeth Eve to eat of the fruit forbidden. I mean he compelleth his church to eat the raw flesh and carnal body, bones and soul of Christ in the sacrament, which is forbidden: to receive his pardons, bulls, decrees and constitutions.  

Matrimony condemned.  2 With the Adamians they denied and condemned marriages in priests, this did Leo the .9. pope of that name in the year of christ 1050. Crantius lib. 4. ca 43. And pope Pascalis in the year of Christ 1100. john Til.  


Lutz. in picardo. stuehouses. A grip art 21  
B●cca. in novellis.   3 With the Adamites they use women and courtesans in common, which is declared by their stuehouses, which are lawful for all men. For the divines of Louane defend them as good, lawful, and necessary. Quoniam polluitur sacerdotium matrimonio non meritricibus. For priesthood is polluted with matrimony, but not with harlots. Minus est malum scortari quam nubere. It is lesser evil to go on whorehunting, then to marry. Agrip. art. 22. et art. 16 ut habetur in c. si concubina de sent. excom. et great. 34. d. dicentes, homini Christiano qui non habet uxorem, loco uxoris liceat habere concubinam. A christian man that hath not a wife, 
Agrip. Art. 22 Mant. in Alphonso Paul.  it is lawful for him to have a concubine. Neither, say they do priests and Monks abjure or forswear incontinency, but marriage. Non abiuram incontinentiam sed matrimonium. Sixtus the fourth pope of that name builded stuehouses of both the kinds in the year of Christ .1474. O horrible Sodomy. 
Euseb. cap.  Paul the third pope of that name had registered five and forty thousand whores that paid every month a pension or tribute to the pope, which did rise yearly to forty thousand ducats. Mant. 2. fast.  
Si pudor in villas, si non patiantur easdem  
Et villae vomicas, urbs est iam tota lupanar.  
4 With the Ophites, who said that the serpent, which supplanted Eve, invented the knowledge of good and evil. With Cain that killed his brother Abel. With judas that betrayed Christ, whom their adherents worship because that judas did well in betraying Christ, or else we could not have been saved: 
The cross  no more say the papists we could be saved without the cross, and therefore we worship it and make it a saint, and dedicated a day to it, and worship it with the adoration of latria, lutz. cortes. in lib. 3. sent. dist. 3. Th. aqui.  
5 With the Pharisies, who separated themselves in apparel, 
Pha rises  and religion from others. And they observed the Sabbath day superstitiously, as the papists do S. Sunday. 
Read an homily of matrimony.  They gave leave to a man to put away his wife for any cause, and the Pope likewise for money will dispense, and allegeth at the lest twelve causes, and johannes de turre crevata many more. They gave to the temple rather than too their parents, and so do the Papists.  
6 The Saducees denied the immortality of the soul, 
Saducees no ly●● to come.  and so did Pope Leo the tenth of that name, and the life to come. Bembus b. The Saducees said that it was in our own will to do well or evil: the papists that it cannot be proved by scripture that a man needeth the grace of God to do good. Occam writeth this, Agrip. art. 2. 
Free will   
7 The Esses, Manaches, Abelonians, and Agapetes, 
Essees works  refuse marriage, and to be saved by their own works, so do the Popes.  
8 Thewdas was a rebel Act. 5. vers. 36. 
Rebels,  so were the most part of the Popes to their Emperors.  
9 Simon Magus was a conjuror, and a nicromancer: so was Silvester the second. Anno Do. 1002. john. 19 1004. john 20. 1008. Sergius. 4. 1010. Benedict. 8. 1013. john. 21. 1024. Benedict. 9 1040. 
●e●roman●●  Silvester. 3. 1046. Gregory. 6. 1048. Gregory. 7. etc. Simon sold the holy ghost: these the holy ghost, Christ, Heaven, Hell, Purgatory. Mantuan lib. call. Venalia Romae.  
Templa, sacerdotis, altara, sacra, coronae,  
Ignis, thura, preces, Coelum est venale deusque.  
10 The Ebionites deny that Christ was before the virgin Marie, the Papists do the like, 
All we●t to Hell.  for they say that there were none saved, not not Adam, as did the Tatians, but that all went to hell till Christ came and harried hell. Panth. Thomas, john de tur. ●re, etc.  
11 The Nicolaites would have men's wives, 
Nicolaites.  and adultery and fornication to be a thing indifferent: 
Fornication a t●i●g indifferent  so do the pope's, who say that single fornication is no sin, and licet habere feminam semel in mense ad expurgandas renes, si non caste tamen caute, and Sodomic too be divinum opus, joh. a casa cardinal. Petrus Aratinus.  

Images.  12 The Gnostics had images of Homer, of Plato, of Aristotle, of Pythagoras and such others, of Paul, and Marcellina, and placed these images besides Christ's image, and worshipped them: and do not the papists worship the images of Christ, Mary & john, cense them, kiss them, reverence them, offer to them, kneel to them, say the lords prayer, enjoined by their ghostly fathers, which I have seen and done.  

Matrimony.  13 With the Tatians they say that matrimony is as evil as whoredom.  

Tert●ll. The pope forgiveth sinnes.  14 Marcus and Psichicus a follower of Ualentinus, took upon him to forgive sins, to give grace and the holy ghost: and doth not the Pope the same?  

Divorce.  15 The Montanistes and Pristilians gave liberty for men to forsake their wives: and so do the Popes.  

Marriage filleth hell.  16 They say with Hi●rax that chastity filleth heaven, and marriage hell.  
17 They hold with the Audeans and Anthropomorphites, that God is of like shape with men: and do not the Papists paint the father an old man with a long white beard, and the holy ghost like a Dove.  

Rome the Church.  18 The Donatists said that the Church was no where but in Africa, the Papists at Rome, and only there where the Pope ruleth.  

Fre wil  19 They defend free will with the Donatists, Pelagians, and Anabaptists.  
20 With the Collyridians' they worship the virgin Mary, they offer to her, they call her the queen of heaven.  

Idolatry  21 They say with Montanus, Apelles, and Cataphriges, that Christ ascended without a body: for they say that he is enclosed in a little round cake invisibly, and with Montanus they appoint fasting days.  

Severus  22 Severus said that a woman was the work of the devil, and the upper part of man of God, but from the navel down of satan: and therefore they that marry to fulfil the works of the devil. Pope Innocent 8. advouched the like saying, that they that were married could not please God. Qui in carne sunt Deo placere non possunt.  
23 Marcellus the Bishop of Ancira affirmed that the kingdom of Christ should have an end. 
They de●ny Christ  Friars in Paris Preached in the year of Christ 1255. that Christ's Gospel should then have an end, and the Popes should take place called sempiternum evangelium, and Christ's they compared to the shell, there's to the kernel, there's to the sun, Christ's to the moon, there's to light, Christ's to darkness.  
24 With the Donatists and circumcellions they burn books, yea they burn sacred Bibles and persecute the readers thereof with fire and sword. 
Persecution.   
25 The Pope like Gensericus, Honorius and Transmundus being Arians and Kings of the Vandals persecuted the Christians. The Church of Christ never persecuteth but is persecuted, the Pope's church persecuteth, and was never persecuted, Ergo it is not the church of Christ. hilary  
26 With Severus bishop of Antioch he curseth all his adversares.  
27 With Anastasius the Emperor he worshippeth a quaternity the father, the son, and the holy ghost, 
Cursing  and Christ's body in the Sacrament.  
28 john of Constantinople desiring to be called the universal Bishop is condemned for an heretic, 
Supremus.  what then shall we call the Pope who will not only to be called the universal Bishop, but also will be the head of the milittant and triumphant church, to have rule in heaven over the Angels and archaungels, in hell over the damned souls, and over the silly souls in purgatory.  
29 The Pope Marcellinus was an Idolater.  
30 Pope Anastatius was a Nestorian.  
31 Pope Liberius an Arian.  
32 Many of of the Popes were murderers, ruffians, desperates, conjurers, necromancers, warriors, perricides, blasphemers, Atheists, Antichrist's, etc.   

Fredericus Imperator Innocentio Papae.  

FAta monent, stellaeque docent, aviumque volatus,  
totius subito malleus orbis ero.  
Roma diu titubans longis erroribus acta,  
corruet, et mundi desinet esse caput.  
¶ Innocentius Frederico.  
Fata silent, stellaeque tacent, nil praedicat ales:  
solius proprium nosce futura Dei.  
Niteris in cassum navem submergere Petri  
fluctuat, at nunquam mergitur illa Ratis.  
Fama refert, scriptura docet, peccata loquuntur,  
quod tibi vita brevis, paena perennis erit.  
Quod divina manus potuit sensit julianus,  
tu succedis ei, te te net ira dei.  
Fre, fremit in mundo, de deprimit alta profundo,  
ri, mala rimatur, cus, cuspide cuncta minatur.  
Fredericus Innocentio.  
Fata monent, stellaeque docent, aviumque volatus,  
lapsurum te mox, ad stygis antra nigrae.  
Non ratis est Petri, sed Christi, quae natat undis,  
fluctuat, at nusque mergitur illa ratis.  
Fama refert, tua scripta docent, peccata nefanda  
interitum ostendunt, exitiumque tuum.  
trangulat Adrian um musc●, annon ira tonantis  
cogitat et de te sumere supplicium?  
Carcere suspendit sese Benedictus, et alter,  
in stupro captus, saucius ense perit.  
Siluestrum extinguit sathan, sceleratior ipse,  
ergo tuis factis praemia digna feras.  
Innocuum te voce notas, cùm sis nociturus  
orbi terrarum, christianoque gregi.  
¶ Fredericus de integro.  
Esses si membrum, non te caput orbis et urbis  
iactares, cum sis orbis, et urbis on●is.  
Nune membrum non es, sed putre cadaver, et ulcus,  
ense recidendum, ridiculumque caput.  
A Deniele bdelygma nefa●que caputque malorum,  
diceris a Paulo filius exitij.  
Nos solum Christum nostrum, caput esse fatemur,  
totius mundi te caput esse facis.  
Si caput est unum, quod Paulus dicit ubique,  
tu veors balatro, dic mihi quale caput?  
Corporis unius caput unum, si duo,, monstrum,  
monstra paris, monachos, scorta, nefanda foves.  
Est tua religio, stuprum, ira, superbia, caedes,  
error, deliciae, fulmina, turpe lucrum.  
Ex his ergo liquet, Christum te spernere, Christo  
hostem esse invisum, dedecorique deo.  
Rex tandem veniet, coelo delapsus ab alto,  
tum non defendent te, sacra, missa, cruces.  
Non in sublimi surgentes vertice cri●tae,  
Non diploma ponens, non tua sacra cohors.  
Nec diadema triplex, nec sedes sanguine parta  
nullus honos, solii purpura nulla tui.  
Triginta nummis Christum vendebat judas,  
tu Christi vendis corpora plura tui.  
Corpora tu vendis Christi parvo aere, polumque,  
caelestis genios, sydera, iura, deos.  
¶ Innocentius Frederico.  
Semper honos, nomenque meum laudesque manebunt,  
quae Christus condit, condere iura queo.  
Illi succedo, sed plus me posse fatebor,  
pellere te possum sede, quod ille nequit.  
Ille nequit, quoniam Pilatum sede nequivit,  
pellere solus ego, solus in orb deus.  
Est nostrum genus, eximijs spectabile factis,  
Gregorius magnus, carmina mira canit.  
Christo pulsanti, patuit vix ianua ditis,  
sed mihi pulsanti mox patuere fores.  
Namque ego Traianum tetri de faucibus orci,  
extraxi, et matrem, dite frement, meam.  
¶ Fredericus Innocentio.  
Papa quid insanis toties? quid sanguine gauds?  
quid geris imbelli spicula tanta manu?  
Quo vesane ruis? non te decet ira, nec arma:  
sed pietatis opus, relligionis amor.  
Tu similis colubro, quoties gravis ira, venenum  
suscitat, et mota lumina bile rubent.  
Sic furis, ut spumis ex ore cadentibus atrox  
fulmineo quoties dente minatur aper.  
Sic fremis, ut frendens, cum ferrea vincula mandit  
Cerberus, et stygias murmur turbat aquas.  
Tu fratres in bella vocas, in pignora patres,  
arma mihi extorques, oppida, tecta, domos.  
Fas et iura negas, homines, et numina fallis,  
nec iovis imperium, nec phlegetonta times.  
¶ Innocentius Frederico.  
Quid metuam phlegitonta, deūuè aut numina coeli?  
nec ditis noceat, nec iovis ira mihi.  
Est mihi tum barathri, tum coeli facta potestas,  
caelestes genios, tartareosque voco.  
Christus non potuit mentes deducere caelo  
nec excire animas ex acheronte nigro.  
Orci equidem possum cunctas lustrare cavernas,  
Eruere ex herebi monstra nefanda specu.  
Quod Deus est, ego sum, nec non mihi vendico plura  
nam hinil ex nihilofas fabricare mihi  
justicia ex iniusticia faceoque●●eoque,  
te possum solio pellere caesareo.  
Omnia transformo, muto quadrata rotundis,  
reges pello, creo, transfero regna, duces.  
Nunc quis sum? ô medius fidius, te sede movebo,  
ad barathrum trudam, praecipitemque dabo.  
Absit si ratio, stat pro ratione ●●●ido,  
quale meum numen lingua docere nequit.  
Sum dominus caeli, terrae rex, rectoraverni,  
prodidit et Paulus me ●uperare ●eum.  
Nec divus, nec homo sum: neuter at inter utrumque  
Ens sum, consistens ex homine atque 〈◊〉  
At quid plura? meum numen formida● olympus  
me saenus Pluto, tartarieque canes.  
Quos placet, efficio divos, quos displicet, odi  
atque ad tartareos precipitabo lacus.  
Nemo mihi in terris agnatus, nemo propinquus.  
prae me omnes sperno, ducoque pro nihilo.  
Prostratis veniam digitis ego porrigo tensis,  
quod si contectes, id mea sella potest.  
Calceus expurgat culpas mortalibus aegris,  
et caligae viduas usque bear solens.   

Sic quidam de Papa.  
Papa stupor mundi, Deus est, numenque benignum  
Europae fasces, orbis, et urbis habet.  
Atque Asiae decus, atque Africa splendor, barathrique,  
Inmen, agit furias, imperioque premit.  
Solus ab occasu dominari, solus ab ortu  
debet, quaque notus, quà boreasque ruit.  
Huius sanguineum fulmen formidat Olympus,  
caelestes animi, caelicoleque timent.  
Saturnus metuit ne se detrudere caelo  
tentet Romani fertilis ira iovis.  
Ex erebo manes citat ad subsellia Romae,  
quasque cupit furias, ex acheronte ciet:  
Troianum è stigiis, invito dite, lacunis  
elicit, hoc Christum posse, negare licet.  
Haec Christus potuit, dum vixit, fotre fatetur:  
at nunc posse negat Papa, Petrique cohors.  
Christus non potuit damnatos manibus ullam  
largiri veniam, sed bene Papa potest.  
Dat veniam tostis flammatis ignibus orci,  
ille dat eterni gaudia falsa poli.  
Ille au●o vendit coelum, coelestia cessant,  
numina tam magnum dinumerare bonum.    

De Roma, meretrice Babilonica.  
ROMA quid insanis? quid in impietate triumphas?  
quid nectis fraudes? stupraue faeda colis?  
Concubitus vetitus cordi est, puerilis amorque,  
impurus cultus, vana superstitio.  
Dicitur illa quidem meretrix et adultera turpis,  
agnos●it plures, quae vitiata, viros.  
Illa urbs non al●ter, coluit quae numina plura,  
scortum est. Hoc Babylon, impia Roma facit.  
Vrbs Romana potest meretrix Babylonia dici,  
quae coluit, spreto numina plura, deo,  
Illa deos coluit plures, simulachra, laresque,  
quaest um divitias, gaudia falsa dapes.  
Pompas, uxuriam ventrem, puerosque, dolosque,  
atque malos genios, stupra, venena lupas.  
Papa fuit quondam meretrix, peperitque plataea.  
quid queris testes? testis imago tibi.  
Cuius imago tibi Romae stat conspicienda,  
si dubitas, propter Roma petenda tibi.  
Sin statuae minime fidas: confide, quod Abbas  
Verspergensus ait famaque vera docet.   
FINIS.