YOu of the Church of Rome, that beare the name of Christians, and vaunt your selues to be Catholike members, of the Catho­like and Apostolike Church, adding ther­vnto the name of Romaine; Now it is time that you awake from the profound sleepe, wherein long time you haue continued, and open your eies in a manner blinded with the obscurity of errors, where with you haue continually bin nourished and fed by the traditions of worldly men, vnder the beautifull tytles which by vsurpation they attribute vnto themselues: for if euer you had matter or occasion to acknowledge, that the sonne of perdition (of whome Saint Paul speaketh in the 2. to the Thess. 2.) is reuealed, and that he sitteth in the Temple of God, making himselfe God, and vsurping the power and authority that appertaineth onely vnto God: yea and lifting vp himselfe aboue that which is called God, in that he taketh vpon him to controwle the ordinaunces and decrees of God; certainly it is now or else neuer. And againe if you will looke narrowly into, and examine the contents of the Bull (rightly to bee termed a bubble or [Page]bottle of water) touching the Iubile, you shal most mani­festly perceiue it. God grant you the grace, that in truth this yeere may be vnto you, the agreeable and peaceable yeere of your saluation and remission of your sinnes in one only Iesus Christ, 1. Cor. 1. Act. 4. our wisedome, Iustice, Sanctification, and re­demption, who is onely giuen vs by the Father, to this effect.

Pope Clement the eyght, following the good and com­mendable custome of his Predecessors, as he saith, therby the better to strengthen and increase the Kingdome of Antichrist, and more and more to bring in subiection, the consciences of men vnder his tiranny, hath pronounced the Iubile for the yeere of our Lord 1600. adorning and in­riching the same with most beautifull tytles, the better to cause his Marchandize to be esteemed. But as being pla­ced in this seate, he is the eldest Sonne of Sathan, & that he hath rather succeeded Simon Magus; then Simon Peter, in this pretended authority: therfore he beginneth his good­ly Bull, with a most manifest and open lye. And to speake truth, he could not otherwise maintaine his trumpery, and abhominable errors.

He saith that the Iubile ought to be celebrated (accor­ding to the custome) within the Citty of Rome, because it is found to be so by the auncient traditions, &c. But he can­not shew that this custome hath bin ordained and appoin­ted by Iesus Christ, our great Doctor and onely Master; Neither yet, that it was euer practised, nor put in vse by the Apostles. For as the auncient Doctor S. Tertullian saith: Iesus Christ saith not I am the custome, Against Her­mogenes. but I am the truth. And Saint Ciprian, conformable thereunto: custome with­out the truth, is the antiquity of error. And if wee must onely heare Iesus Christ, we must not stay, nor lay holde vpon that which any one before vs, shall haue esteemed lawfull to be done: but vpon that which Christ, who is be­fore all men, hath first done: for wee must not follow the customes of men, but the truth of God.

And althought Clement the eyght saith, that this insti­tution hath not proceeded from a vaine superstition, but of a pure and religious worshipping: Yet can it not be true, but cleane contrary, for that all whatsoeuer is done with­out faith is sinne; and faith is not grounded vpon the in­stitution and traditions of men, but onely vpon the pure word of God. So y ^t then it appeareth, that the superstition grounded vpon insatiable auarice, and immoderate am­bition of such as haue attained vnto this Seate, haue forged this Iubile, after the manner of the secular yeere of the Romaines: That is, of a certaine Feast and playes, which was celebrated euery hundred yeeres within the Citty of Rome, among the Pagans: as in like manner Candlemas day hath been established by them, in place of the Feast which the Pagans vsed to celebrate vpon the same day, and with the like ceremonies of Candles and Lights, in the honor of their Goddesse Proserpin. Marke then how these good Prelates and heades of the Church haue transfigured the feastes of the Pagans into their Papistical Feastes, one­ly changing the names.

But let vs see the antiquity of the institution of this Bul: Platine vpon Boniface 8. Naucler. we finde by writing, that in Anno 1300. Pope Boniface the eight caused the first Iubile to bee published, to the same ende aforesaid, as hee said according to the institution mentioned in the olde Testament: Gen. 44. and commaunded it to be celebrated, euery hundred yeares. Beholde the ori­ginall of the Iubile, edified vpon a good foundation: be­holde a good successor of the Apostles, that taught vs a ful deliueraunce and discharge from the yoake of the cerimo­nies of the Law! and this Pope will inclose, and holde vs in a much more straiter seruitude. The Iewish Iubile or­dained by the expresse commaundement of God, was in­differently obserued throughout all Iudea, Leuit. 25. not any man for that cause beeing bound to goe vnto Ierusalem. And this Pope incloseth it within his Citty of Rome: but of that we will speake more heereafter. There are then but [Page]three hundred yeares fully accomplished, since that this inuention hath been established, and so by consequence, it was not at any time vsed within the precedent 1300. yeares: Beholde the great antiquity, wherewith these Ho­ly Fathers seeme to fight against vs, and by the meanes thereof abuse so many poore people.

But what is this Boniface of happy memory, of whome Clement the eyght is successor? If wee may beleeue cer­taine Historiographers (as in truth his entrye into the Pa­pacie, all the course of his life, and his death manifestly de­clare) he was one that entred like a foxe, raigned like a lyō and dyed like a dogge. Is he not then a Pope of happye memorye? Notwithstanding, it is no meruayle though Clement saith so: for that the memorie of the most parte of the rest of the Popes is not much better, and diuers of them much more abhominable. The Historians aforesaid, spea­king of the wicked acte he had played with this Pope Cle­ment his predecessor (which was, that after he had perswa­ded him (like a craftie foxe) to leaue the Papacie, whē this poore Celestine went againe vnto his Hermitage: he like a furious lyon, caused him to be cast in prison, where with griefe he dyed.) Adde further, that this man appeared to be a personage ful of great ingratitude and deceit: in this, that being prouoked by ambitiō, he so deceiued that holy man, hauing perswaded him to leaue this dignitie, hauing taken and put him into the tower of Fumon, constrayned him to dye therein before his time; And we must not omit by si­lence, that which Nauclerus saith, which is, that in Anno 1295. the seat being vacant, as the Florentine historye de­clareth, Cardinall Benet was in great care for the Papacie, not staying till he was called therunto, Note. like Aaron: where­vpon it hapned that one night he went (not with any great traine) to the Pallace of King Charles, promising him all ayde that the Church could giue, if by his meanes he might be made Pope: whereupon, the King perswaded by this hope, found the meanes that the Cardinals his friendes, e­lected [Page]him Pope. Behold the holy man, of whome Clement the eight is successor? so the supposts and vpholders of the Papacie haue a most firme argument to maintaine and de­fend their vocation, which is the succession of such men.

To make an end of this matter, I will adde that which Platina setteth downe of the gouernment and end of this Boniface (or rather Maliface:) this man saith he, dyed when (that is like a dogge) he sought to procure terror and feare among Emperors, Kings, Princes, nations and people ra­ther then to plant true Religion: that vsed all meanes he could to giue and take away kingdomes: to banish and af­ter that to recall men againe, when it pleased him, being without all measure puffed vp with the great treasure, by him gotten from all places.

Let vs now returne vnto our Iubile, which the Pope commaundeth at the end of 100. yeeres, although (saith he) some others haue restrained it vnto a shorter number of yeares: as Clement the sixt, that caused it to be celebra­ted 50. yeares after, but hee did it the easilyer to fill his Coffers. And it is to be noted, that this said Pope, the better to make himselfe to be knowne to bee Antichrist, in the Bull by him sent foorth for the same effecte, com­maunded the Angels to draw out of Purgatory the soules of all those that dyed in the way to Rome. But howe can Clement the eyght prooue, that this custome, at the end of euery 100. yeares, to celebrate this holy Iubile is Diuine, and that rather in the Citty of Rome, then else where? What vertue hath this number of 100. more then any o­ther? What charity is there so long a time to deferre, so great a benefit as this Iubile bringeth? Clement the sixt had more reason in appearance, in abreuiating the time from 50. to 50. yeares, according to that of the Iewes. The number of 7. multiplyed in it selfe, inclusiuely compre­hending 49 signifiyng, perfection in y ^e holy Scriptures: But yet neuerthelesse the vse of that Iubile of the Iewes, did wholy cease at the comming of Iesus Christ: and we finde [Page]not that any other hath been established for the Christi­ans, in a certaine number of yeeres. As wee read that Bap­tisme succeeded Circumeision, & the holy Sacrament, the Paschal Lambe. And as this holy Father can not prooue that, but onely because it is his pleasure, and that his will ought be holden for a decree of the Celestiall Court: So can he much lesse prooue, that such a thing ought to bee done in Rome, by him called the Fortresse and house of christian religion. As many words as in that place he set­teth down, are so many blasphemies: that the towne most giuen ouer vnto all the villanies that euer were; which also by S. Ierom in his time, In the pref: vpon Didimus is called the seate of the whore apparelled in purple vestures: the Citty wherein al things are permitted, where vertue is banished: the towne wher­in all sacred things, yea God himselfe (if it were possible) are to be solde. But what speake I of sacred thinges? All things prophane, defiled, and vncleane, are to be bought by him that offereth most money. The Citty wherin the Car­dinals, (by the Pope termed his reuerend bretheren,) leade a life more then Sardanapalike, for that they are not a­shamed to walke with their Concubines throughout the Citty, in the open view and sight of all the people. Sodomy is therein tollerable, approoued and maintained: that such a towne (I say) ought to be called the Fortresse and house of religion? but according to the saying of Petrarke, the house of dolour, the Schoole of error, and the temple of herresie. But to what end is this Iubile ordained? to reite­rate and renue (saith Clement the eyght) the memory of so great a benefit: that is, that Iesus Christ the Son of Iustice, he that brought saluation to all the world, is borne of the Virgin Mary, &c. Now you shall see how this is done: if we ought to referre it to any certaine place of celebration, it were fitter to bee done in Bethlehem, where Iesus Christ (according to the flesh) was borne, then in Rome: but wee haue not any commandement, neyther for this place, nor for any other. But, as expresse commandement was giuen [Page]vnto the Apostles to Preach the Gospell throughout all the world: so is it, that throughout all the world, wee must cele­brate the memory of the Sonne of God, without distinction of this, or that place. The Lord is with those that are assem­bled in his name, & according to his will. The holy Sacra­ment was ordained by him, to the end that wee should cele­brate it in memory of him; not onely because that hee was borne, but also, that he suffered death and passion, for the re­mission of our sinnes, and rose againe for our iustification. And we must not attend a 100. 50. or 25. yeares, but we must doe it as often as we may & not at Rome, from whence the Gospell, yea and Iesus Christ himselfe is banished: but in all places, where the Doctrine of the Gospell is purely Preached, & the holy Sacraments administred, according to the ordinance of our Soueraigne Pastor and Master, our Lord and Sauiour Ie­sus Christ.

The Pope calleth himselfe, the successor of the Apostles: where doe wee finde that the Apostles did establish any cer­taine seate, whereunto they haue enioyned vs to resort, as to the stone of faith? But to the contrary, they themselues went & Preached throughout all the world: they themselues went to seeke the sheep, and stayed not till the sheep came to finde them. S. Peter himselfe preached vnto the Iewes, and S. Paul vnto the Gentils. Now that S. Peter erected his seate in Rome, there is no apparance thereof: the booke of the Actes of the Apostles, and the Epistles of S. Paul, both that which hee wrote vnto the Romaines, and that which he sent out of pri­son in Rome, doe sufficiently ouerthrow and disprooue all these impostures, that would affirme the contrary: for in any of them, there is not any mention made of S. Peter. And as touching that which the Munke Onuphrius saith, that S. Peter did first erect his seate in Rome, for the space of nine yeares, and that he was driuen away among other Iewes, by the Em­perour Claudius; whereby it fell out that he was present in Je­rusalem, at the assembly of the Apostles recited by Saint Luke Act. 15. which is but a meere iest, and a notable lye, Act. 15.16.17. deuised [Page]in his Monkish cap: For he can by no meanes shew, nor by a­ny approoued Author verifie it: besides that, that Saint Luke alleageth touching this matter, prooueth him a lyer. Where he sayth, that S. Paul hauing stayed for a time in Antio­chia, after his returne from Ierusalem, went to visit the Churches, where he and Barnabas had Preached: and hau­ing past by Siria and Cilicia, came to Iconia; and from thence went for Phrigia and Galatia, and then to Macedonia, where he stayed long time, Preaching in many places thereof; at the last he came to Athens, and from thence to Corinthus, where he met with Aquilla and Priscila, who not long before, or lately came thither out of Italy, because Claudius had com­maunded the Iewes to depart out of Rome. Now this word (lately) sheweth that Onuphrius deceiueth himselfe, or else would deceiue other men, affirming that S. Peter was driuen out of Rome, by Claudius: For S. Paul hauing stayed (from the time of the Sinode at Ierusalem) in Antiohia, could not haue made so long a voyage. Preaching the Gospell almost in eue­ry place, where he past, in so short a time. And touching the rest, if it were so that S. Peter had been at Rome, doth it fol­low that hee was the head of the Church? There is but one onely Iesus Christ, who is also the true stone of the Fayth, whereupon the Church of God is erected, and not Saint Pe­ter. Which hath been so often prooued by the Authorities and witnesses of the most auncient Doctors, that it would be but meere labour lost, to reiterate it: onely I wil alleadge one witnes taken out of their own Authors, which by consequent they cannot reprooue. Petra dedit Petro: Petrus diadema Ro­dulpho. The stone (that is Christ) gaue the Diadem to Peter, and Peter gaue it to Redulphus. Now although this is false, as it shall heereafter be prooued: so is it notwithstanding that God by a iust iudgement, & admirable wisedom, hath drawne from this lye (that the stone gaue Peter the Diadem) this true confession, that Christ is the stone: as also the glose; Et Su­per hanc Petram, in the distinction 19. C. ita Dominus, sayth: I beleeue that the Lord by this indiction, hath declared no o­ther [Page]thing, then only the words which S. Peter answered vnto the Lord, when he said; thou art the Christ the Son of the ly­uing God. For the Church is erected vpon this article of the faith. Then God hath built his Church vpon himselfe. Also behold what is added in the margent. Where he saith, vpon this stone &c. That is, the same which thou hast confessed: that is to say, my selfe: for the stone was Christ: De consecrat: dist. 2. C [...]re vera: Vpon which foundation Peter was edified. It is then by a false tytle, that the Pope saith, that he sitteth in S. Peters chayre: that he is the Father of those that call them­selues Catholiques, & soueraigne Pastor of the sheepe. For, without making any long discourse touching the disloyalties, disorders, couetousnes, ambition, intollerable tyrannie, and pride more then diabolical, where with the most part of those that haue mounted vp into this abhominable seate, haue bin adorned and inriched, or rather spotted and defiled, seeing the hystories of their liues are filled therewith. What duety of a Father, or Pastor, (I beseech you) doe they shew? Is it in set­ting Iesus Christ, and al his benefits to sale? Is it in sucking the substance of Kingdomes, by theyr pardons and indulgences? And further, by meanes of the Annates and such like diaboli­call inuentions, and all to draw money into their purses? Haue we any one example of the Apostles, which in any thing doth resemble these things? Sueto in Ti­berio. The Emperor Tiberius although an Infidel and a tyrant, did neuerthelesse say, that it is the duc­ty of a good Pastor, to sheare the sheep, but not to flea them. If wee looke into the trafique, and pollicies of the Citty of Rome, we shal find it to be but a right fleaing, how much wors I omit. That which this holy father addeth, is no truer then the rest that went before: for how is it possible for saith to shine, where it is not? Will you say, that there is the fayth, where mans traditions and inuentions, are preferred before the ex­presse commandements of God? This onely example shall suffice; God often times sayth, and that in most plaine and cuident wordes. Thou shalt not make any Image, nor the likenesse thereof, neyther shalt thou worshippe them: [Page]The Pope saith, thou shalt erect Images, and the likenesse of God and of his Saints and shalt worship them with the same worship, that belongeth vnto the thinges which they repre­sent. Can there bee any faith there, where the simple peo­ple are taught to haue recourse vnto creatures, to inuoke and call vpon them, and to make vowes and seruices to them, that belong to God alone? Likewise, can there bee faith where men teach that we must doubt the promises of God; there where the soueraigne Bishop with his supporters, openly, boldly, and shamelesly maintaine, that the holy Scriptures, al­though diuinely inspired, and profitable Doctrine, to repre­hend, correct, and reprooue, that the man of God may bee perfect, and instructed in all good workes: are neuerthelesse imperfect, and vncertaine, and that wee must haue recourse vnto traditions, which they terme the vnwritten word?

Where he saith that this truth hath neuer bin changed, by any course of times. That shal be found to be most vntrue, by such as will but conferre the Doctrine which the holy Pro­phets and Apostles haue left vs in writing, with their inuen­tions and traditions; for that the one resembleth the other, as much as light and darknesse, and truth and vntruth. But be­holde a most sufficient witnes of the vnion, that the celebra­tion of this Iubile, where the name of God is outragiously blasphemed, the bloud of the Sonne of God, villanously abu­sed and troden vnder foote, and his death and passion, exposed for a mockery and pastime. This notwithstanding, this holy Father, the better to couer his subtilty and mallice, full of de­ceipt, will ground his Iubile, vpon that which is Prophesied of our Lord Iesus Christ, in Esay 61. As our Lord himselfe ex­poundeth it in Luk. 4. But beholde, vnaduisedly not thinking thereof, he discouereth his deceipts, and impostures, being cleane contrary to that he saith hee will doe, following our Sauiour Christ. It is said in Luke 4. that Iesus Christ accor­ding to his manner, being entred into the Sinagogue of Na­zareth, vpon a Saboath day, stood vp to read, and that the booke of the Prophet Esay was layd before him, & hauing o­pened [Page]it, he turned to the parcell of Scripture, where it is witten, the Spirit of God is vpon me, because he hath annoin­ted me. He hath sent me to the end, that I might Preach vn­to the poore, that I might heale those that are contrite of hart: that I should annownce deliuerance vnto captiues, and sight vnto the blinde, and set at liberty those that are bruised and broken in peeces, &c. But how did Iesus Christ doe this? did he command the Iewes to whome he Preached, to come and finde him in a certaine place, there to cause them to visit cer­taine Temples, and Churches, and for the space of thus many or so many dayes, with other such like follies as they must do at Rome? Was it not rather in Preaching repentaunce, and amendment of life, and free remission of sinnes, vnto all that are true repentant, by the faith which they ought to haue in Iesus Christ, without sending them hyther and thither, with Tapers, golde and siluer? And did it not onely in Nazareth, Mar. 1. but throughout all Iudea, and in Jerusalem it selfe, as you may read in the Euangelistes, especially in Saint John. Math. 25. Act. 1. The like he commandeth his Apostles, when he saith: goe and Preach the Gospell throughout all the world. Also you shall bee wit­nesses vnto me, in Ierusalem, and through all Iudea and Sama­ria, and to the end of the world. In doing this, did he ordaine the celebration of the true spirituall Iubile, to bee in one cer­taine place, and to be celebrated at the end of euery 100. of 50. yeares? This solemne Feast ought it not to be celebrated euery day: as Saint Paul also exhorteth vs, touching the spi­rituall celebration of the true Paschall Lambe, our Lord and Sauiour Iesus Christ? 1. Cor. 5. The Apostles & among others, Saint Peter and Saint Paul, did they vse by theyr Buls, to pro­claime this yeare of Iubile? Did they not Preach it openly themselues, going personally from towne to towne, and vi­lage to vilage, to announce and declare remission of sinnes, by the precious bloud of Iesus Christ, to all beleeuers? as also conuersion and amendment of life? They also sent Epistles to the Churches, but not to cause the faithfull to come to the places where they were resident, there to kisse theyr Pan­tables, [Page]and to receiue a signe of the Crosse, as they call it: Nei­ther yet attribute vnto them selues, such a tyrannicall power ouer the Kings, Princes and people of the earth, as the Popes doe. The Sonne of God, neither yet his Apostles, did not ap­point a certaine time, place nor daies, to perswade the faithful to repentance. Euery day and euery yeare, ought to bee the yeare of Iubile, to all the faithfull.

It is therefore a plaine mockery to publish this goodly Iu­bile. The Pope saith that he Preacheth, as being the Am­bassador of Iesus Christ, vnto al the world: But who gaue him that charge? a certain number of Cardinals. And from whom haue they this authority? Act. 1. & 6. & 14. Is it from Christ? No, for it was not so from the beginning, when S. Mathias should be chosen, & others likewise that were called to any Ecclesiastical charge. But it is the Pope himselfe that hath aduaunced them to this high dignity, to establish & fortifie his realme of Abbadon. Had the Apostles this proude manner, when they went into any country, to send for Kings, Princes, and people, to come to kisse theyr Pantable? Did they cause themselues to be borne vpon mens shoulders, as this goodly Ambassador doth? Corne­lius the Centinier did he goe to S. Peter? But according to the instruction of the Angel, did not he send to fetch him? & did he not say vnto him that he had well done that he came? It is true, he would haue worshipped him, but he was sharply ad­monished to the contrary. So much there wanted, that S. Peter wold haue made him to kisse his pantable. It is therfore neces­sary for the Pope, for the well exercising of his office of Am­bassador, to go as the Apostles did, preaching y ^e gospel thorow out all the world: & not to content himselfe with sending a peice of paper, to cause so many people to come to Rome, to obtaine pardons. In truth it is a good exhortation that he gi­eth vnto al men, to conuert & turn vnto God. For so the doc­trine of the gospel teacheth vs. But to speake with the autho­rity of soueraigne Pastor; it is the part of Antichrist, as also to assigne a certaine place, & certaine daies to do penaunce, and obtaine pardon.

These are thinges that may not bee prolonged, ney­ther yet posted ouer til the next day, as Dauid saith, Psal. 95. Psa. 95. To day, when you heare his voice, harden not your hearts. The grace of God is not at this day tyed to a certaine place, but is spread thorowout all the world, to all the faithfull, which giue certaine testimony of their faith, by a true repentaunce and a­mendment of life. As touching that which this holy Father saith, that if it were need he would shed his bloud, for those that are strayed out of the way: I leaue that to the secret iudge­ment of God, seeing that there is not any likelihood or appa­rance, that those who so long and many yeares, haue bathed themselues in the bloud of so great numbers of peoples & na­tions, especially such as haue sought their saluatiō in the bloud of Iesus Christ, would shed their owne bloud. But the Sonne of God, at the day of his iudgement, so much desired by his e­lect, & so fearefull to the wicked, will iudge them. But if Pope Clement had neuer so little feare of this iudgement, which hee calleth feareful: if he would beleeue that there is a God iudge of all the world, would hee not tremble in his heart? Would not his hayres stare and stand vpright vpon his head, and all his body become pale and wan, when hee dareth in such sort power out so many blasphemies, all at one time? First when he speaketh of the Iubile, that was celebrated in Rome a hun­dreth yeares past, vnder Pope Alexander the sixt: will you know who that Pope was; read the Histories of such as haue written his life. Guichardine sayth, his Pontificats, be­ing gotten by villanous meanes, was peraduenture maintay­ned by more villanous meanes, then euer were heard off. And some there were that beleeued (for there is nothing so wick­ed and vniust, which was not thought to be in him) that Ba­iazeth hauing intelligence that the King of Fraunce, came into Italy, corrupted the Pope with money, by meanes of George Bucciard, to cause him to procure the death of Iemy his brother. All the rest that write, speake of him as of a monster in nature.

And it appeareth by all the discourse of his life, y ^t the reason [Page]why he caused the Iubile to be celebrated, was more to haue money, whereof he was extreame couetous, to inrich his Son Caesar Borgia, then for any deuotion hee had to the holy Church. And to prooue it, at the beginning of the same yeare, & as it were at the very instant time, when this goodly Iubile should beginne, the aforesaid Caesar battered the Towne of Forly, holding the Lady thereof inclosed therein. Was not this a fayre celebrating the Iubile, and getting of pardons, to oppresse poore Widowes, and fatherlesse children? Guichar­din saith also, Guicciar. Lib. 5. in his fift booke. And to the end, saith he, that he might not omit any kinde of gaine, he sent pardons into Italy, and all other nations, which are called Iubile, celebra­ted in Rome, with a great assembly of people inhabiting be­yond the mountaines: and gaue to those that could not come, meanes to obtaine the sayd pardons, so they payde for them: which money so gotten, with all the treasure that hee could by any meanes drawe from the Treasors and Landes of the Church, he gaue it to his Sonne, that dyed at Forly. In the fixt booke he addeth, that he being poysoned, all the Citty ran in great troupes vnto the Church of S. Peter, to see his body, and none of them could satisfie theyr eyes to beholde this Dragon dead: who by his immoderate ambition, pesti­ferous dissimulation, and all sortes of examples, of horrible crueltyes, monstrous couetousnesse, and vnspeakeable gree­dinesse, hauing solde without distinction, both sacred and profaine things, had poysoned all the world.

He saith that Rome is the place which God hath chosen: Rome I say that hath been in horrour and execration to all the world, since the Popes haue vsurped this tiranny ouer the bodies and soules of men. Mounsier de Januille, that hath written, the life of S. Loys among other thinges, saith: that the King returning from Palestina, and passing thorough Italy, would not goe to salute the Pope, fearing to beholde the vices and euill examples of the Court of Rome. Petrarke in his E­pistles saith thus: heere saith he, dwelleth Namroth, the fear­full builder of the great Tower. Heere is resident Simiramis [Page]with her quiuer: monstrous Minos guideth the processe, Rhadamanthus & Cerberus dwell there. To be short, all mon­strous execrations haue their nestes therein: all confusions, obscurites and horrors raygne therein most puisantly. The Cannonists themselues cease not to speake of the corrupti­ons y ^t are in this court of Rome; As among the rest Iohn Andre in his glose vpō these words; Gens sancta, wherupon the Pope will ordaine his church of Rome; In cap: fundamenta de e­lectione, et electi potest. In the sixt saith thus, touching the mal­lice of the Romaines, John the Monke, refereth vs heerein to the first Chapter of the Epistle to the Romaines, and saith that Saint Barnard hath written of them to Pope Eugenius. Which we likewise read in the mirrour of Histories. Lib. 29. cap. 27. The said Iohn the Monke sayd that Rome was Found­ed by rouers, theeues & other such like persons, that it yet sa­uoreth of the beginning, & that it was called Rome, as gnaw­ing the handes, alleadging a verse to the same purpose. Roma Manus rodit, quos rodere non valet odit. This Pope addeth, that it is the spirituall Sion, the holy Jerusalem, not according to the letter (but by antephrase) Spiritually, from whence the law of God, and the light of the Euangelicall truth, from the first birth of the Church, hath been distributed and spread, throughout all the world, &c.

We must not wonder why this holy Father and his Cohe­rents so straightly prohibit to the laytye, the reading of the holy Scriptures, vnlesse they be permitted by their Prelate. Bycause it is the onely meanes to license them, to preferre all what pleaseth them, and to make men beleeue that blacke is white, and falshood truth.

It is certaine that the Church, assembled of the faithfull, is the true celestiall Jerusalem. But what resemblaunce hath it with the Church of Rome, the which much more sauoureth of Agar the seruant, then of Sara the free woman? Gal. 4. For euen as the childe of the seruaunt, which was ingendred after the flesh, persecuted him that was borne after the Spirit; So is it now. And to prooue it, read S. Paul Gal. 5. Continue, [Page](sayth he) in the liberty by the which Christ hath deliuered vs. After that he addeth, all ye are voyde of Christ, that are iustified by the law, & are destitute of the grace: for wee stay for the hope of iustice, by the spirit which is of faith. For in Ie­sus Christ, neither circumcision, nor vncircumcisiō, do preuaile but faith which worketh by charity: Now to tye mans salua­tion to good works, to induce an infinite number of ceremo­nies, contrary to the liberty & freedom which Christ hath ob­tained for vs, to entertaine a great part of those obserued in the old law, which were al abolished at the comming of Iesus Christ, is it not an imposition of a most insuportable yoake vpon the shoulders of the faithfull? Is it not to reduce a more hard & straight seruitude then y ^t, from the which Iesus Christ hath deliuered vs? And the P. would make vs beleeue that the church of Rome (which is this Agar, Apoc. 7. yea two-folde more slaue then Agar,) is the celestiall Ierusalem & the spirituall Sion: but he should rather say, that it is the great Citty, which spiritual­ly signifieth Sodoma. But when he saith that from Rome, the law of God is deriued, & the truth of the Euangelical faith, frō the beginning of the church hath bin distributed throughout all the world: Esay. 2. Is not this a manifest contradiction to the holy ghost, which teacheth the contrary. The Prophesie of Esay, was it not manifestly accomplished in the citty of Ierusalem, when the Apostles & other holy men, hauing there receiued the holy ghost, & preached therin, went from thence, to goe & preach the Gospell throughout all the world, as Iesus Christ had commanded them? Doth not S. Mar. about the end of his gospel, say y ^t Iesus Christ after he had spoken with his Apostles, was taken vp into heauen, & there sitteth on the right hand of God. And they being gone forth, preached the gospel in all places. Now this issuing or going foorth, ought to be vnder­stood of Jerusalem, & not of Rome. Clement speaking so after his predecessors, doth he not wrong to the rest of the Apostles, as if they were Ciphers, or that they were idle persons, contenting themselues with the names & titles of Apostles, as in truth the Popes & other Prelates, of their tyrannical digni­ties [Page]do? for that only excepted, they haue nothing but the bare name. But is it not euident and manifest vnto vs, by the Actes of the Apostles, Rom. 15. that when S. Paul wrote that Epistle, he had preached the gospell, from Ierusalem, and all about it, vnto Jlltrica & Esclauoma: that is to say, in diuerse places of A­sia & Europe. Beholde now yee Romaines, how that because you neither wold, nor wil receiue the loue of the truth, therby to be saued. God sendeth you the efficacy of deceipt, Thes. 1. that you should beleeue lyes, &c. This holy father addeth, y ^t it is that happy Citty, wherof the faith being cōmended by the mouth of the Apostle, is preached throughout the world, &c. Alas, where do men at this day speake of the faith of the Romaines? Is it in Turkie, Persia or Tartaria? but is it in the places sub­iect to the Pope? It may be, by those that know neither faith nor religion, but beleeue onely by heresie: and as they them­selues alleadge, beleeue in the faith of their Vicar. But all those that know what Rome is, & how they gouerne & liue therein, will say and affirme, that it is not onely the Schole of Epicurisme, but also of Atheisme, & despising of God & his holy word, the receptacle & support of all wickednes. But behold a right papal lodgick: The faith of the Romaine chri­stians in the time of S. Paul, was cōmended through y ^e world: therfore the faith of those that dwel in Rome now, is commen­ded through all the world, as if faith were successiue in them, if the true faith did not make it self knowne, by good works. But for that corruption is a thing successiue in such as are not regenerate by the holy ghost, we might better & trulyer rea­son thus: the corruptions, intollerable vices, & Sodomy, that raigned among the Romaine Panims, were known to all the world. So at this day, such vices raigne in Rome, not onely a­mong the people, but among the principall of this infernall Hirarchy, are known through al the world. Thē it is not there that we must search the faith of these first christians: for it is wholy buried vnder the earth.

Nowe if such a consequent, as this which the Pope al­ledgeth, of the time past, to the time present were receauable, [Page]wee might saye as much of those that dwell in Thessalonia: for Saint Paul giueth the like witnesse to those that liued in his time, yea a greater then of those in Rome. You haue been saith he, patrons to all the beleeuers, as well in Macedonia, as in Achaia. For the word of God hath not onely shined from you into Macedonia and Achaia: but your faith which is in God, is spread throughout all the world. Beholde then reasons well grounded, to maintaine the excellency and prerogatiue of Rome.

But beholde one which crowneth the worke, that is, that the most blessed Princes of the Apostles, S. Peter, and S. Paul haue shed all theyr doctrine with their bloudes, to the ende that by meanes of S. Peters chayre, being made the capitall Citry in the world, it should be the Mother of all the beleeu­ers, and Mistresse of all other Churches, &c. But if it should be denyed him, how could he prooue it: but onely that it pleased the Popes his predecefsors, builders of this tyran­ny: for with other proofe he could not furnish himselfe. If the preaching of the Gospel with effusion of bloud could ob­taine this dignity, who knoweth not but that Ierusalem ought to bee preferred therein before all others? considering the great prerogatiues that it had before, ouer all the Citties in the world? For that besides them, the Prophets did therein Preach the word of God, and likewise were therein stoned, and put to death.

There Iesus Christ did Preach: there hee was scourged, beaten, spit vpon, and lastly put to death. Saint Peter also, and his companions were there beaten and holden in prison, because they Preached Iesus Christ within the Citty: there S. Stephen was stoned for the same occasion: and S. Iames beheaded, and the other S. Iames killed with clubbes: this neuerthelesse gaue no aduantage to Jerusalem, much lesse to Rome. The Pope knoweth wel, or else he ought to know, how much this primacy hath bin debated betweene Popes, Pela­gius and Gregory, Bishops of Rome, and Iohn Bishop of Con­stantinople: that Gregory condemned the vnmeasurable am­bition [Page]of the said John: and that the Bishops of Rome, neuer obtained it, vntill the time of Boniface the third, who by the authority of the cruell tyraunt and parricide Phocas, obtay­ned the tytle of the vniuersall Bishop: and yet the Popes did not as then, mount vp into so high a degree of soueraignetie, as at this day they are.

For as it is found written in the first lesson, that is Song vpon the first day of Nouember, which beginneth Legimus, (which within a certaine time, hath been gelded of certaine breuiaries) Pope Boniface, that was the fourth Pope after Gregory, by petition obtained of the Emperour Phocas, one of the Pagans Temples within Rome, called the Pantheon: which he dedicated to the Virgin Mary, and to the Holy Mattirs, whereby it appeareth, that the Popes as then were not Lords of Rome, to dispose of the Temples therein at their pleasure, as at this day they doe. So this Soueraigntye hath been a most vniust, and more then tyrannicall vsurpation. All that is added, that there is the stone of fayth, the fountaine of sacerdotall vnity, &c.

It is to be vnderstood which S. Paul saith, 2. Thessal. 2. That this Sonne of perdition will come, with all fraud of in­justice, in those that perish. For all that, no not the least point, can be found within the Citty of Rome: namely, that which he sayth, that it is the fountaine of sacerdotall vnity. For besides that this Pontificats is an vsurped dignity, contrary to the expresse ordinaunce of Iesus Christ; tending rather to the ruine of the Church, then to the conuersation thereof. It is a totall destruction of the sacerdotall dignity of our Lord and Sauiour Iesus Christ.

But where was this faire spring of sacerdotall vnity, when scismes raigned in this church, more thē in any other? especial­ly when there were two seates: one at Rome, the other at Auig­non: and then when there was not onely two Popes, but many times three. Shall we say that there is the sincere verity, where the traditions of men, are in the like, yea & in greater authori­ty then the word of God? There where those that shall haue [Page]transgressed the commaundements of: that which they name the holy Mother Church, shall be more grieuously punished then swearers, and blasphemers of the sacred name of God: there where the Pope vsurpeth the authority to dispence a­gainst the word of God.

He saith, that there (that is to say at Rome) are the keies of the kingdome of Heauen, and the power to binde and vnbinde; but it is an vsurpation, for this authority doth properly be­long to all those that are called to the charge of preaching & declaring the doctrine of the Gospell. As also that which he addeth that the Pope is the dispensator of the treasors of the Church, which can neuer be diminished. For all the true and faithfull Pastors of the Church of God, are the true dis­pensators of the Treasors of Iesus Christ. And we must mark well that which S. Paul saith, 1. Cor. 4. That it is requisite that such a dispensator should be faithfull: but where shall this fidelity be found, in Popes that sell, that which they call the Treasors of the Church; yea and all thinges both sacred and prophane for ready money? True dispensation, doth it con­sist in making a signe with two fingers; to present the Panta­ble to kisse; and to giue a peice of sealed paper or parchment? Is it not in the sincere Preaching of the word of God, & the ryght administration of the holy Sacramentes? Where doth the Pope this? It should be a wonder to heare him Preach. So it is neuerthelesse, that in that sort the Apostles did dispence the Treasors of the grace & mercy of God: as wee may read in the booke of theyr Actes, and in theyr Epistles. But behold I pray you a right iest, & pure mockery, to say: that the gates of the most auncient Churches of Rome, are opened with so­lemne ceremonies, and that the faithfull are purged from the spots of sin, to the end that the soules redeemed by the bloud of Iesus Christ, by the Diuine vertues of the Sacramentes, should be absolued and deliuered from the yoake of Iron, and the tyranny of the deuill, &c. Is it possible, in more manifest termes to mocke with God? and to expose, and bring in re­proach the precious bloud of his most deare Sonne, then in [Page]speaking in this manner? From whence hath the Pope drawn this goodly, yea rather damnable deuotion, but onely from the pit of Hell? The auncient Iubile was established among the Iewes, by the expresse commandement of God. Where will the Pope find that Iesus Christ hath or dained this? which is the inuention of Boniface the eight, and that first they must giue a blow with a small hammer, wher with hauing stricken, then with great blowes of leauers and staues, open the gates of his Basiliskes, to obaine all the benefits whereof hee speaketh? This manner of action, is not to bee found in any place of the holy Scriptures, neither yet in the bookes of the most pure and first Doctors. But that it hath bin reuealed to his predicessors: if it were, it was by the spirit of Sathan, that transsigureth himselfe into an Angell of light, that he might induce the simple people to commit two euils: the one to sorsake God, which is the spring of waters, that continually without ceasing run into life eternall: Ier. 2, the other to dig broken cesternes, and such as holde no water. But touching the true spirituall Iubile, the Apostles declared it, euery where, and in all places, as occasion serued, & according to their charge. As S. Peter first in Jerusalem, that all the house of Israell (sayth he) may know that this Iesus whom you haue crucified, was by God made our Lord & Christ. Therfore be you repentant, & be you euery man baptised in the name of Iesus Christ, Act. 2. to the remission of sins. And in the Chap. following, repent you, saith he, & conuert, to the end your sins may be defaced. And in the 10. God cōmanded vs, to preach vnto the people, & to witnes that Iesus is ordained of God to be iudge both of the quick & the dead: & also al the Prophets beare him witnes, y ^t all those that beleeue in him, shal receiue remission of their sins. Now faith cōmeth, not by going a long iourny ouer the mountains vnto Rome, or els where, but by hearing the word of God, which is the word of faith; Which S, Pa. also saith, y ^t he Prea­cheth; that is, that if we confesse the Lord Iesus with our lips, & beleeue with our harts y ^t God raised him frō the dead, wee shal be saued. Harken to that which S. Paul saith in the Act. 13 [Page]Brethren I would haue you know, that the remission of sins by this Iesus, is announced vnto you & that euery one of you by this man is absolued of all the things wherof by the law of Moses, you could not be absolued. Now this was not at Rome that he spake this, but at Antiochia in Pesidia. Hee sent them not to Rome, where according to Onuphrius allegation, Saint Peter as then was resident, but assured them, (if they there be­leeued,) of the remission and intyre absolution of the paine and culpe of theyr sinnes.

For conclusion we wil ad, that which S. Paul saith to Agrip­pa, whereof the Pope hath inferred certaine words in his Bull. That Iesus Christ had appeared vnto him, Act. 26. to establish him a minister and witnes, as well of the thinges that he had seene, as of the thinges that he would shewe vnto him, deliuering him from the people of the Iewes and the Gentils, to whome he sent him: to the end, saith Iesus Christ, that thou maist o­pen their eyes, and that they might conuert from darkenes to light, and from the power of Sathan, to God; to the end that they receyue remission of sinnes, and part in the inheritaunce among the sanctified, by the faith that is in me. Wherupon, saith S. Paul, I was not disobedient to the celestiall vision. But first I declared, to them that are in Damas and in Jerusalem, & throughout all Iudea: after that to the Gentils, that they should repent and conuert vnto God, doing workes worthy of those that repent.

Doth it not many sestly appeare by all these passages, that it is not at Rome, nor in the Baselisques, that we must seeke these great benefits which the Pope promiseth vs by his Bull; but in all places, where the word of God is Preached, and at all times, such as by true faith doe receiue them, are partakers of those benefits.

Wherefore, what pretence soeuer Clement the eyght taketh, as touching the actions of his predecessors, whom he termeth Soueraigne Bishops, and of the consent of the Cardinals: it cannot be, by Gods authority, which neuer commaunded it, much lesse by the Apostles, who neuer practised the like, but [Page]taught the contrary, y ^t he hath published his Iubile: but rather by the authority of Sathan the father of lyes, who by subtiltie and accustomed mallice, hath in such fort prophaned this au­thority to remit and retayne sinnes, as God hath giuen it to his church, in the persons of true and faithfull pastors, in cau­sing it to be attributed vnto such as haue not any vocation in the Church, if it be well considered (neyther in matter nor forme) and that make trassique and Marchandize of the grace & mercy, yea and of the iustice of God. And which is more, make certaine Stirrops, to lengthen or shorten them, as their accursed ambition, auarice, fauours, and wicked wils leadeth them.

If therefore, poore Romaine Catholiques, you will be well assured to participate, and haue part of the Treasors which Iesus Christ hath brought, and dayly presenteth vnto vs, and by consequent haue peace in your consciences; It is not in any sort necessary that you should so much trauell your bodies to goe to Rome; there to stay 15. daies, or a month, to goe visit the Basiliskes and Temples, euery day during that time, to haue a signe of the hand of a mortall man, which you terme the signe of the Crosse, and a blessing: supposing by this meanes, to haue full & intyre remission of all your sinnes, as well mortall as veniall. The holy Ghost she weth you a way much more assured, and a great deale shorter, Rom. 10. when by his vessel of election (S. Paul) hee saith, Now the iustice which is by faith, (that is the remission of sinnes, as S. Paul himselfe expoundeth it in the 4. chap. precedent) saith thus: say not in thy heart, who shall goe vp into heauen? that is to bring Iesus Christ againe from aboue. Or who shall goe downe into hell, that is to recall Iesus Christ from the dead. But what saith the Scripture, the word of God is neere thee, in thy mouth, and in thy heart. It is the word of faith, which we Preach: for if thou confessest the Lord Iesus with thy mouth, and beleeuest with thy heart, that God raised him from the dead, thou shalt be sa­ued. Then to beleeue we must heare this sacred word of God, as the said S. Paul sheweth afterward. For by the same, the re­mission [Page]of al our sins, by the precious bloud of Iesus Christ, is declared vnto vs, in his name & authority, if we beleeue. This word like wise teacheth vs in all places to pray vnto our onely God, 1. Tim. 2. in the name of Iesus Christ; exhorteth vs all the dayes of our life to walke worthily, Luk. 1. and with a good conscience, in the vocation whereunto we are called: to liue holily and righte­ously: to labour in good workes, Ephe. 4. and not to do vnto another, but as we would be done vnto our selues. Now for a conclu­sion, the holy Father addeth most goodly demonstrations and exhortations. First to the Patriarches, Primates, &c. whom he saith, are called to haue part of this ioy. And what? not to feed the troupe of the celestiall pasture, which is the Gospell, and bring men to Iesus Christ the soueraigne Pastor of our soules: But to incite them to goe to Rome, there to finde his holines, to visit the Basiliskes of the Princes of the earth, S. Peter, and S. Paul, beholde the word which he will haue them teach, and the better to incourage them, hee calleth them, the lights of the world. We must not then be abashed if the world be hol­den in so great darkenes: seeing that such lights are darke & full of obscurity. Also the salt of the earth: yea, a salt that is not good, but hath lost the sauour, & corrupteth al the meate, that is salted therewith. For what example of good doe those kinde of people shew? Where shall you finde more riots and dissolutions, then in the Courts and houses of these Prelates? Read what S. Barnard saith, touching those of his time, who neuerthelesse, were not halfe so corrupt, as these in our dayes. For that the world is dayly worse and worse: how doth this holy Father speake to Pope Eugenius, that had bin his Desci­ple? and how doth he paint out these kinde of people in their colours? Is this fellow saith he, a seruant (for the Pope nam­eth himselfe the seruant of seruantes) to whome continually out of all places there repaireth, Simoniastes, Sacrilegiers, whore-mongers, incestious persons and such like monsters, eyther to obtaine, or retaine Ecclesiasticall dignityes: Also vpon the Canticles Sermon 77. There are very few saith he, that seeke not their owne, what so euer it cost them. They [Page]loue presents, and cannot likewise loue Iesus Christ, for they haue made a league with Mammon. Behold how they walk in proude array, apparelled in diuers vestures, or of diuers co­lours, like a Bride that issueth out of her chamber, &c. And after in the same Sermon. Whom wilt thou finde me among the Prelates, that desireth not rather to empty the purses of those that are their subiectes, then to extirpe vices? Also in the Epistle 152. the insolency of the Clergy (whereof the negligence of the Bishops is the principall occasion,) doth in all places trouble the Church.

But you will say, that the holy Father admonisheth them of their duties, according as he doth his owne, yea that which tendeth more to practise that which S. Barnard saith, touch­ing the emptying of purses, then to represse vices: whereof proceedeth the olde prouerbe, neuer horse nor man got any thing, by going to Rome. I would gladly demaund, if that be the preaching of the word of God, if it bee to beget faithful to the Gospel (which is to bring them to Iesus Christ) to inuite all the world to goe to Rome, there to visit the tem­ples of S. Peter, & S. Paul, the which Saints, this holy Father, the better to set foorth his Marchandize, and to make it of great value: calleth the Princes of the earth, and saith that they declare the word of God throughout all the world. These holy persons neuer once dreamed of such impostures, and much lesse did they require them: Their holy Epistles are sufficient testimonies to the contrary: but hee will adorne them with this goodly tytle, to the end that we should vnder­stand, that he, as their successor, is the Prince of the earth. Also we read of Boniface the eyght, that at the first Iubile, hauing the first day shewed himselfe in his Pontificall habits, the next day, he appeared before an infinite number of people, armed from the head to the feete, & by one of his Cryers, cau­sed to be proclaimed: I am Caesar. But who had giuen him this dignity? was it Iesus Christ, when he saith, the Kings of the earth, exercise, rule and dominion ouer the people, but it shal not be so among you.

Let vs heare what S. Barnard saith, in the 2. booke de consi­deratione to Pope Eugenius. Thou hast no need (saith hee) of Septer, but of a Mantle, after the manner of the Prophets. The name of a Bishop signifieth an office, and not Dominion. But if thou challenge these things vnto thy selfe by any extraor­dinary meanes: it is nor by any Apostolicall right. It is most true that dominion and rule is forbidden vnto the Apostles. Goe thou then, and be so bolde to vsurpe, or rule the Apostles office, or being an Apostle, the dominion, &c. This tytle then, doth not in any sort belong vnto the Apostles, much lesse to theyr successors. It is a false pretence which this holy Father would lay holde vpon. But if hee would speake the truth, hee should rather deriue these titles from sathan, as from his leige, Signior and Lord, from whom he holdeth authority and rule, according to the wordes vsed by Sathan, to our Lord Iesus Christ: if in falling downe vpon the earth, thou wilt worship me, I will giue thee all the King dowes of the earth. For dy­uers Popes haue attained to this dignity, which they haue left vnto their successors, by hauing done homage vnto Sathan, the prince of this world. And further, where doe wee finde that the Apostles haue obtained this dignity? that for because they preached the law of God through all the world, therefore their Temples must be visited. Did not they teach euery one, according to that which they had learned of their Master, that all those that beleeue in Iesus Christ shalbe saued? Iesus christ himselfe, Ioh. 5. did not he teach, that whosoeuer beleeueth in him, is passed from death to life, and that hee shall not enter into condemnation? Did he send vs to Rome, or any other place? Doth he not say, if wee cate his fleshe, and drinke his bloud, (which he had preposed before in these termes, if we come to him, and if we beleeue in him) he dwelleth in vs, and wee in him. Can there be any charity, to expose so many persons to infinite paines, trauailes and daungers: to put them in great charges, to leaue their houses, and vocations, to goe a long iourney to seeke that which they may haue at home at their own dores, if they haue a true faith working by charity?

But I pray you doth not the holy Father and his supports shew a manifest contradiction in their opinions; and by con­sequent what spirit of error & lying speaketh by their mouths and not the spirit of truth? They proclaime with hewe and crye, that in their Masse, the Sacramentall wordes being pronounced, the substance of bread is transubstantiated into the body of Christ, and the wine into the bloud. Now Iesus Christ ordaining the holy Supper, would there by assure vs, that if wee communicate worthily, and examine our owne consciences, we communicate his body which was deliuered for vs, and his bloud which was shed for the remission of our sins. To be short, wee are participants of the efficacy & vertue of his death and passion.

If then it be so, that Iesus Christ, very God, and very man, is there, (as they pretend) yea in corporall presence: Is it not a great folly and indiscretion, to goe so far to seeke that which they may haue among themselues? Wherefore should Iesus Christ present himselfe there vnto vs, and should not haue so much power in his corporall presence, as men are made be­leeue, that the bones, sepulchers, Temples and Images of S. Peter and S. Paul haue? Is it not to make lesse account (without comparison) of the Master, then of the seruaunts? Yea, is it not a despising of the Lord, who is alwaies liuing, to adore and worship the putrified carkasses of his seruantes? If then it bee true that they are his seruants, who will deny it to be a manifest blasphemy? Wherefore all these goodly exhor­tations, by the Pope made, both to the Prelates, and to Kings, and Princes, are like to Suger and other Spices, wherewith he seeketh to sweeten his venomous drinke, thereby the ea­sier to impoyson all the world. We must not stay nor attend the 100. yeare of the Romaine Iubile, to amend our liues, correct our vices, to dispose our selues to doe good, and to be intentiue to the word of God, to read the holy Scriptures, to exercise charity, to giue honor to whome honor belongeth, and tribute to those that ought to haue tribute; and to pray to God one for an other, and namely for Kings, Princes, and [Page]such as are in authority. Such holy exercises are necessary for all the faithfull, and at all times and seasons. And also such as are called to feede the Lords flocke, ought not to attend vntil that time to teach, and instruct the people committed to their charge: Act. 20. but they are alwaies to doe it, as S. Paul writeth to the Bishop of Ephes. yea, in time and out of time, according to the instruction by him giuen to his Disciple Timothy. For that following their Masters example, they must trauel in his Vine­yard, the 12. houres in the day, without staying till euening comes.

Wherfore you my maisters of the church of Rome, if you de­sire to be participants of saluation, harken rather to the voyce of the great Pastor of al Pastors, our only Sauiour & redeemet Iesus christ, Math. 11. who so sweetly inuiteth you vnto his word. Come vnto me all you that are laden, and I will comfort you. Also, If any man haue thirst, let him come vnto mee, and I will re­fresh him. Ioh. 7. Then vnto these false Prophets, which make you runne from place to place, binding your consciences, & cause you to doubt of your saluation. And the better to empty your purses, set before your eyes a fire of purgatory, wherein after you haue bin tormented in this world, by fastings, abstinences pilgrimages, and other corporall exercises, you must (as they make you beleeue) passe through, and therein remaine, to be as it were new boyled and refined, before you enter into Pa­radice. But the Sonne of God maketh one selfe same promise vnto all those, 1 who by a true faith, shall seeke their saluation in him: as he did vnto the poore theefe, when hee said vnto him, this day shalt thou be with me in Paradice: that is to say, if we commit our soules into his hands, he will receiue them, and place them in ease and rest, attending the moste happy resurrection; by meanes whereof, he will leade vs all both in body and soule into his Paradice, which is the heritage pre­pared for vs before the foundation of the world.

This great eternall, and vniuersall Iubile, whereunto God calleth, and summoneth vs euery day, hath bin written by the precious bloud, and signed by the death and passion of our [Page]Lord Iesus Christ, the eternall Sonne of the eternall God, our great King, and onely soueraigne Sanctifier. Vnder written by the holy Apostle, that Preached and declared it vnto all the world, to be indifferently receiued, and celebra­ted in all places, where the name of God is called vpon, and sealed with two great seales of his Maiesty, Baptisme and the holy Supper.

Ga. 1. Whosoeuer Preacheth any other Gospel let him be accursed. 1. Cor. 16. If there be any man that loueth not the Lord Iesus Christ, let him be accursed. Maranatha.