THis is not spoken in person of the Angells that were set o­uer Babylon (as some thinke); for Angells haue no charge of curing mens soules: they mourn for mens sinnes, and reioyce at their conuersion Lu. 15. 7 10.; they guarde their bodies Psal. 34. 7.; and carry their soules to heauen Luke 16. 22.: but the curing and conuerting of the soule hath God de­legated to his Prophets, being men like our selues; that so hee might make man to loue man, seeing the hath made man a sauer of man.

Neither is it the speech and protestation of hypo­criticall and fained friends, who say thus to Babel, to make a great boast of their little loue (tho some hold so, whose iudgement otherwise is of great respect): for the reason heere giuen is too good, and the [Page 2] cause too diuine, to proceede from a profane heart. Her iudgement (say they) is come vp to heauen, &c.

But rather, it seemeth to be the voice of the true Church shewing their loue to Babell, and their lon­ging desire to haue done good to their soules: Bring balme, (saith the former verse) if shee may bee healed. Heereunto, the Church answereth: For our parts, Wee woulde haue cured Babell, but shee could not bee healed: we did our indeuours, but found her incura­ble; therefore now, seeing we can doe her no good, let vs looke to our owne safetie, let vs forsake her, & goe euery man to his owne Countrey. For now we see God will take the matter into his owne hands; seeing man cannot heale her, hee will destroy her. Her iudgement is come vp into Heauen, and lifted vp to the cloudes.

The particulars, considerable in this Text [...] be 4.

• 1. The Churches loue to her very enemies, manifested in her desire to haue healed them: Wee woulde haue cured Babylon.
• 2. The malitious nature and incurable state of Babel, causing a comfortless issue of the Churches labours: Shee cannot be healed.
• 3. The Churches dutie, vpon consideration of her obsti­nacie and incurablenesse: namely to lose no more labour vpon her, but to abandon her and looke to herselfe: Forsake her, and let vs goe euery man to his owne countrey.
• 4. What becomes of Babylon being incurable, and forsaken of the Church? what further remaines [Page 3] for her? Vengeance and destruction from God: her iudgement is come vp into Heauen, &c.

All these are true in a double sense: namely both

There is a Babell spoken of & literally vnderstood in the old Testament: there is a spiritual Babylon, my­stically meant in the Olde, and literally in the New Testament. Both are spoken of in this place: the one historically and literally; the other allegorically, and in a mysterie: and this interpretation is not with­out warrāt; for it is ordinary with the Prophets in the old Testament, when they speake of matters literally true at that time, in & vnder them to point at further matters, of a more spirituall and higher nature. For howsoeuer to destroy the literall and historicall sense of the olde Testament (with some old, and many late writers that be Papists) is worthily cōdemned by the Church as iniurious to Gods word: Yet the literall sense once layd, we may then warrantably extend the text to the allegoricall sense, as far as we see the holy Ghost in the New Testament, to goe before vs, or to giue vs leaue. Thus Peter makes an allegory of Noahs Arke, and makes that business a type of Baptisme 1. Pet. 3. 20. 21: and Gal. 4, 24. &c Paul of Sarah and Agar, saith by them another thing is meant: and no lesse saith S. Iohn, of Babylon, as we shall see hereafter.

Touching the olde and literall Babylon, all these points haue bene long agoe verified vpon her, since the Prophet vttred them: The Church of the old Te­stament [Page 4] would haue cured her: But she ² could not be healed: therfore she ³ for sooke her: & God ⁴ hath de­stroyed her. And touching the mysticall Babylon, the kingdome of Sathan and Anti-christ, partly they are and partly shall bee made good vppon her. The Church of the new Testament, ¹ would haue healed her: But ² shee is found incurable: therefore when Christendome ³ forsakes her, God ⁴ will destroy her. The two first are already performed: the third is a-do­ing, and the fourth is sure to be fulfilled in Gods good time.

Of all these in their order.

THat which wee haue heard of the literall, is also true in the mysticall Babylon, Mysticall Babylon is the spirituall kingdome of darkenesse, the kingdome of Satan. And this kingdome is partly temporarie; which is the kingdome of Anti­christ: and partly permanent, and perpetuall; & that is the kingdome of Sinne. That the kingdom of An­tichrist, namely, the Church of Rome, is mysticall Babylon, I will not stand to proue, seeing it is as good as granted by Bellarmine Bellar. de Ro­mano pontif. lib. 3. cap. 13. In resp. ad arg [...]. and other Papists, com­pelled thereunto by the cleere authorities of some Fathers, but especially by the euidence of the holy Text in the Reuelation; where, by two notable ar­guments it is ineuitably concluded. For first, if the my­sticall Babylon be the Citie seated on 7. hills Reuel. 17. 9 (as the Text saith) then Rome is Babylon, which aboue all or any Cittie in the world, is so: and that not on seauen obscure or little hillocks, but seauen hills fa­mously and notoriously knowne by name Mo [...]is Coelius. Exquilinus. Palatinus.. Nor is it any thing worth, to say that old Rome was in­deed [Page 40] so seated, but that now it is shrunk into the plain of Campo Martio. Viminalis. Quirinalis. Auentinus. Capitolinus. For notwithstanding that it be true for the body of the town; yet diuers publicke places where Antichrist exerciseth his authority and tyran­nicall iurisdiction, are yet to this day on those hils; as namely, & especially, the Lateran Church and Palace: which Church one of their Popes hath by Bull and Charter made the head of all the Churches of the world; to wit Gregory the eleuenth, almost 250. yeares agoe: and after him Pius the fourth, and of late, Pius quintus haue by publick constitution confirmed the same: and in which Church or Palace there haue bin held by seuerall Popes, some 33. prouinciall or natio­nall, and 5. general Councels, all or most of them for the raising vp & establishing of Antichrists Throne: and in which the most horrible and hainous canons were concluded against God and his Church that e­uer were before: as (to name but two.)

• 1. That monster of transubstantiation, that the sub­stance of bread and wine in the sacrament ceaseth, and is turned into the substance of Christs bodie & bloud.
• 2. That a King, an hereticke, not reforming himselfe and his land, (meaning to popery), is to be deposed by the Pope, his subiects to be discharged from his obedience, and his land to bee giuen to Papists; to whom the Papes gift shall be good and effectuall.

This Church and Palace, besides many of inferior note, stands to this day on the hil Coelius: and though now the Pope for his pleasure hath remoued himselfe [...]uer the Riuer to the Vaticane; yet in former times, for many hundred yeares, (as Blondus himself confes­seth) [Page 41] it was the principall seate of the Popes: which appeareth also by the verses written vp and down the Church; especially those that are grauē ouer the mar­ble chaire, which is hard by the high altar where the Pope sitteth at masse.

Thus its apparant, his chief throne is vpō one of the 7. hils. And it is very obseruable, that howsoeuer they make their succession frō Peter; and that therfore in reasō his Church should have bin chief: yet that God may shew to the world that their Citie is the Whore that sitteth on 7. hils; therfore, by Gods iust iudgemēt they are so blinded, that they haue made a Church & Palace, that is on one of the hils, superior to that they cal S. Peters, which is not on any of the hils; and haue giuen it not only priority, and precedence, but euen priueledge & preheminence aboue S. Peters.

Another vnanswerable reason out of the Text is; That Citie (sayth the Text) is Babylon, which reigneth ouer the kingdoms of the earth Reu. 17. 18.: but Rome & no other City, at that day & long after, reigned ouer the world. Therfore Rome is that Babylon.

Seeing then the holy Text cleers it, the Fathers ap­proue it, Bellarmine himselfe grants it, and the Rhe­mists also (vpon condition we will yeelde that Peter was at Rome) doe willingly yeelde it Rhemist in 1. Pet. cap. 5.; therefore wee will not stand vppon further proofe. And as for their distinction that Rome heathen is Babylon, but [Page 42] not Rome Christian: I answere briefly, that if heathe­nish Rome bee Babylon in regard of her sinnefulnesse and persecution of the Saints; then this Rome is Ba­bylon also, seeing in her sinnefull abhominations and cruell persecutions, shee is nothing inferiour to olde heathenish Rome: as may be easily proued and shew­ed at large, if this time and place required it; and as hath been alreadie shewed in diuers learned writers, and (in good part) confessed by many of their owne. Now then to goe forward touching this mysticall Ba­bell; I propound these foure points to bee conside­red:

• 1. That we would haue healed her.
• 2. That she will not be cured.
• 3. That therefore we ought to forsake her.
• 4. That God will take iust vengeance on her.

The 1. and 2. is past, the 3. is in hand, & the fourth is sure to come: its true we would haue healed her; its most true She is past cure; I hope it shal be as true that we shall quite forsake her; and the last hastens fast on, Her destruction is at hand and sleeps not.

For the first: That we would haue cured the Papists, we dare call the world to witnesse, and appeale euen to God himselfe; and this not onely desired, but ende­uoured it by all good meanes, both in the dayes of that renowned Q. Elizabeth of happie memorie, and in the present gouernment of our Souereigne that now is.

The meanes we haue vsed for their healing be di­uerse. 1. By instructing, and informing them in the truth, and discouering their errours both by holy Scriptures, and by the ancient Fathers of the best and [Page 43] purest times. Iewel, Fulk, Whitakers, Rainolds, Perkins, and manie other, who now sleep in Christ, haue left behinde them such testimonies of this truth as shall liue whilst the world lasteth, and neuer can be confu­ted; as appeares in that they haue not dared to answer most of their books to this day.

Secondly, our continuall prayers for them, both publick, and priuate; in performance of which duty, both our Church in generall, and all amongst vs (that vse to pray for themselues) haue the testimony of a good conscience, that they haue not failed to inde­uour their healing by this means. This our diligence in this duty, so shamed them for their negligence in the same for vs, that iiij. yeares ago they published at Rome a forme of Litanie, and publicke praier, for the peruerting of the Realms of England and Scotland, to Popery. But by the way let it be obserued, that as when Cain left his frowning at his brother, and began to make shew of friendship with him, & entised him by fair words into the fields, thē he harbored the hea­uiest malice in his heart and there slewe him Gen. 4. 7.: So when these men had conceiued, and hatcht at Rome the pouder treason; then to make vs secure, and be­leeue they loued vs, they framed prayers for vs, as tho the worst thing they wisht vs were our conuersion; when as indeede they plotted the subuersion of vs all. Hee that sitteth in heauen, and laughed both them and hell to scorn, for that their deuise, knoweth wee haue not dealt so with them. Well, if their Prayers here­after come so attended, let vs haue their curses, and let their prayers turne into their owne bosomes.

Thirdly, wee haue endeuoured to heale them by [Page 44] our example, professing and practicing our owne re­ligion, daily in their sight: and many of our Fathers professed it openly, euen in the times when they pre­uailed, & gaue their liues in the fire for it. And heerin the example of noble Q. Elizabeth is worthy of eter­nall memorie, whose constant zeale to the truth was such, as that al her daies they could not by their brags and treasons, & curses, cause her once to fear thē; nor by all their sleights, could euer win the least estima­tion with her, nor gain an inch of ground in her hart: nay, her last Proclamation, not two moneths afore her death wounded them as deepely, or rather more then euer any one before See the Pro­clamatiō pub­lished in Feb. before h [...] death..

Fourthly, and lastly; we endeuoured their healing, by deuising and enacting good and wholsome lawes against their errours, superstitions, impieties, & sedi­tious courses: sometime in iustice executing them, of­tentimes in great mercie suspending them; thus try­ing all meanes that might possibly perswade or work vpon them: and in this course (our State by wise fore­sight, and discreete managing the lawes; our Mini­sterie by instruction and confutation, and all by their prayers and example) did we continue to endeuour hir healing, all the happie dayes of Q. Elizabeth.

But especially dare wee call the Lord to witnesse, that we haue endeuoured hir healing since the happy comming of his Maiestie to this Crowne; wherein all the forenamed meanes haue beene vsed, and one more: their errours haue beene most learnedly dis­couered, and confuted, their bookes and libells aun­swered; & if I may giue my iudgement of these daies, the skirts of the Romish Whore were neuer better [Page 45] discouered, her grossest absurdities and fowlest impi­eties neuer so cleerly displayed, as haue beene by the Diuines of this present age. I spare their names, in re­garde they bee aliue: and long may they liue, to the happinesse of this Church.

And beyond all meanes then vsed, and now conti­nued, his Maiestie hath vsed one more; namely, admirable lenitie, and extraordinarie patience to­wards them, notwithstanding all their ill deseruings: which as it was alwayes great; so, since the hellish powder treason it is incredible: for he whose patience is not prouoked, and whose iust anger is not wakened by such an attempt, sure there is somthing more then ordinarily humane, in that man. Neither do I think is there a King in Christendome, that after such a treason would haue left one of that factiō in his king­dome, but onely his Maiestie. Oh mirror of mercy! how famously in future ages shal this princely boun­ty be renowned! and how fit is hee to bee the Lords anointed, and to be the Lieutenant of that God whose mercy is ouer all his workes; seeing his mercie is so largely extended euen ouer his worst deseruing sub­iects. Thus heauen hath seene it, euen the Lord him­selfe will witnesse with vs, that as all his Church eue­rie where ouer the world, so wee in England for our parts, would gladly haue healed Babylon, and haue done our full indeuour to that ende: But now alas see the effect of our labours, all is lost; for shee is Ba­bylon, and therfore past cure: She wil not, & therfore cannot be healed.

Some will say this is harsh & bitter: but I say it is true, and therfore is not to be cōcealed: let hir blame [Page 46] them that haue made her incurable, and not them that d [...]scouer it: and for me that affirme it, I craue not to be belieued, but rather to be reprooued, if the e­uidence of the fact doe not fully prooue what I haue sayd.

To this end, I will first lay downe a ground or two.

First, that in former times there haue beene great cōplaints of foul deformities in the Romish Church, made by men of great learning, and such as eyther are, or at least whom they say are, their owne: and these deformities not only in priuate persons, but in the publick body; not in the members onely, but in the head of their Church. I will not stand to prooue this, it being not the end of my purpose at this time: they that look into the monuments of elder ages doe knowe this to be true; and whosoeuer will but looke into the Reuelations of Saint Bridget, Bernards Epi­stles, Vicentius Ferrariensis, and others of that age, wil soone acknowledge it.

Another ground: these deformities were so fowle and so apparant, that the Councels of Constance, and Basil, and (of later times) that of Trent, were called to this principall end, for the reformation of the Church both in the head and in the members. For that of Constance, the Councell it selfe confesseth it in the publick acts thereof more then once: and for that of Trent, howsoeuer they pretended it against Luther & his doctrine; yet it is confessed by a learned Bishop of their side Espencaeus in Titum. cap. 1., that it was wrought out and brought to passe at last, and after much resistance, for the re­formation of the Romish Church, & euen of the Popes owne Court; wherein there raigned at that time ma­ny [Page 47] abhominable things, as one of the better sort of Popes himself freely confessed Adrian the 6. Vpon these groūds I proceed to lay downe 3. propositions, touching the incurablenesse of Romish Babel.

1. That these Councels assembled to reforme and amend, did contrariwise establish diuers impious er­rors neuer before decreed in the world.

2. That those fowle deformities in the Romish Church, both in the head and members, and both for doctrine and manners, that were in that Church be­fore those Councells, and for the redresse whereof, those Councels were called, did neuertheles, and yet do, continue vnreformed.

3 That since then, in steed of redresse and reforma­tion of the euills then found, there haue contrariwise growen vp in their Church more horrible and hay­nous practices, and more erronious and impious doctrines then euer before; and at this day stand vn­reprooued, and maintayned by their Church. And these three propositions being proued, I hope there is none but will confesse that the Romish Church, for ought that man can see is past cure, or at least, not yet healed.

THe pride of the Romish Anti-christ, in times past, was such, that hee exalted himselfe, at least suffe­red himselfe to be set in the throne of God; yea, and to be called of men God, and their Lord God The first wound; The Pope is a God, and their Lord God.: and this not only in priuate Authors, but euen in his own Canon lawe: these be the words in the glosse vpon the extrauagants; ‘To beleeue that our Lord God the Pope, the maker of this Decretal, may not decree it as he hath; may be iudged hereticall.’

The words are plaine enough. But if any man say this is but the glosse, and not the Text: I answere; first that the glosse is of greater authoritie amongst them then any, or then many Doctors. But further, what if wee finde as much or worse, out of the verie [Page 55] Text of the Popes lawe it selfe? Look in the Decree, the 96. distinction, there the Pope himself frames this argument, writing to the Emperor against them that would call his Holinesse to account; ‘Its certaine that the Emperour Constantine called the Pope God.’ ‘But its as cleere that God may not bee iudged of men. Ergo the Pope may not be iudged of any man.’

Thus the Pope that canonizeth so many men and women Saints, hath here taken paines to canonize himself a God, both in the Text and gloss of his own lawe: his glossers call him their Lord God, and hee is content to take it to himselfe. Constantine (he saith in the text) cals him God, and he is content both to take it, and make good vse of it. Whether this bee not Herods sinne Act. 12. at least, let him looke to it; but let vs goe forward. Heere Babylon is sicke of a deadly euill: but is she healed? I wish she were: but I cannot shew it. The first wound not healed. If any say shee is, then let him shewe mee that Pope, or name mee that Writer, Doctor, Inquisitor, Bishop, or any other, who by commandment or au­thoritie, or but with the approbation of the Pope, hath confuted, or but as much as reproued this blas­phemy; or shewe any that hath reproued it, whom they haue not blamed or condemned. But that shee is not cured in this point, I can make it apparant. For look in the Canon lawe reuiewed, and as they pretend reformed and reprinted of late by the authoritie and with the approbation of Pope Gregorie the thir­teenth vnder his bul; where though manie things be altered, or taken out that made against the Popes [Page 56] primacie: yet this that makes so much against Gods holy Maiestie is not in one point helped, nor in one word altered, but stil this is good & Catholick Diui­in the Popes lawe, that ‘The Pope is God, and therefore may not bee iud­ged of men.’

But will you haue yet better euidence, that Shee is not cured? Hearken a little: A great Italian Doctor, no lesse then a Bishop, writes thus to the Pope him­selfe (for to the Pope eyther the Authour or his Ne­phew doth dedicate it) no longer then three or foure yeares agoe; ‘From the Pope as from the Head there doe flowe in­to the whole body of the Church, that is, into the whole Christian world, spirits or spirituall life, yeelding the feeling and fruite of heauenly graces, and effectuall motion to eternall happinesse: ther­fore he is worthily called (as God is) most holy & most blessed, and is worshipped & adored as a God of all christian men.’

Loe here as bad or worse then the former: the Pope is such a Head of the Church, as infuseth spirituall life, and heauenly graces into the body of the Church (Doth Christ himselfe any more?) and hee is worthily wor­shipped as a God. And this doth Pope Clement the 8. suffer to be spoken and written of himselfe, and not 4. yeares agoe to be printed vnder his nose at Rome; and thence to be sent ouer the world: and now iudge, Is not Romish Babylon well healed? nay, rather alasse, doth not her wound fester and rankle more & more? Well then seeing this is the Romish doctrine and practice, both olde and newe, both long agoe and [Page 57] now present, let vs make a little vse of it.

First, we see here good reason, why a Papist should holde the Pope aboue a Councell, and euen the holy scripture it selfe: for the Pope is God; and we knowe that God is aboue the Scripture.

Secondly, why also the Pope holds himself aboue Kings: for he is God, and God is King of kings: in a word, no maruell why he should take appeals from all the world, weare a triple Crowne, bee carried on mens shoulders, giue his foote to be kissed, dispose of kingdomes and kings at his pleasure; for hee that is God may doe more then all these. And surely, wee Protestants must needs grant, that as truely as he is a God, so lawfully may he do all these. All these vses are as good, as that is the Pope himselfe makes, when he sayth: God may not be iudged by men; but I am God, and therfore may not be iudged by man: these be his ar­guments: but now he shall giue mee leaue to make but one for him and his fellowes.

The God that admitteth another Lord God, and to be worshiped as God; is not the Lord IEHOVAH, the true God: for the true God is God alone Deut. 6. 4.: but the Papists God admits of another Lord God, and to be worshipped as God; therfore he is not the true God. If they deny the Maior, they denie Scripture: If the Minor, they denie their Doctrine, and their owne bookes: if they grant both, they are worthie of the Conclusion.

I would end this point: but I cannot omit to make one vse more of this their doctrine. It hath bin made a question amongst them, whether the Pope might not emptie all Purgatorie, if hee see cause; and no [Page 58] maruell: for he being God, surely (if there be a pur­gatorie) God can empty it. Now to conclude, all these do but equallize the Pope with God: but what if hee haue made himselfe greater then God The 2. wound; The Pope hath done more then God.? I will be but the relatour, let the Reader iudge.

ALmost two hundred yeares agoe, hee did with publicke authoritie and after long examination, by a great Cardinall This Cardi­nall was Iohan­nes de turre cremata: as appears in the prefaces before the booke of the Reuelati­ons of S. Bri­git. and other Commissioners, ap­proue and after suffred to be published to the world, a booke in latine, called The Reuelations of Saint Brigite.

Where it is dogmatically deliuered & as a matter without question, That Pope Gregory by his prayers lifted the heathen Emperour Traiane out of hell: and another long afore, (whom they pretend also to bee theirs) deliuereth it more amplie, adding further that God answered the Pope thus: I haue heard thy pray­ers, and I grant mercie and pardon to Traiane; but see that thou hereafter offer me no sacrifice, for an vngodly man (h). From hence I offer them this argument to thinke on; The true God neuer deliuered a damned soule out of hell: but the Pope hath deliuered a soule out of hell: therefore he [...] hath done that, that God neuer did, not for ought that is reuealed euer vvill doe.

Heer is a foule wound, but is this healed vp? No, The 2. wound not healed. this booke stands allowed by the the Pope: and in his Catalogue of the bookes which hee forbids to [Page 59] bee read Vide Indicē lib. prohib. per Clem. 8., where many a learned and godly booke is condemned, this is not toucht; and therefore, as Posseuine himselfe (a Iesuite) graunts Posseuinus lo­co citato. not two yeares agoe, not onely the booke stands vncondem­ned, but this foule blasphemie vncontrolled: and to shewe that the head of Babylon, namely, the Pope is incurable; let it be obserued, that tho many particular learned Papists Mel. Canus. lib. 11. c. 2. Bel­lar. de Purgat. lib. 2. cap. 8. Blas. Vieg. in Apoc. c. 6. com­ment. 3. sect. 3. Baronius annal. circa temp. Traianj. haue misliked, and condemned it as farre as in them lyeth; yet to this daie was it neuer condemned, not the booke forbidden or amended by the Pope: so vnwilling is Babylon to bee healed of her wounds.

Yea, the Pope is so farre from healing it; that con­trariwise he suffred a Spanish Dominican Frier to de­fend it: and that not in word, but writing; not pri­uatly, but openly: not in a corner of the World, but to come to Rome within these fewe yeares, and there euen to write and publish vnder his nose, and by his authority, and apology of this blasphemous fable, [...] en­deuouring to proue it by many arguments, that Gre­gory did deliuer Traian out of hell Alphonsus Ciaconus..

Thus tho it containe neuer so great an impietie a­gainst God; yet, because it tends to the magnifying of the Popes power and prerogatiue (let as manie learned men as will speak against it) it shall stand and be mayntayned: so true it is that Babylon will not be healed of her deadliest woundes. And wonder not tho I call them deadly; for consider of these conse­quences: The Pope deliuered a soule out of hell; Therfore he did that which God neuer did. Againe, therfore there may be redemption out of hel. Again, therefore the Popes prayers did that which Christs [Page 60] prayers neuer did: againe, Christ sayth, I pray not for the world Ioh. 17. The world, that is for the wick­ed & damned.: the Pope sayth, but I do; Ergo the Popes pittie and charitie is more then Christs: Alas, alas, is Rome the holy Church, and sees not these ble­mishes? Is she the liuing Church, and feels not these wounds? nay rather, is she not that Babylon that will not be healed?

But to conclude: all this is the worse because hee hath razed out many sentences, and passages out of many Authors, wherein he thought himselfe and his seat to be wronged Ludou. viues: Ferus, Erasmus, Stella, Oleaster, Espencaeus and infinite others.; but this that so highly dishono­reth God himself, he can patiently suffer: but had he been as zealous of Gods glory as carefull of his own, then he that forbids Espencaeus his commentaries on Titus til they be purged, and the book called Onus Ec­clesiae (absolutely without any limitatiō) because they touch his freehold too neere, would also haue forbid­den the Reuelation of S. Bridgit, til this foule blasphe­mie had beene purged out: which seeing he hath so carelesly and wilfully neglected, tho his Catalogue of forbidden bookes hath so often been renued It was first made by Pius 4. and so since cōtinued renu­ed & augmen­ted till Cle­ment the 8.; it ap­pears what an vnworthy Vicar of God hee is, who looks only to himself, but suffers his master to be dis­honored before his face: Therefore, Arise, O Lord, maintaine thine owne cause.

Well then, seeing this wound is incurable, let vs leaue it rankling and come to another.

SOme 120. yeares agoe, an Italian Frier wittie and learned, as the most in those dayes, a principall Preacher and as famous in his time as Mussus, or Pa­negirola in these latter, by name Bernardinus de busto, Bernard. de busto Marial. par. 3. ser. 3. pa [...] 96. editionis Lugd. anni 517 preached this doctrine publikely, after wrote it, and sent it to. Alexander the 6. and vnder his name pub­lished it, ‘ That God hath diuided his kingdome with the Virgin Marie The 3. wound; God hath di­uided his kingdom with the Virgine Mary: And that a man may ap­peale from Gods iustice to the mercy of the Virgin Mary, be­cause God hath kept iu­stice to him­self, but com­mitted his mercy to his Mother. [...]’

The impiety is so execrable & seems so incredible, that I will put downe the words out of the booke it selfe, as it was dedicated to the Pope. ‘A man may appeale to the Virgin Mary not only from a Tyrant, and from the diuell, but euen from God himself; Namely, when he feels himself grieued or op­pressed of Gods iustice: which was signified in the 5. of Ester, where it is sayde that when king Assuerus was angry at the Iewes, Queene Ester came in to please & pacify him: to whom the king answered; whatsoeuer thou askest me, tho it be the half of my kingdom, I wil giue it thee. Now, this Empress pre­figured the Empress of heauen, with whome God hath diuided his kingdom: For whereas God hath iustice & mercy; He hath reserued Iustice to himself to be exercised in this world, and hath granted mer­cy to his Mother: therfore if any man finde himselfe agrieued in the court of Gods Iustice, let him appeal to the Court of the mercy of his mother.’

[Page 62]What is this we heare? do there lie appeales from God? and from God to a creature? Is Gods iustice such, as a man may iustly be agrieued at it? & further, is Gods kingdom diuisible? and hath God indeed di­uided his kingdome? and diuided it with a creature, yea with a woman? and hath God granted his mercy from himself to a creature? we may say with the Pro­phet, Oh heauens be astonied at this: and let all Christi­an hearts tremble to heare such blasphemies: and yet these be good doctrines in popery, fit for their pulpits, and their people; and after they be preached worthie to bee published to the world. Surely if they graunt these be false doctrines; then blame & shame belongs to the Papists that preach them, write them, publish them and allow them for Catholicke doctrine: but if they stand to them as true, then mark what consequē ­ces will follow vpon them: first it is here taught, that a man may appeale frō God. Hereupon this argument is easily framed, but I beleeue not so easily answered;

Popery teacheth there lies no appeale from the Pope: and heere teacheth that there lyes appeale from God.

But in reason, he from whō no appeal can lie, is grea­ter then he from whom one may.

Ergo, by popish doctrin the Pope is greater then God.

This conclusion is ineuitable, if their doctrine be true. Again, here it is taught that we may appeale frō God to the Virgin Mary: if that be true, let them an­swere this argument;

He, vnto whom appeale doth lie from another [...] is grea­ter then hee from whome it is made; this is their owne doctrine.

[Page 63]But from the Lord God appeale doth lie to the Virgin Marie. Ergo, shee by popish doctrine is greater then God.

If this conclusion be heresie and blasphemie; then Bernardine de busto his bookes are to be burnt, & yet they are both allowed & commended by the Romish Church: but let vs goe forward.

Thirdly, here it is taught, that God hath diuided his kingdome with a creature, euen with a woman: This being true, here we learne many points.

First, the reason why they call her in their Seruice booke allowed by supreame and soueraigne authori­tie, Reginam Coelorum, the Queene of heauen; for shee that hath got possession of the halfe of Gods kingdome, may well and worthily be held the Queen of heauen.

Secondly, heere is a very good reason, why the Church of Rome keepes the Bible from the vulgar people, and will not haue it divulged in their Mother tongues: for if they had it in their own tongues, they would startle at this doctrine; and when they heard it deliuered in Pulpit, that God had diuided his king­dome, would soone haue saide, that is false doctrine: for the Psalme saith, The kingdome is the Lords Psal. 22. 29: and Dauid in his thankesgiuing, at the preparation for the Temple building, confesseth to God; Thine O Lord is greatnesse, power and glorie, aeternitie and Maie­stie: Thine O Lord is the kingdome and thou excellest ouer all 1. Chr. 29. 11.: and if the Frier had obiected that the king­dome indeede is Gods, yet not so, but hee may di­uide it to another; then they would haue answered, that cannot be: for he himself sayth, I am the Lord, &c. [Page 64] My glory, I will not giue to another Esa. 42. 8: and if hee still obiected that to be true in the olde Testament, when there was none capable and worthy of this honour, because then the Virgine Mary was not; they would readily answere, that in the new Testament after the Virgine Mary was, and after shee was the mother of Christ; Christ her son speaks to God his Father, (but not to her his mother) Thine is the kingdome, power, & glory Mat [...] 6. 13.. The kingdom is Gods: and how long? (not till she be assumed & crowned in heauen, as they say, but) for euer and euer.

And whereas they further teach, that he hath kept Iustice to himselfe, but committed mercie to his Mo­ther: they would crie out vpon that doctrine & him that taught it; and tell him that they finde it sixe and twentie times in one psalme, that Gods mercy endu­reth for euer Psal. 136. in euery verse. and that his mercy is ouer all his works Psal. 145. 9: If ouer all; then ouer her also, or else she is not of his making: and if his mercy be vpon her, without which shee could neuer haue beene saued: then how dare any say, that Mercy is hers, and not Gods? And if mercy bee Gods, and that mercy of his endureth his, (not for the time of the olde Testament onely, but) for euer; Then it is foule and false doctrine to say, that now since Christ, God hath resigned vp mercie from himselfe to a creature: Thus would the people come vpon him that taught this doctrine, and vpon the Romish Church that alloweth it: and therefore doth not that Church wisely, to keep the people from reading the holy Scriptures?

Thirdly, seeing it is doctrine currant in the Romish Church, that God hath giuen vp mercie from him­selfe [Page 65] to the Virgin Marie, heere is a good defence of their Ladies Psalter: wherein they turne the Psalmes from Dominus to Domina, from GGD to our La­die: and when Dauid saith, Lord haue mercy on me; they say, O Lady haue mercie on me: & in thee O Lady is my trust. They say this was compiled by Bonauēture: but tho he liued in il times, yet his other writings giue cause to hope hee made it not: for h [...] saith, that we must take heed wee so inlarge not the ex­cellency of the Mother, that we diminish the glory of the sonne. Sure hee that saide so, would not be so lauish and carelesse of Gods glorie, as to turne the Psalmes from him to a creature.

Fourthly, heere we see the reason why the popish Synagogue do maime the Lords prayer, leauing out the conclusion, For thine is the kingdome and power and glorie for euer and euer See the Rhemish Testament in Mat. 6 [...] & Luke the 11. & all their Mi­ [...]als and Breui­aries, Man [...]a [...]s and allowed primers: in all which they cut short the Lords praier, leauing out the words of the conclu­sion, for thine is the kingdom &c.. For if the kingdom be diuided, then it is not all his for euer: no maruel ther­fore, though they will haue their Pater noster in La­tine for their common people; for if it were in Eng­lish, there is none so simple but would see their vn­godly dealing.

But to conclude, (leauing this robbery and sacri­ledge, in cutting off part of the Lords prayer, for a­nother place and purpose) it is heere euident that no papist in the World can with a good conscience say the whole Lords prayer. For if God haue now diui­ded his Kingdome, then how can he say with Dauid in the olde testament 1 [...] Chr. 29. 11., & Christ in the new Mat. 6. Thine O Lord is the kingdome for euer: therefore he must ei­ther alter the Lords prayer and say, Thine is halfe [...] the kingdome, &c. or neuer say it at all: or else curse and [Page 66] detest his own teachers that write, and his Lord God the Pope that alloweth such doctrine. Alas, poore [...]oules, what should a simple honest hearted papist do in this case! See therefore in what pittifull state they liue, who haue subiected themselues to such tea­chers.

Lastlie, let it bee obserued that heere they teach, that there bee in spirituall matters touching the soule 2. diuine Courts: the one of Iustice, and that is Gods; the other a Chancery, a Court of Mercy, & that is, Ma­ries; these bee their verie wordes: and further, that if any man feele himselfe agrieued in Gods Court of Iu­stice, let him appeale to the Court of mercie of his Mo­ther: Oh strange diuinity! Can Gods iudgements be vniust, or his proceedings erroneous and vnequall? If they bee not, then why do they talke of appealing to a higher Court? For, why doe Writs of error lie from one Court to another, but that it is presup­posed that they may erre? and why is there a Chaun­cery, but that the rigour, and extremitie of the Lawe maie bee mitigated? But if the Scripture saie true in the text, Righteous art thou O Lord, and iust in thy iudgements; Psal. 119 137 Then this is blasphemie of a high nature, that there needes a Chancerie to rectifie his proceedings and mitigate his iudgements. But as for this doctrine, that the Chauncerie or Court of mercie is not Gods, but his Mothers, and that there­fore Gods iudgements are to be mitigated by another, and therefore that she and her Court are in this respect aboue God and his Court: These blasphemies are so execrable and odious to Christian eares, that I hope ther is not a papist in this kingdome, that professeth to [Page 67] know and serue God, but his heart hates them and all that hold them.

Against all this, what can bee obiected but this: that he, being a priuate man, spake & wrot out of his priuate iudgement; but this is not the generall doc­trine of their teachers, not their Church. I answere, If none in the world taught this, but this one Frier; yet how many soeuer knowing it, do approue, com­mend, or defend it, or if they do not reproue & con­demne it, it is iustly to bee called their doctrine: and by the lawe both of God & man, it is their sin as well as his. For, by the lawe of Accessaries: he that anie waie approues, or knowing it and hauing a calling to it, reproues not a sinne, makes himselfe guilty of the sinne: but the Romish Church, that is, the Pope knoweth this hainous blasphemie; and sayth, that he hath authority to condemne all such: therefore, hauing not done so, but contrariwise, approuing it, is guiltie of it.

Shewe me then that Pope, Bishop, or Inquisitour, that hath condemned this blasphemie, or this book for it. I produce a Pope that allowed it, namely, A­lexander the sixt, who suffered it to passe vnder his name, to the view and reading of the world: let them bring one Pope since, that hath condemned it: or shewe one writer (not reproued by them) that euer reproued it, or (not condemned by them) that euer condemned this blasphemie; if they doe not this, then it is apparant that in this wound, Babylon is not yet healed.

But for better euidence, that she lies rotting in this her filthinesse, and incurable in this wound The third wound not healed.: Pos­seuine [Page 68] the Iesuite; their great and allowed Censor of al Authors, giues his publike censure of this booke, to bee Sermons of the excellency of the Queene of hea­uen, and full of learning and godlinesse. And this his censure, no man that knoweth the present state of their religion, can deny but that it is the censure of their Church; and ought so to bee reputed: for that worke of Posseuines was attempted, continued, and fi­nished, and printed and reprinted with as publick & generall allowance as any thing can be.

And yet for better euidence, that she is not healed, nor reformed at all: let it be obserued, tha [...] this book is of so much estimation amongst them, that it hath diuers times beene reprinted since Bernardine the Author set it out: as namely in my knowledge once at Brixia in Italie, almost twenty yeares agoe, in three volumes, corrected and amended, as they pretende.

But that this impious doctrine is not amended, I will make it euident: for of late, euen this present yeare, this booke and all his other works were again printed at Colein in Germany in three volumes: which when I perceiued out of the last Catalogue, I could not rest till I had obtained this new impression from Coleine, hoping that now at last they had (for shame righted this cause of God, and razed out that hainous blasphemie: but hauing perused it, I see to my griefe, that they will not be healed; for there the very same words and doctrine stand vnreprooued, vncontrol­led, vnaltered: nay, not so much as hauing a Marginal note to explaine them: but they are let to passe as good, holy, and Catholicke Romish doctrine. And [Page 69] that this is true I here pawne my credit to this hono­rable assemblie, and will be ready to iustifie it to anie (desirous to be informed in the particulars) by shew­ing the books themselues, both new and old. Which being so, I hope no man wil denie, but that it is appa­rant she is not healed.

And yet for the better satisfaction of all men, that as she is not yet, so shee purposeth neuer more to bee healed, nor to reform any thing, and that this is not the priuate opinion of that or any other one doctor; I desire al that loue the truth to take knowledge, that of late within these seuen yeeres, an Italian doctor a Ie­suite and an approoued writer, writing a story of the miracles of our Lady of Loretto teacheth euen the same doctrine, and makes no bones to bluster out al­most the very same words: which for better assurance I will put down. ‘The Virgin Mary both wil and can, is both willing & able to deliuer such, as be compassed about with dan­gers on all sides, and to heape vpon them all good bles­sings: for, Almighty God, (as farre as it is lawfull) hath made his Mother fellow and partaker of his di­vine power, and Maiesty, &c.’

See heere the new and refined diuinity of the Iesu­ites: what is this, but the same with that afore? for if she be made partaker and fellow with God in his di­uine power and Maiesty, it is no maruell, that God hath committed his mercy to her: and if from these words we looke into the body of the booke, we shall find hee ascribes such works and miracles to her, as can be­long to none but to him or her that is a fellow with God, or rather God himselfe.

[Page 70] And as for this clause, as far as it is lawfull, is a strange word to be spoken of God; for what can be vnlawful to God, that is good, whose will is the holiest law? If therefore it be good to make a creature fellow with him in his deity, it must needes bee lawfull, and so the clause is idle. If it be not good, but impious and contrary to the nature of God, then to think it a­ny way lawfull, or possible to be done, is no losse then to think it any way lawful for God to lie, or sin, or de­nie himselfe: so that take it any way, this limitation of the Iesuite both grossely a [...]useth the Reader, and containeth horrible impiety against God. So far is it from being any shelter to the blasphemy that is deli­uered in the whole passage.

Nor can it bee saide, the booke wants authority: for it is formally allowed, dedicated to the Cardinall Aldobrandin [...], printed at Rome, and since often else­where; and of late both the Author and his booke highlie commended by the greatest Romish censu­rers. So that now I will end my euidence, for this point, and dare put the matter to a Iurie of any conscionable men, whether this wound be healed yet or no.

NOw to go forward: from the Person and Maie­sty of God, let vs proceede to his Holy Scrip­tures; and see how the Romish Church held of olde, and yet holdeth, and teacheth of them. I will not stand vpon those vile, and base speeches vttered [Page 71] and written of them by Eccius, Pighius, Hosius, and ma­ny other of that generation, for that they haue beene both detected and with shame inough reiected by many reuerend men of our nation, both in Latine & English Whitaker Fulke, lewel, Reinolds, and others.; but vpon some that often haue not bin touched by many, nor euer can bee sufficiently con­demned by any.

In the Canon Law, the Pope spareth not to disgrace the holy Scriptures in expresse tearms: sometimes e­qualing his owne Constitutions with them, some­times preferring them.

In the decree he shameth not to affirme that The fourth wound; The Popes decrees bee e­quall to the Canonicall Scriptures. his decretall Epistles are numbred amongst the Canonicall Scriptures Decret dist. 19. cap. 6., & impudently alledgeth Saint Augu­stine to proue it, who neuer spake nor meant any such thing; as in the later end of the decree they cannot but confess with shame inough: this was his doctrine in the old impressions of the Canon law, a hundreth yeares agoe. But some will say, this wound is now hea­led: No, looke in the new impression reuiewed at the Popes commandement, and printed by his autho­rity within these few yeares, and there stand the verie same wordes without the least reformation in the Ru­bricke or title of the Chapter; ‘The decretall Epistles are numbred and reckoned a­mongst the Canonicall Scriptures The fourth wound not healed..’

Which is the more shamefull in it self, & shame­lesse in the dooers, in as much as in the same new e­dition they are forced to confesse, that Augustine (out of whom they cite the whole Chapter) did not at all meane the Popes decretall Epistles, but the holy and Canonicall Scriptures: and no maruell, for the name [Page 72] of decretall Epistles of the Popes, was to get and to beare, many a faire yeare after his daies.

To conclude, let wise men obserue heer this point; how vnwilling the Romish Church is to amend or alter any thing, especially if it concern Gods honour and not their owne free-hold: else, why should they maintaine that blasphemy in the Rubrick and title of the Chapter, which in the body of the Chapter they condemn? But well doe they know, that many a man reades the contents of books & chapters, which neuer read more. Therfore because the words of this title giue honour to his decretalls, tho they be neuer so dishonourable to Gods holy Scriptures, they are suffred to stand, whereas they haue put out many things disgracefull to themselues: Thus vnwilling is Babylon to be healed in any thing.

THis doth but make them equall; and that may be thought no great wound in that Church: but shall wee see a deeper & more deadly; namely, where the authority and determination of the Pope is made higher, and of more respect then the holy Scriptures themselues? In the same booke the XL. Dictinction, the Pope alleadgeth for good doctrine, and canoni­zeth for a law, these words taken out of one Boniface, The fift wound. The religion of Christiani­tie is to bee founded ra­ther from the Popes mouth then from the holy Scrip­tures, that is from Gods mouth.. ‘And certain [...]y all men do yeelde so much respect and reuerence to the Pope of Rome and his chair, that they require and seeke for much of the discipline [Page 73] of the holy Canons, and the ancient institution of Chrstian religion, rather from the mouth of the Bishops of that See, then either from the holy Scriptures or the olde traditions: all they care for or seeke after, is what he wil and what he will not; that so they may conform themselues, & frame their conuersation this waie or that waie, according to his will and pleasure.’

Loe what doctrine is heere: the discipline, nay the religion it selfe of christianity is sought for rather at the mouth of the Pope, then at Gods mouth in the holie Scriptures: and al that a Christian man cares for, is (not what God, but) what the Pope will, and what hee wills not; and according to that are they to frame themselues: Is this a doctrine fit to be inserted in the popes lawe? Is this the holie and the onely true Church that tea­cheth this? If to be a Catholicke be to holde this, and to denie this to be an heretike, I am content to be an heretike; let who wil be the Catholicke: but if a true Catholicke ought to holde the doctrine of the scrip­tures, and to depend vpon the mouth and reuealed wil of God; then woe be to that Church and religion that teacheth, wee may rather depend on the Popes mouth, then on Gods. But some will say, this is healed. Nay alasse, they be so farre from that The fift wound not healed., that con­trariwise for ought that I know, that is not to bee found in the elder editions: but I am sure it is in the later and last of all, set forth by special authority from the Pope; from whence also I cite it at this time.

THus I haue shewed, First, that the Pope makes his Decrees equall with the Scriptures; Secondlie, that they are of greater authority then the Scriptures: Is it possible to haue a worse? Yes: for the measure of her iniquity will neuer be ful; and therfore she go­eth one steppe higher in this impiety, and teacheth that the holy Scripture is so farre inferiour vnto the Popes decrees, that vnlesse hee by his authority giue them strength [...] they are not of credit, nor necessary to be belieued.

Let me be of no credit nor worthy to be beleeued, if I repeate not their words truely out of their owne booke; namely, their authenticall glosse vpon the Popes Decretalls: where the Text of the Decretall being no more nor lesse, then only one verse of the 26. Chapter of the Prouerbs, the glosse (that is, the approued Commentarie) vpō that decretal is in these words; Vide Decre­tal, lib. 2. tit. 23. de praesūptio­nibus. cap. 1. [...]ic [...]t.. ‘Obserue heere, that the wordes of the Text are not the wordes of the Pope, but of SALOMON in the Prouerbes, the sixe and twentieth Chap­ter: but because that Text of SALOMONS is heere canonized by the Pope The 6. wound. The holie Scriptures are therefore of credit & to be beleeued because they are allowed and authori­sed by the Pope: & be­ing so by him authorised, they are of as much autho­rity as if the Pope himself had beene the Author of them. Therefore it is of credite and implyeth necessity of beeing be­leeued, (or it bindeth as strongly) as if it had been pronounced or vttered by the Pope, because wee make all those things as good as our owne vpon which we bestow or impart our authority.’

[Page 75] The high & holy God, that is the Author of the ho­lie Scriptures, be mercifull vnto vs, in hauing any thing to doe with this vnchristian blasphemie; and graunt that wee may not any way communicate with their sins, no [...] haue fellowship with this wicked worke of darkenesse. The Impiety and Atheisme that lyeth in it is such, as if it had but crept into some secret pamphlet, I would neuer haue brought it into light: but being that it is registred in the Glosse vp­pon their lawe, a booke of so great authoritie, and so common in the hands of all the learned, I cannot but discharge my dutie to the trueth, tho it may giue vantage to the Atheist and Libertine. For what can such men think, when they heare him that pretends to bee Christs Vicar and Peters successor, teache that Salomons wordes are not of as good authority as his bee; when as Christ himselfe did approue and iusti­fie himselfe, and all his wordes, and deedes, and doc­trines, by the olde Testament; and that the words of God in the olde Testament do therefore binde, and are therefore to bee beleeued, because the Pope plea­seth to insert and canonize them in his lawe; & that being by him so canonized, they bee therefore as good as if the Pope himselfe had spoken them. What I saie can they iudge, but that the Pope is one of their pro­fession, a plain Atheist, that holds the Scripture & all religion, as farre as pleaseth his humour and serueth his turnes.

And if any of his faction hold this too hard a cen­sure, I would intreate him to answere mee but this question (grounded vpon these words of his);

[Page 76] Whether is God the Author of the olde Testa­ment, or no? 2. Pet. 1. 20. 21 If they say no, Saint Peter answereth; that Prophecie came not in old time by the will of man: but holy men spake as they were inspired of the holie Ghost. If he be, then the Prouerbs of Salomon, being a Canonicall Booke of the Olde Testament, is Gods Booke; and the wordes of the Text are Gods words, and not Salomons. This beeing so, let vs then take the wordes as they are, in their true and full meaning, and see what a peece of Popish diuini­tie heere is; ‘Obserue that the words of the Text are not the words of the Pope, A strāge peece of popish doc­trine, that gods word if it bee authorized by the Pope, is thē of as good credit, as if the Pope him­selfe had spo­ken it: there­fore if the Pope please not to Canonize it, then it is not [...] So that either Gods word must b [...]e beholden to the Pope for the authority of it, or else it hath none. but of God: but because these words of God are heer canonized by the Pope, therfore they are of credit & worthy to be belee­ued, as well as if they had ben spoken by the Pope himselfe.’

Loe heere the Pope in his owne colours: this is Diuinity fit to be hatched at Rome, and to be coyned in his mint [...] Let the words be examined, and see what can follow of them; but that either the Pope holdes not the Prouerbs to bee Gods booke, but SALO­MONS (which is horrible Atheism) or else if he hold them Gods, that the words of God beare no credit, nor haue authority to binde mens conscience till the Pope do canonize them; and that Gods word in a booke knowne, receiued and graunted to bee Ca­nonicall, is not of as good authority in that booke, as being translated into the Popes Canon lawe. If he refuse both these, then let him refuse his owne lawe, and burne his glosse vpon his decretalls [...] as contai­ning Atheisme, and Heresie in a high degree. The sixt wound not healed.

[Page 77] But to goe forward; Is this wound healed? Sure­ly, if they haue left it out, or reformed it in any later impression, so it be with open confession and detesta­tion of the fault, it is wel: But sure I am it is in the im­pression I haue, and in al other which I could borrow. And further I do not know any Pope, or popish wri­ter that hath with authority and allowance condēned or reproued this Atheisme: if they know any, they may doe well to produce them. Meane time, I am al­so sure of this, that in stead of healing it, they haue suffered their Doctors, & Writers, continually since to speake and write almost as ill, if not worse. In Queene Maries time, an English Papist wrote thus Proctor in his booke cal­led the waie home to Christ printed at [...]ō ­don in. 8.; ‘Religion is occasioned by Scripture: but perfected, and authorized by the Church.’

See, we are more beholden to the Church then to the Scripture, for our Religion. About the same time Cardinall Poole out of his Pope-holy deuotion is said to haue affirmed, that ‘The written word of God is but a seede of Turcisme Scriptura scripta est se­men turcicum..’

And certaine Popish Doctors in Germanie, beeing pressed in a disputation with the euidence of Scrip­ture, boldly answered, ‘We are not tyed to the Scriptures: those goose quils do not tie vs No [...] pen [...]is illis [...]n [...]eri [...]is minime su [...] alligati..’

I will not affirme both these two vpon mine owne credit: but they haue beene charged with them both, manie yeeres agoe, and neuer yet disprooued them. But that that followeth I speake vpon knowledge.

A little after, a great English Papist pretending to [Page 78] summon a parliament for poperie, in his booke so called, tells a story of one whome hee hearde, vpon reading the Booke of Ecclesiastes, earnestly say, that ‘The Booke of Ecclesiastes is a naughty booke Heskins, a Doctor of di­ [...]ty, in his parliament of Christ, lib. 1. cap. 2. printed at Antwerpe 1 [...]66 [...] in folio..’

He voweth to God, and cals him to witnesse, that this hee heard him, himselfe: but what was hee that spake it, a protestant? no, a papist: and no mad fellow nor ignorant foole, nor profane scoffer; but (sayth Heskins) hee was a man of worship, of grauity, of wise­dome, of godly life and competent learning, able to vn­derstand, and likewise exercised in the Scriptures: and this is all the censure he giues of him that spake these wordes.

Hee addeth further (a litle after in the same Chap.) that a popish Gentlewoman hearing a text (out of a booke that papists holde to be Scripture) which shee misliked: and being tolde by him (for he heard her speak the words) that the booke was Scripture; shee answered, that if the Scripture had such (I will not say what shee saide) words in it,

She would no more beleeue the Scripture; for it was naught Heskins in his parliament, the next page after.:

And what was she that saide this? A vertuous Ca­tholick gentlewoman (saith Heskins) and one that fea­red God Obserue wel, how a great popish doctor cōmends that man and wo­man [...] for de­ [...]o [...]t and zea­lous papists, who blasphe­mo [...]sly saide, that the scrip­tures were naught & not to be belieued, and doth not reproue the parties for their blasphe­mie. So little doth it touch a papists hart to heare Gods word abused in the highest kind.. (Lo, what tokens poperie giueth of a ver­tuous Catholick woman, and that feares God). And tho Heskins cannot but graunt that these are blasphe­mies: Yet did he not reproue the one nor the other; but contrariwise, cōmends them both, & turnes it to [Page 79] the aduātage of the Romish cause, & saith that hereby we may see, what a perillous thing it is for lay people to read the Scriptures. But (with his leaue) here­by we may see, what a filthy heart & vile estimation popish doctors haue of the holy scriptures, who hea­ring their disciples thus horribly blaspheme them, and God in them, doe not reproue it, but make vse of it; nor burie and quench them, but write and publish them, rather with an approbation, then any detesta­tion of them.

But will you heare his owne wordes, and his owne iudgement, not related from others (as these) but vt­tered out of his owne heart: ‘How little incitement to vertue appeareth to bee in the songs of Salomon? yea, rather how vngodly and wanton seeme they to be, in the outward face, rather teaching and prouoking ( I [...]raue par­don of all Christian eares) wantonnesse then godlinesse: and what can the vnlearned finde, or vnderstand in many sentences? anie thing to e­dification of godly life? or rather a prouocation to wanton life. And after certaine sentences alledged, hee concludes: The whole booke is no better: like vnto these, saith he, is all that booke.’

You haue heard how the Prouerbs were disgra­ced in the glosse vpon the decretalls, and heere the Canticles: Now that Salomon may not haue one book left in credite, Heskins addeth touching Ecclesia­stes; ‘What may appeare more vehement to disswade a man from wisedome, then the booke of the [Page 80] Preacher? how much is wisedome, the goodl [...]e gift of God, abused to appearaunce in this booke Heskins in the same book and Chapter.?’

And to conclude, of another booke which they hold also to be canonicall scripture, & some of them to be Salomons, he saith, that ‘The booke of Ecclesiasticus, seemeth to haue such vnseemely wordes in it, as an honest men would be ashamed to speake them: and I also ( [...]aith he) would be ashamed to write them, if they were not Scripture Heskins a little after in the same chap­te [...].’

If the words be as immodest as he pretends they be: then why do they hold such a booke to be Scrip­ture? And if they holde it to be Scripture, then how dare a Christian man say, that it hath such speeches in it, as an honest man would bee ashamed to speake or write? I leaue this for them to answere: in the meane time I goe forward.

Not long after, comes Hosiu [...], a greate Doctor of theirs, and after a Cardinall, and writes thus Hosius e­ditionis vlt. tom. 20. lib. de expresso dei verbo. pag. 5.; ‘The word of God (of it selfe doth not, but) as it is written in the Scriptures, it dependeth on the authority, testimonie and approbation of the Church: and it ought no otherwise, nor no fur­ther to bee esteemed the word of God, then as farre foorth as it is approued by the authority of the Church.’

Lo, what doctrine heere is: for hence it followeth, that therefore if the Church should not allow the new Testament it were not scripture.

Put all these together, and then it will soone ap­peare, [Page 81] how pittifully this wound is healed. Nay fur­ther if the [...]ime & present occasion would giue leaue to looke into their latter and moderne Writers, we should see by the last, and latest of all, this wound is so farre from being healed, that it rankles further & deeper; euen like an incurable leprosie, that cannot be healed: but this may be sufficient. Therefore let vs go forward to another wound.

THey taught the people in olde time, namely, for two or three hundred yeares past, that images were good lay mens bookes: and euen then, when they denied them the Scripture as vnfit for them, and ob­scure, and dangerous for seducing them to heresies, were Images allowed and commended vnto them as good meanes of Instruction The seuenth wound; Images are good lay mens bookes..

Some three hundred yeeres ago, liued a Frier cal­led Gulielmus Peraldus, learned (for that time) & wel approued of their Moderne Censurers: hee writes thus; ‘As the Scriptures are the bookes, and containe the learning of the Clergie: so Images and the scripture are the learning and bookes of laie men (p).’

Lo heere, how Images are associated and ioi­ned with the Bible. Search the Scripture, saith Christ: looke on them; and on Images saith the Pope; how readest thou, saith Christ: what [...]eest tho [...] saith the Pope: It is written saith Christ: it is painted and gra­uen [Page 82] saith the Pope: thy word (saith Dauid) is my light (not the golden Cherubins): but nowe saith Poperie euen in the new Testament, The scriptures and Ima­ges are lay mens lights: What a wrong is this to God, and what an iniurie to his worde?

But is this healed? Oh that it were! but let the Reader iudge, by that that followeth The sea­uenth wound not healed, but made worse and worse..

One of their greatest Casuists, Laelius Zecchius, a great Diuine, a famous Lawyer, and of late yeares Penitentiary of Bresse, writing a great volume of Ca­ses of conscience dedicated to Pope Clement the viij. amongst many other strange doctrines touching I­mages, teacheth, that ‘It is not lawfull onely, but profitable to haue Images in Churches; to cherish and encrease charitie towards God and man, &c [...] and to preserue faith; seeing Images are to bee held as bookes for them that bee vnlearned, to draw them vnto know­ledge, memorie, and imitation of holy and diuine matters, &c. Laelius Zecchius, Summa moral [...] theolog. & casu [...] no [...] ­sci. tom. 2. cap. 90. art. 18. pag. 609.’

Lo here, this doctor; who beeing Penitentiary, is by his place and calling to heale wounds and satisfie Consciences, comming to touch this wound, hand­led it so roughly, that in steed of healing it, he makes it sorer then it was. For whereas Peraldus gaue Scrip­ture so much honour, as to be ioyned in commission with Images, they 2. to be ioint teachers of the Laity; Now comes the great Penitentiary, & is wel allowed by the Pope to leaue out the scripture, as needlesse, and to giue all the power to Images, not onely to put men in minde, but euen to cherish and increase faith [Page 83] and charity. And certainly, if Images can do so, it is no maruell that Papists cast out the scriptures, and in roome thereof, doe bring Images into the Chur­ches.

But to make vp the measure of this iniquity; Feuar­dent the famous Franciscan [...]rier, yet preaching at Paris, and to whome Possevine wisheth a long life, goeth one step further, and to heale vp this wound perfectly, teacheth this doctrine; ‘By sight and contemplation of Images, the common and ignorant Laie men, doe easily and in a short time learne those diuine mysteries, mira­cles and workes, which out of the holy books they shall verie hardly or not at all bee able to per­ceiue*. Strange and fearefull doc­trine of pope­rie; Images are better and easi­er bookes for the laye people then be the scriptures.’

Heere now is Popery growen to his ful ripenesse. And marke the degrees how this wound hath beene made still deeper and wider. ‘ First, they taught, the Scripture and Images toge­ther were good bookes for Lay men Peraldus,.’ ‘ Then, that Images without the scripture were to be accounted bookes for Lay men Laelius Zecchius..’ ‘ Now at last, Images are readier and easier, & there­fore better books for Layemen then be the scrip­tures Feuarde [...] ­tius..’

So then seeing this wound is so well healed, let vs leaue it, and search another.

IN former ages, as superstition grew, and religion decayed, so Images began to be worshipped more & more; & ceased not til at the last they came to this, that euery Image was to bee worshipped with the same worship that was due to him whose Image it is [...] so that some three hundred yeares agoe, or somwhat more, it seemed by Aquinas to be their generall and receiued doctrine, that The eight wound; That an I­mage of God or a Crucifix are to be wor­shipped as God and Christ, that is with di­uine worship. ‘An Image of Christ, and the crosse wheron Christ died, and a Crucifixe; are all to bee worshipped with the same worship due to God and Christ Ie­sus, that is with [...] Aquinas Summa par. 3 quaest. 25. ar [...]. 3.’

A fearefull doctrine, maintaining horrible Ido­latry; for nothing, but GOD, may bee worshipped with diuine worshippe: but they teach that those creatures may bee worshipped as God himselfe is, that is, with diuine worshippe: therefore they make those creatures God: and by this argument it is appa­rant, that the present religion of the Church of Rome is an Idolatrous religion, as long as this doctrine stands vnrepealed.

Let vs then see, if this bee healed: The eight wound not healed, but made vvider and deeper and deadlier euery day. But alas, it is so farre from being in any part reforme [...] that it is ra­ther the generall and common receiued doctrine of al their approoued writers. I wil not stand (as I could) to shew it successiuely through all ages since the daies of Aquinas, til these times: but sp [...]ring that la­bour, [Page 85] till better leasure, I will referre the Reader to most of the elder Authors, and insist onely on some fewe, and those of the latest: it beeing my speciall purpose at this time to shew that the Romish Baby­lon is euen now not healed of her deadliest wounds. Which in this particular I will labour a little the more fully to demonstrate out of the moderne au­thors, now extant and approued, because this impu­tation is generally cast off with this answere; It is not so, it is but an ignorant or malitious [...]lander: for the Romish Church giues onely a certaine reuerence to holy Images; but doth not worship them, at all, at least with no diuine worship. And some of our owne profession are either so ignorant they know it not, or so malitious, they will not confesse it, or else so hol­low harted to vs, and such secret friends to them, they would not haue it discouered though it be so: for my part [...] I pitie the Ignorant (knowing my own weake­nesse) I care not for the malitious, and I hate the hol­lownesse of all dissembling professors. And therefore let others couer and conceale her shame, and hide the Whore of Babilons filthine [...], as they wil; I say for my selfe, Let the tongue cleaue to the roofe of my mouth if I spare to discouer her skirts, and lay open her fil­thinesse to the world; that all men seeing her as she is, may detest and forsake her. Therfore in the words of truth and sobernesse, I do heere offer to this hono­rable aud [...]ence, that I will willingly come to this place and recant it with shame, if I proue not apparantly to the iudgement of euery reasonable man, that this is the common and generall doctrine of the greatest number of their best approued authors that haue [Page 86] written in these latter daies; namely, ‘That an image of God, or a Crucifi [...]ce, especiallie one made of the wood whereon Christ died, or that Crosse it selfe, are to bee worshipped with [...], that is, with the worshippe due vnto God.’

And first of all, I will in this case spare Bellarmine, Vide Bellar­minum to. 2. lib. de Imag. sanctorum 2. cap [...] 20. 21. 22. 23. 24. & de Concil. lib. 2. cap. 8. seeing hee (as hauing some grace in him) seemes somewhat ashamed of the matter, and therfore play­eth fast and loose: and betwixt God and his conscience on the one side, and the Pope and his allegeance to him on the other, hee cannot tell what to say: and there­fore winding himselfe into a labyrinth of general and confused distinctions of per se & per acciden [...], prima­riò & secundariò, propriè & impropriè, and such other which may serue for all purposes; at last hee leaues the matter as doubtfull as he findes it: yet must it bee confessed, if he incline either way, it is to the worse: which (by conference of his other writings) I think he doth rather for feare, or to please the Pope, then out of his owne iudgement and conscience.

Therefore leauing him, I begin with Gregorie de Valentia a Iesuite, & a Professor of diuinitie as Bellar­mine is, of his owne sect, of his owne time, and ac­counted by some papists more learned; but approo­ued of all: he writeth thus; ‘ Gregor. de valent. [...]om. 4. disp. 1. quaest. 24. punct. 2. pag. 467. It is certaine that Images are to bee worship­ped, so as properly the worship shall r [...]st in them, not for themselues, nor for the matter, nor formes sake, but for his sake they resemble: & in this sēse they are to be worshipped so, as they bee whome [Page 87] they resemble; and therfore the Image of Christ, as man, is to be worshipped with the same worship due to Christ himselfe.’

Hee cannot denie, but manie learned of his own [...]ide teach the contrary: but hee reproo [...]es them all, and embraceth this as the commoner and truer opi­nion, and confirmes it and concludes it for truth.

Next to him I produce another Iesuite, Gretserus, of the same vniuersity, and either successor or fellow to Gregory de Valentia in the same place and professi­on; he who was chosen for the papists Champion, in the famous disputation holden at Regensperg 1600; & whome Posseuine the Iesuite calls the very hammer of heretikes: Thus he writeth; ‘Thus we haue taught that the Crosse is to be wor­shipped: But now with what kinde of worship is it to bee worshipped? We answere and affirme, ac­cording to the more common opinion & more re­ceiued in schooles, that the Crosse and all images, and signes of the Crosse are to be worshipped with [...], that is with diuine worship.’

Can anie speake more plainely then both these doe? Now, these bee Iesuites, and to these two I could adde more: but let vs see what their Sum­mists, and Casuists saie to this matter; which are the more to bee regarded, because they pretende to write such resolutions as may settle vnquiet and doubting consciences. If therefore any poore Papist aske the Romish Confessors, and Casuists, How farre may I worship a Crosse, and with what kind of worship; [Page 88] hearken how they answere.

And to let one speake for all, Ia [...]obus de Graffijs, a Monke of greate name, and Graund Pe [...]itentiarie at Naples, writing (as hee calls them) his Golden decisi­ons of cases of conscience, some 3. yeares ago, answe­reth thus (g); Ia [...] de graff. de­cis. aur. ca [...]. cons. tom. 1. lib 2. c [...]p. 2 art. 3. ‘Holy Images, considered as they be pieces of wood, or metall, or some such things, are to haue no honor giuen them: but in them another matter is lookt at namely, the image of him whom they resemble, and not the matter whereof they are made: in which respect looke what reuerence or worship is due to him whose Image it is, the very same by good right is to be bestowed on the image.’

And to speake more fully and plainly, if it be possi­ble: a little after he addeth; ‘The first Commandement commaunds, that wee worship euery Image with the same worship as we doe him whose Image it is: for example, that wee giue latria, that is diuine worship, to the Image of God, and of Christ, and euen to the signe of the Crosse, in as much as it brings to our mind the passion of Christ [...] and hyper dul [...] to the image of the blessed Virgin, and Dulia to the Images of the Saints.’

How now? is not Babylon well healed? What can be said against this? that these be priuate men? no, they be publick professors, and their bookes allowed with at great authority as can bee: But will you haue that that is of souereigne authority, and that may not bee questioned? Then looke in their publicke Liturgy, which is of more credit & account then a 100. Doc­tors, [Page 89] and there you shall finde the crosse saluted and praied vnto in these words Vide Breul­ar. Rom. pa [...]. hyemal. in fine. Ara Crucis, lampas lucis, vera salu [...] [...]ho­minum nobis pronum fac patronum quem tulis [...]i dominum. Salue lignum vitae, dignum ferre mundi pretium [...] Conser [...]sti plebi Christi crucis bene [...]icium.; ‘Thou altar of the crosse, thou lamp of light, thou true saluation of men: make thou that Lord, whom thou didst bear, a louing & merciful Patron to vs. Al [...]ail thou wood of life: thou that wert worthy to cary the price of the world, do thou bestow vp­on this congregation of Christ the fruit and bene­fit of his passion.’

Oh admirable doctrine! First, heere is a prayer to the Crosse it selfe (but of that heerafter): thē the Crosse is made a mediator to Christ for vs. And surely we shal lesse wonder heereafter that they make Saints Medi­atours to Christ; seeing heere they shame not to send the wodden crosse to him, to make intercession for them: but as for that, where they giue a power to the Crosse to procure Christ to be good vnto vs, how it can bee spoken without Atheistical blasphemie, let them answere that made it.

Further, obserue how the Crosse is said to haue de­serued to beare Christ: surely no maruell tho Saints can mori [...], when a peece of wood can merit at Gods hands. Lastly, let all reasonable men iudge what the Romish Church holds of Christs death; seeing they praie to a wodden Crosse, to bestow the fruite and benefit of it vpon them.

But sure (will some say) this is healed: I wil not deny but that in some of their new and later Breuia­ries this is left out: but thereunto I answere;

First, that it is not cured, bue couered: for to the healing of a spirituall wounde, there needes con­fession and publique satisfaction to the Church of­fended [Page 90] by the fault: but heere is no confession of any fault nor euill, in these words to the Crosse; only they be cunningly kept out in the newer bookes: so that they are ashamed of them, and yet haue not the grace to confesse it, and therefore will leaue it out and yet shew no cause why. Now if it be naughtt; why do they not say so, and therfore put it out? if it be good, why do they put it out? So then it may be couered but is not cured.

Secondly, I answer that though they haue left out that, yet they haue kept in as bad or worse [...] for euen in their newest editions, and as they say most reformed, there is this prayer to the Crosse Breuia [...]ium Rom. auto [...]ita­te Concil. Tri­dent. & sūmo­ [...]um pontificū, Pij 5. & al. resti­tu [...]um, & editū: Sab [...]ato infra hebdomadam passionis, in Hymno pag. 302 editionis in 4. O Crux aue spes vni­ca hoc passio­nis tempore: augepijs iu­stitiam reis (que) dona veni­am.. ‘All haile ô Crosse, our onely hope: wee pray thee in this holy time of Lent, increase iustice or righ­teousnesse in godly men, and grant pardon to the guiltie.’

Heer the very wodden Crosse is called vpon, & prai­ed vnto, to do that which Christ himselfe could ne­uer haue done, if he had not ben God. Some wil say, Surely they speake to Christ, howsoeuer the words seeme to be spoken to the Crosse: I answere, if they direct their hearts to Christ, why then direct they the words to the Crosse? Verily Christ is worthy of both, as well as one: But I answere further, it is a cleere case that they make and direct this prayer not to Christ, but to the very Crosse it selfe: else lo [...] Aquinas bee Iudge, who makes this argument Aquinas summae par 3. q 25. art. 4.; ‘That is to be worshipped with diuine worship, wher­in wee put and place the hope of our saluation: but wee place the hope of our saluation in the Crosse that Christ dyed on, for thus sings the Church [Page 91] ( and thē he alleageth this place & these words) All haile ô Crosse, our onely hope: in this time of Lent, do thou increase righteousnesse in holie men, and graunt pardon to sinners: therefore the Crosse is to bee worshipped with diuine wor­ship.’

These be his owne very words, and are spoken of the Crosse, and not of Christ; as any man may see that will but looke on the booke it selfe: for, the que­stion in generall, beeing concerning the adoration of Christ, hee diuides the generall into sixe particular questions: which are these;

• 1. Whether Christs humanity be to bee worshipped with the same worship as his diuinity.
• 2. Whether Christs humane flesh be to be worship­ped with latria.
• 3. Whether the adoration or worship of latria bee to be giuen to the Image of Christ.
• 4. Whether to the crosse of Christ.
• 5. Whether to the Mother of Christ.
• 6. Howe the Relickes of Saints are to be worship­ped.

So that we see, heere is Christ and his Crosse, and his Image, and his Mother are made 4. seuerall matters & of seueral & distinct consideration: then falling in­to the particulars; for the 2. first questions, he argu­eth them negatiuely, but concludes them affirma­tiuely; touching which two we haue no controuersie with them at this time: then comming to the 3. & 4. which be these in question; touching the Image of Christ, whether it be to be worshipped with latria or no: he answereth, that it seemes no; & giues such rea­sons [Page 92] as he nor the world is able to answere, but con­cludes affirmatiuely that it is, as I haue set downe: namely, that ‘Seeing Christ himselfe is to be worshipped with the worship of latria: therefore his Image is also to be worshipped, with latria.’ So comming to the fourth question, which is of the Crosse, demaunding whether it be to bee worshipped with latria or no; He answereth, that it seemes no: but concludes affirmatiuely that it is; and then giues his reason as I haue aforeset it down; & [...]rom thence drawes his conclusion in these words; ‘The crosse of Christ, namely that whereon Christ was crucified, is to be worshipped with latria, for two causes; both for the representation or resem­blance it hath to Christ, as also for that it touched the bodie of Christ: But the signe of that Crosse, or a crucifixe, of what matter soeuer, is to be wor­shipped with latria, onely in the former respect.’

These be his very words. And heere by the way, obserue how ridiculous and absurd poperie is, in this point: for it giues greater worship to the dead Image and wodden crosse, then to the blessed Virgin Mary the mother of Christ; of whom he concludes in the next article, that shee is by no meanes to be worshipped with latria, but onely with an inferiour worship cal­led hyperdulia; and marke what wodden arguments are giuen for it: One, Shee is a reasonable creature, & therefore must not be worshipped with latria: Lo, shee must not, because she is a reasonable creature, and yet the crosse shal which is vnreasonable & dead. Ano­ther; A crucifixe is like to Christ: therefore it shall bee [Page 93] worshipped with latria: But is not she liker to Christ then anie crosse can be?

A third; the crosse did beare CHRIST, and did touch his bodie: therfore it must bee worshipped with latria. But did not she beare him, and touch him and his blessed Bodie in a farre more excellent manner then the Crosse either did or could? See what pitti­ful arguments be here brought to fortifie this dam­nable Idolatry. Who could think that so great lear­ned doctors should thus childishlie dally with holie thing, and be so blinded in their vndestandings? But this it is to bee drunke with the wine of the spirituall Babylons abhominations.

But to returne to the matter: by these wordes of his, Aquinas hath cleared that doubt and aunswe­red that obiection made afore; that these wordes are not spoken to the crosse or image, but to Christ: No saith Aquinas; they are spoken to the cross.

What can bee saide to all this? but one thing more, that in the time of Aquinas it may be this was holden, but since then it is reformed, & now it is not so. But I answere; this wound is not healed: for as it is thus as I haue reported in the olde copies of Aquinas both Manuscript, and printed; so is it also without the least alteration in the new and later editions, refor­med and purged as they pretend: and printed with­in these fewe yeares. And (which is more euill) whereas, some thirty yeares agoe, all Aquinas was reuiewed at Rome by commandement of Pope Pius Q [...]intus, and purged and altered as they thought good, and so printed: yet had not the Pope so much grace in him; nor so much zeale of [Page 94] Christs glory as to amend this horrible impietie, but to the perpetuall blemish of Aquinas, and euerlasting shame of their Romish synagogue, lets it stand for good currant Catholicke doctrine, euen at this daie, that ‘A Crosse is to be worshipped with the same worship as Christ himselfe.’

Yet if any will stand vpon it, that this wound is hea­led, then let him shew vs what Pope hath cōdemned this doctrine; nay what popish Doctor approued by their Church hath reproued this doctrine, or taught and written the contrary. Which wher they or anie other that take their part, shal not be able to shew: I contrariwise to make it manifest to all the world that this wound is not healed, but ra [...]kles deeper, & spreds further, will shew out of their latest and [...] wri­ters, that this their doctrine is rather made worse then any way reformed. To this end, let the Reader bee pleased to marke the words of a great Doctor of theirs well approued amongst them & a spanish pro­fessor of diuinitie for the order of the Cistercians: who not 7. yeares agoe writing 2. volumes of Com­mentaries, which he entitles de verbis Dominae, ‘Of the words of our Lady,’ and dedicating his booke vnto the Pope himselfe CLEMENT the viii. hath these words, ‘But what do wee speake so much of the Crosse, Ioh. Chryso [...]t. a visitatione, de verbis do­minae. tom. 1. lib. 6. cap. [...]. seeing there is nothing vsed in the passion of Christ that is without honour? the na [...]iles, the speare, the coate, the crowne, and all such other things, are honoured so much, as that (in regard they touched Christ) men doe therefore worship [Page 95] them, yet not with the same worship with which we worship the Crosse it selfe: which inasmuch as it represents vnto vs the figure of Christ exten­ded vpon it, and inasmuch as it touched the se­uerall parts of his bodie, and inasmuch as it was died with a good part of his most pretious bloud: Wee doe therefore worship it with the same worship with which wee adore Christ him­selfe; namely, with the worship of latria. For which cause it is, that we speake to the ve­rie Crosse it selfe, and pray vnto it, as vnto him that was crucified on it, and do repose the hope of our saluation vpon it heereupon the Church singeth in the liturgie, [...] words of the Crosse: All haile ô Crosse our onely hope: in this time of [...]ent do thou increase righteousnes in good men, and grant pardon to sinners, &c.’

Lo [...], heere is a peece of refined popery indeed: we worship the Crosse saith he as Christ, wee speake to the Crosse it selfe, we pray to the Crosse it selfe, as well as to him that died on it; and hee confesseth freelie, that the prayer in the liturgie or masse booke is not made to Christ; but to the Crosse it selfe. From hence I gather these two conclusions; ‘1. That by P [...]pish religion the Crosse is a God.’

This I collect thus: Latria (saith Augustine) is that worship of religion, which is due onely and [...]olelie to God himselfe: and popery it selfe confesseth with one consent, that prayer is a part of latria: But po­pish religion prayeth to a wodden crosse, euen to [Page 96] the crosse it selfe; therefore by popist religion the wodden Crosse is a God. ‘2. That the Crosse is made a God, not by the doctrine and iudgement of their priuate Doctors, but of their Church and religion.’

This I collect thus: Their Missalls and Breuiaries which containe their Liturgy are confirmed both by the Pope and the Councell of Trent Vide Miss [...] ­lia & Breuiaria omnia ab anno 70 & deinceps.: but the Popes determination, especially together with a Councell is the publicke and vncontroleable act of their Church None ac­knowledging himselfe a pa­pist can denie this.: Therefore the doctrine and prac­tice in their Liturgie is not priuate, or such as may be questioned, or doubted of, but publicke and general, and may not bee called in question. But in their late and reformed Breuiary allowed and confirmed by the Pope and Councell, they pray to the Cross and call vppon the Crosse, as wee heard before, and their owne doctors doe expound it that it is not to Christ but to the Crosse Aquinas of old; and Chry­sostomus a vi­sitatione of late. . Therefore by the doc­trine and religion of the Church of Rome the Crosse is a God.

Bellarmine would gladly heale this wound, or at lest couer it ouer, and saith Bellar in tom. 2. de I­mag. sanctorū. lib. 2. c. 24. in re [...]p. ad argum.; that whereas the Church praieth so, surely either the crosse is taken for Christ, or else it is but a figure; as Moses saith, Hear O Heauens, Deutro. 32. No, no, say the Romish Doctors, (that wrote since Bellarmine) there is no such matter; that praier is to the Crosse it selfe.

And his brother Ga. Vazq. les. de cultu a­dorationis. li 2 [...] disp. 3. cap. 4. Iesuit, Gabriel Vazquez beeing also much ashamed of the matter, would gladly help it, and to that ende is constrained to confesse, that there is not (as Bellarmine sayth) one alone, but two [Page 97] figures in that praier: which (saith he) vnlesse they bee admitted, it is an vnapt & absurd prayer; for it speakes vnto the Crosse as vnto our God and Sauiour. He ther­fore for his part saith, hee should thinke that by the crosse they meane Christ, and pray to him, not to the Crosse: and further saith, that many others thinke so, but hee names not one (tho in other points hee is a plentifull citer of other authors): but against him or who-euer else thinke so (beeing papists) I produce the Cistercian Doctor Chrysostome a visitatione: who writing sinec them al For V [...]zquez wrote since Bel­larmine: name­ly, about the yeare 92. but this Chryso­stome wrote sinec V [...]zquez some seauen yeares agoe., and whose book is of more authority then his, For Vazquez is dedicated but to a spa­nish ordinarie Bishop, but Chrysostome to the Pope himselfe., answereth all these doubts, & preuents all other obiections; saying plainely that in that prayer of the Church, ‘We speake to the Crosse it selfe, we call vpon and praie to the crosse it selfe.’

And no more nor no worse, saith hee, then Aqui­nas himselfe, totidem verbis spake before him Aquinas summa par. 3. q. 25. art. 4.. Therefore (to conclude) til this doctrine of Aquinas be condemned for heresie, and til this fellow that cals him selfe golden mouth, be adiudged as he is, a leaden mouthed and blacke-mouthed blasphemer, and his booke burnt as heretical, and till the Romish Church haue satisfied the world for this great wrong, til then (I say) it is apparant to al men that in this wound She is not healed.

This wound hath beene deepe and wide, and ther­fore long in searching; and seeing it is found incure­able, let vs vs proceed.

NOt many hundred yeares ago, liued a Frier they called S. Francis, and ignorant man for learning, but wittie; and the more, for that his wit was shrow­ded vnder the shadow of great simplicity: hee beeing the founder of the Franciscans, the Pope hath suffred his fauourites and followers to set him vp as another Christ The ninth wound; An Italian Frier Francis was like to Christ in all things, and in some things did more then he, and bare S. wounds in his body as Christ did., and blasphemously to compare him, and oftentimes to preferre him before Christ himselfe. And to this end among many other vile ones Vide mo­numēta ordinis fratrū Min. Sa­lamācae. 1511. in 4. Et firma­menta trium ordinum D. Frācisci Paris. 1512. 4. & mult al., he suffred to be published a great volume called, The gol­den booke of the Conformities of the holy father S. Francis with the life of our Sauiour Iesus Christ Liber aure­us, inscriptus liber confor­mitatum vitae bea [...]i ac sera­phici patris Frā cisci ad vitam Iesu Christi Domini nostri correctus & il­lustratus alere­miah Bucchio ord. Min. doc­tore theol. Bo­noniae 1590.. In which booke with strange impiety first they paint in the first leafe Christ bearing a Crosse and Saint Fran­cis following him with one as bigge as his; where Christ hath nothing but precedence: but after thin­king that too much, they paint one Crosse, and vpon it one of Christs armes, and another of S. Francisces, one a-crosse ouer the other: then begins the booke; In the name of Iesus Christ and of S. Francis: where, Iesus Christ is called our Lord and S. Francis our bles­sed Father: and the Authour saith not, that he com­piles the booke to the honour of God, or Christ, but of the foresayd holy father S. Francis.

Then he salutes Saint Francis with a prayer(m) fit for none but God himselfe: First, blasphemously cal­ling him typicall Iesus; then desiring him to cure the sinnes and driue away the spirituall maladyes of their [Page 99] soules, and to giue vnto them place in the glory of hea­uen.

Then he comes to the point of Conformitie; and to shew this the better, hee paints a tree; at the toppe whereof is Christ, and at the roote Saint Francis: the tree hath twenty branches on the right, and twen­tie on the left side, and euery branch hath foure parti­cular fruits; in all eighty: these are equally diuided be­twixt Christ and S. Francis. 40, to the one, and 40. to the other: & each couple or pair of these is one point of conformitie betwixt Christ and S. Francis, consi­sting in all vpon 40. particulars; wherein they begin at the birth & conception, nay at the very prophecies & promises made of Christ, & so proceed to his life, his death, resurrection, and alcension: and in all and euerie of these, and euery thing else whatsoeuer may be saide of Christ, the very same doe they not shame to affirme of that man Francis. For example, thus: Christ was foretold by the Prophets: So was S. Francis. Christ was sent from God: so was S. Francis. Thus go they ouer all his life, in such a manner as there is nothing giuen to Christ, but bare precedence. And which surpasseth all admiration, those two thinges wherein Christ did most apparantly, as God, declare his power, and his loue as Mediatour; namely, his mi­racles and his passion, euen in these two is this Fran­cis matcht with Christ our Sauiour: nay rather in his passion he is matcht, but in his miracles aduanced farr before Christ.

And first for his passion, whereas by their doctrine Christ had 5. wounds in his body (tho indeed he had more) they make S. Francis nothing his inferiour in [Page 100] that point: for they say that hee had wounds in his hands and feete, proportionable to Christs; and had certaine things like nailes in his feete and hands, so diuided from the flesh, that they would open from it, so as his wounds did continually bleede; insomuch, as hee was faine to put tents into them to keepe them from bleeding: which he continually did, sauing on good Friday, when alwaies this popish Iesus did pull out his tents, and let his wounds bleede, as the true Christs that day did for our saluation; and this not on­ly in hands and feete, but that he had a wound in his side like to that in our Sauiour Christ: & all this (saith the book) was not fained nor imaginarie, but truly & really imprinted in his body by the power of God, that so he might make his friend Francis like to his son Christ in al things. And all this was not the superflui­ty of idle & superstitious Monks brains; but the pub­licke act of their Church: and manie Popes one after a­nother haue allowed it, & by their buls & cha [...]ters cō ­firmed and a [...]ouched the truth of this story, concer­ning the wounds of S. Francis; & in monument and memory thereof, they haue their holy day of the fiue wounds to this day established by all authoritie.

Thus Christ, touching his passion, is made equall with a mortal man: & an ignorāt Erier (by the Popes diuinity) is made equall with Christ in the manner of his suffring; not in that fashion as euery Christian may be, but so as none at al, no (saith this book) not S. Iohn the Euangelist, nor the Virgin Marie her selfe could be.

But if we come to his Miracles, then surely Christ must come after him; for whereas Christ wrought a [Page 101] miracle, he (say they) wrought 10, & those that Christ did are nothing to his. Christ neuer shewed that hu­mility & charity & patience that S. Francis did [...] Christ neuer gaue away all his clothes till hee was stark na­ked, as S. Francis did For al these being too long to write in the margēt I must refer the Rea­der to the book it selfe, if he wil not beleeue me: or else let him suspend his iudgement till I haue lei­sure to exem­plifie these at large by them­selues.: he neuer preached to beasts and birds, as Saint Francis did: he neuer by his words and the signe of the Crosse tamed & conuerted wild beasts as Saint Francis did. All this may easilie bee shewed and much more; but I wil insist onely in one, & on that the rather, least they should take it in snuffe that I say their Father FRANCIS conuerted beastes: hearken therefore to the storie, and then iudge and spare not.

S. Francis on a time comming to preach at the city of Eugubium Vide librū conformitatū lib. 1. confor­mit. 10. par. 2. pag. 140. Fran­cis preacheth to a wolfe. Francis [...]calleth the wolfe bro­ther: a couple of rauening Wolues well met. Francis offereth the wolfe his bro­ther to make peace betwixt him and the towne. The Wolfe is con­tent. found that the saide Citie was much troubled with a greate and cruell Wolfe, that kild not their cattell onely, but their people if they were vnar­med. Francis would needs goe to him, to turne him from his rauenousnes: and seeing the wolfe come a­gainst him with opē mouth, he made the signe of the Crosse vpon him, and commanded the wolfe to shut his mouth and hurt him not: the wolfe presently o­beied & fel downe, as tho he had been a meek Lamb: then spake Francis to him and saide; Brother Wolfe thou hast shed much bloud and done much hurt; and therefore art worthy to die, and all this Citty iustly complaines of thee: but brother, if thou wilt bee con­tent I will make peace betwixt them & thee: the wolf by wagging his taile, and mouing his eares, shewed that he was very glad. Then brother Wolfe, (saith S. FRANCIS) seeing thou art content to bee at peace with them, I will take order that they shall giue thee [Page 102] daily allowance of meate, if thou wilt promise mee heereafter to hurt no bodie: the wolfe bowing his heade aunswered by signes that hee woulde. Yea, but then (saith Francis) Brother Wolfe, giue mee thy faith and credit that I may beleeue thee [...] & the wolfe presently lifted vp his right fore-foote and layed it in Francis his hād, Francis bids his brother wolfe giue him his hand and faith that hee will performe his order. therby giuing his faith that he would perform it. Then Brother Wolfe (sayth Francis) I com­mand thee in the name of the Lord Iesus that thou go with me into the Citie, and there feare not to make peace, The holy name of God feare­fully abused & taken in vaine. in the name of the Lord: the wolfe forth with followed him as meeke as a Lambe. So comming into the Citie, al the people, togither with the Magi­strates being assembled, S. Francis made vnto them an excellent Sermon, Brother wolfe standeth by, whilst S. Fran­cis preacheth to the people. the wolfe being by: which be­ing done he said to them these words;

This Brother of mine, this Wolfe that standeth here, hath promised me, & vpon his promise hath giuē me his faith that he will be friends with you, and doe no more hurt; prouided that you shall daylie giue him an allowance and portion of meate: which if you doe for your parts, then will I be surety for my Brother Wolfe that he shal perform the conditions on his part required. Then said S. Francis; Brother Wolf, Francis is surety for his brother wolfe to the towne. it is rea­son that as thou did before, so here before al this peo­ple thou giue me thy faith againe, that thou wilt keep the couenants on thy part: and the wolfe immediatly lift vp his right fore-foot, and laid it in the hand of S. Francis, his surety, in the sight of all the people, and so gaue his faith againe: Brother wolfe giueth his faith againe. and then al the people shouted and wondred, and praised God for sending S. Francis amongst them by whose merits they were deliuered [Page 103] from the cruel wolfe. And from that day forward, the people to the wolfe & wolfe to the people, perfor­med their couenants made by S. Francis: & the wolfe liued 2. years after Francis was gone, Brother wolfe liueth in the towne, & takes his meate at the dores. and went vp & down the streetes, and tooke his meate, from door to doore, hurting no man, & was wel and daintily fed; & there was neuer so much as a dog that barked at him. And at last, after 2. yeares, Brother Wolfe Brother wolfe dieth & is la­mented. being striken in yeares dyed, for whose death the Citizens did verie much lament.

Heere is a miracle worth the marking. Now let all Huguenots, and Heretikes shew such a miracle in their religion; no, no, they neuer can doe it: And no maruell; for Iesus Christ, who is the King & Captain of their religion, neuer did the like in his time to this Which S. Francis the king and captaine of the Francis­cans Francisce Iesuty dicè dux formaque Minorum. hath heere done.

If the time would giue leaue, I could bring 20. more as impious, as incredible, and as absurd in their kinde as this: but leauing it to a further opportunitie, and referring the learned to the booke it selfe, I pro­ceed.

What may be saide to all this? are not these wide and wofull wounds? Ierem. 7. 12 [...] Oh! but they are healed; I maie answer as the Prophet doth: Were they ashamed when they had committed abhomination? Nay, they were not ashamed. 18 The ninth wound not healed. For whereas this booke was written a­boue two hundred yeeres agoe by Bartholomeus [...] Pi­sanus, a Franciscan Frier; it was then not only suffred to passe to publique view in those daies of darknesse and superstition, but now of late within lesse then 20. yeares when one would haue thought they woulde [Page 104] (if not repented of the impieties, yet) haue beene a­shamed of the absurdities; they contrariwise haue re­printed the Booke The new e­dition i [...] at Bo­nonie in Italie. 1590. & is dedicated to a Car­dinall: in this e­dition is al that I haue allead­ged., and haue not taken out nor reformed one worde of all these euilles, nor of manie more, which doe so directly disgrace the merits of Christ Iesus: onelie some things haue they altered, which they thought might make against themselues, but not one of these which doe so farre dishonour God and Christ and all religion. Compare together the olde and new bookes, who will; and he shall find this to be true: wherefore the conclusion is, that this wound is farre from being healed. Let vs then go for­ward; and see if we can find one wound healed in the Romane Church.

TWo or three hundred yeares agoe, (19) The tenth wound. The Pope may giue In­dulgences for 20000. yeers & grant men power to re­deeme soules out of Purga­torie. the Popes indulgences did growe to that height of rotten ripenesse, that all men of vnderstanding, euen of his owne brood, were ashamed of it: and many a one of the wiser sort, euen in these mystie times, did see & laugh at the nakednesse of Poperie in that point; the excesse whereof grew so great, as they cannot denie but it gaue at last an occasion of LVTHERS re­uolte from them. There is a Manuscript extant, writ­ten some two hundred yeares agoe, and another not much differing from it, some 130. yeares ago printed at Rome, containing a catalogue only of those Indul­gences belonging to the parish Churches of Rome, amongst which (they say) are 7. principall: let vs but [Page 105] consider of some few He that wāts this book let him look in Hospinian de Templis. lib. 2. c. 28. pag. 348. editonis Ti [...]ur 603. where he sh [...]ll finde both mention of the booke & a par­ticular recitall of a great part of it..

In the Laterane Church, it is granted thus by Pope Boniface; ‘If any Pilgrime come for deuotion to this Church, he shall be absolued from all his sinnes.’ ‘And in the Chappel there called sanctum sanctorum there is full and true remission of all sinne [...].’ ‘And one day in the yeare, which is the day of the de­dication of the Church, there is full remission of all sinnes both a poena & culpa: and this Indul­gence is so certaine (saith the booke) that when the Pope first pronounced it, the Angells in the hearing of all the people said Amen. Angels say Amen, to the Popes indulgences: but they shold first proue, that God saith Amē to them; for else the Angels will not, vnlesse it be the euill Angels.’

If these things bee true, then it is strange that all Papists in the world are not saued: for hee that hath full remission of al sinnes, both à poena & culpa, dying in that state cannot bee damned. And certainely, hee that for the obtaining thereof, will not take the pains to visite that Church one day in a yeer, is not worthy of saluation.

In Saint Peters Church, there bee euerie daie eight and fortie yeeres of pardon, which is in one yeere a­boue fifteene thousand yeeres: Euerie daie of the Annuntiation there bee one thousand yeeres; and hee that with deuotion goeth vp Saint Peters staires, hath for euery step seuen yeeres of pardon. Surely pur­gatorie paines are not so fearefull as they beare the worlde in hand; if going vp two and twenty-steppes may purchase releasement of a hundred & fifty yeeres thereof. And if these seeme too little, Alexander the Pope like a liberall Lord opens his treasure, & giues to euery steppe a thousand yeares: So that now there [Page 106] is not a Papist in the world that needes to bee in Pur­gatorie one day except hee will: XXij. thousand yeers of pardō grāted for go­ing vp 2 [...]. steps If the Pope say true in this, no Papist neede to come in pur­gatory. For, for going vp twenty two steppes with deuotion, he may be relea­sed out of Purgatory, for two and twenty thousand yeeres: and I hope they do not think the World will last so long, and Purgatory (they say) ends with the World.

Further, Three doores of one Church in Rome of so great vertue that whosoeuer goeth through them shall bee as free from sinne as when he was newly baptized. whosoeuer will go through the 3. doores of the Laterane Church, shal be as free from al his sins as hee was the houre hee was baptized. Likewise at the Altar in Saint Peters Church, there bee xiiii. thou­sand yeeres of pardon and deliuerance of one soule out of Purgatorie.

And in the Church of Saint Lawrence, whosoeuer visiteth that Church euery Thursday for a yeere, and sits vpon the stone wheron Saint Lawrence was broi­led, Oh what a great power, the Pope hath, who can giue power to ano­ther so easily to deliuer soules out of purga­tory. shall deliuer one soule out of Purgatory.

And in the Church of saint Iohn, at the gate called Porta Latina, a man either by saying a Masse, or cau­sing it to bee said, may deliuer one soule out of Purga­torie.

Are these true? How easie pur­gatory might be emptied by Popish do­ctrine. then why is there one soule left in pur­gatory? or else where is the charity of the Papistes (which they so much bragge of) seeing so easilie they may deliuer so many thousand soules out of purga­torie in one yeare? Certainely, if these be true as they be written, then granting that there is a purgatory, it might soone be emptied.

But if it bee false, fabulous and friuolous, and hath no other end but to mock poore people and to suck out their siluer; then what a Religion is that which maintaines such dealings? especially seeing this is [Page 107] not the deede of any priuate men, but of the Popes themselues: nor a few, but euen all since Boniface the eight.

Thus we haue searched deep into a foule and filthy wound. Now what remaines? but to see if it bee hea­led yet, or no. The tenth wound not healed, but groweth more desperate and deadly to this day.

But alas, Babylon will not be healed: for as they fea­red not to put these tricks vpon the people, 100. and 200. yeares agoe, in the times of superstition; so haue they presumed euen still in these daies of light to do the like. And as the whoore is shamelesse in her sinne, so is this whore of Babylon in her impiety; for she hath not at all amended this enormity, nor in a­ny sort reformed it, but rather lets it grow from bad, to worse. For euidence whereof, let any man read O­nuphrius Pauvinius Vide Oau­phrium Pauui­nium, de praeci­puis vrbis Ro­mae sanctiori­bus b [...]silicis quas septem Ecclesias vulgo vocant Colon. 1584. passim., who not past 24. yeares ago, hath written (with publike authority) a booke to this very purpose of the seuen principal Churches of Rome, and of the indulgences belonging to them; wherin al that is deliuered before is auerred, & much more ad­ded: some part whereof I would put downe, saue for that it may be reserued to a further purpose and fitter opportunity. And for better euidence, that as yet she hath not, so shee purposeth neuer to heale vp this wound; within these two yeares they haue allowed & published with authoritie, the pilgrimage or voyages of Seigneur Villamont, Les voya­ges du S [...]de Villamont di­uisez en [...]trois livies: derniere edition, reue­uce & augmē ­ [...]ee &c. A. Ar­ [...]as. 1605. vide (inter alia) i­brum 1 cap. 12. &c., one of the Gentlemen of the French Kings Chamber; wherein the poore de­ceiued Gentleman, out of his superstitious deuotion hauing visited all those Churches, and made himselfe (as he saith) blessed by being partaker of all the indul­gences thereto belonging; & hauing ascended those [Page 108] holie staires to euerie steppe whereof belong a thou­sand yeeres of pardon: after all, returning home at last much poorer, but nothing wiser then hee went, he wrote a book of his voyage and pilgrimage to Ie­rusalem: and taking Rome in his way, he describes at large the Indulgences granted of old, and at this day in force, to the Churches in Rome. Which book (be­ing written in French) whosoeuer list to reade, will soon confesse, that in this wound the Romish Baby­lon is not yet healed.

ANd heerunto I will adde another wound, because it is so neer to this, in popish consang [...]inity. The eleuēth wound; Granting of Indulgences & thousands of yeares, and deliuerance of Soules out of purgatory, to Beades, Medals, Crosses, Pict­ures & such like toyes be­ing blessed & hallowed by the Popes ho­ly hands.

The wiser sort of Popes, & the rest of the craftier polititians in that hierarchie, perceiuing that all the Nations of the earth, (many of them being so far di­stant) could not come to their market of Indulgen­ces being kept in Rome, therfore lest they should lose their traffick into those parts, they deuised a way, that seeing a greate part of the world could not come to Rome, Rome should send to them: To which end, out of his bounty and spirituall liberality, for the incre­dible good of mens soules, the Pope ordained that certaine Crucifixes, and Medalls, and Agnus dei The princi­pall of all these toyes i [...] the Agnus dei, which euery one may not make, but one­ly the Pope: not he alwaies, but onely at E [...]nor at euery Easter but the first next his entrance, and euery seauenth Easter after: nor of any matte [...], [...]in any manner, but precisely of such simples, & with such: cere­monies as are prescribed for that purpose; which together with the pray­ers (or rather coniurations) then to be vsed are to be seene in the booke called Caere­moniale pōtif. lib. 1. And hee that hath not that booke, let him looke in the Commen­taries of Peter Mathew vppon the Constituti­ons of Grego­rie the 13. Con­stit the 1. and holy Beades and other such [...]ewels, should bee first consecrated and hallowed by the hands of his Holinesse, and haue all the holinesse powred vpon them that hee can spare, and further should haue an­nexed vnto them all those mighty Indulgences, or [Page 109] the like, that are graunted vnto the Churches & sta­tions at Rome: and by this meanes they could sell an Agnus dei, that is, a little peece of white wax [...] or a Crucifixe of a little metall, it may be brasse or copper (such as the Iesuites of late sent into England by thousands at once, as good inough to serue the English Catholickes), or a little medal, or a little beade or bugle, or other matter of no more value: these toyes and trinkets, I say they can sell by this meanes, and euery daie doe vtter at a higher rate then the Ieweller can his pearles or his diamonds.

Thus did not only the former Popes gull the peo­ple of elder ages in those times of ignorance, making them beleeue that these toyes so hallowed and bles­sed by them, were of such vertue as Christs bloud it selfe could be of no more; as one of them sending an Agnus dei to an Emperour, shamed not to write to him, that ‘This Agnus dei breakes off sinnes euen as the bloud of Christ:’

But euen in these times of light and knowledge, these owles dare still flie abrdade: and euen of late, nay euery yeere, the Pope shameth not to sette his trumperies to sale, annexing vnto thē such large and liberall Indulgences, as Christs owne bloud can haue no more The eleuenth wound not healed.. I could insist vpon late and no­torious examples practised euen at home and vpon our owne Nation: but I spare them at this time, be­cause the proofs thereof tho neuer so certaine to vs, are not so authenticall to thē, as bee these two exam­ples, I shal now produce; one of them touching Po­land, [Page 110] the other France.

For Poland: Not many yeares agoe, The eleuenth wound not healed. Pope Clement the eight granted as followeth, as is to bee seene in printed coppies.

Vide libiū inscriptum E [...]uangel [...]um [...]o­manum, edit. anno. 1600. Indulgences graunted by the Holinesse of our most Holy Father, Pope Cle­ment the eight, At The Instance of the most Illustrious and most reuerend Lord Cardinall Radzi­uillius, Bishop of Cracowe, and Le­gate in Polande, Vnto Certaine Holy Beades, Crosses, Me­dals and Images.

• 1. Whosoeuer, hauing one of these holie beades &c. shall say ouer the Rosarie, being confessed, or hauing a purpose to confesse once a month, shall for euery time hee doth so, obtaine v. yeares of pardon.
• 2. But if hee doe euery day after examination of his Conscience, say three Pater nosters and three Aue Maries &c. shall haue ten yeeres.
• 3. But if hee vse euerie daie to saie ouer the Psalter of our Lady, shall for euerie Saturday weekelie obtaine a hundred yeeres.
• 4. Hee that shal thrice in a weeke say ouer the Rosa­ry of our Lady, and confesse and communicate, [Page 111] and pray, shall obtaine a plenarie, that is, a ful re­mission of all all sins.
• 5. And whosoeuer in the houre and point of death shall but say in his heart, when hee cannot speake with his tongue, the name Iesus, shall haue a ple­narie and full forgiuenes of all his sins: prouided that he haue one of these blessed & holy Beads, Medals, Crucifixes or Pictures.

Lo here how Babylon is healed: If a man at the point of death, canne in his minde but thinke of Ie­sus, hee shall haue full forgiuenesse of all his sinnes, if hee haue one of these holy Crosses, or Beades a­bout him. And is this the Diuinitie of the Romish Church? is this procured by a Cardinall & graunted by the Pope? then answere mee but one worde: Shall the thinking or naming of Iesus, without true faith and repentance, saue him tho hee haue a hundreth of these holie Graines about him? or if he doo truely repent and beleeue in CHRIST, though he haue [Page 112] not one of these, shall hee not bee saued?

If those both be true; (as who dare denie them?) then phie vpon these Impostors and deceiuers, who by these their Atheisticall mockeries expose religion to all contempt: and these thinges beeing so com­mon & notorious, no maruell tho Italie, where (these are ri [...]est) be so full of Atheists.

Concerning France: Of late yeeres Peroun the French Cardinall, hauing made a costly Iorney to Rome, comming home, procured of the Pope (for the bearing of his charges) to bee the bearer of cer­taine hallowed & holy matters, consecrated and bles­sed by the Pope, in such a fashion, as if that were true the Pope saith, he were more then madde that would not (as the wise Merchant) sell all he hath to buie one of them.

(d) Indulgences graunted by the Holinesse of our most Holy Father, Pope Cle­ment the eight, Vnto Holy Beades, Rosaries, Crosses, Crucifixes, Medals and Images, being hallow­ed and blessed by his owne ho­lie hands, At the Instance of the Reuerende Father and Lord, Iames Dauie, Bishop of Eureux, [Page 113] Counsellor to the King in his Councell of Estate, and also of his priuate Counsell and principall Almo­ner to his Maiestie. ‘1. 1. A hundreth yeares of par­don, at an easie rate. *Whosoeuer hauing one of these beades, &c. shall do any worke of mercy corporall or spiritual, or heare a Masse or a Sermon, or shall but doe re­uerence to the Sacrament, or to a Crosse, or to a holy Image, shall obtaine a hundreth yeares of pardon.’ See what a bountiful, father, the Pope is. Who would offer lesse for a hundreth yeares? surelie hee that wil not do thus much, he is worthy to lye and fry in pur­gatorie. ‘2. Whosoeuer shall confesse & communicate, or be­ing a Priest, shall besides his masse, say deuoutely one Pater noster, or one Aue Mary, for the Ca­tholick Church, or for the holy Father, or for the King of France, or for the peace of France, or for the conuersion of Heretikes, or other sinners: shal haue for euery time he doth this a plenarie indul­gence, and remission of al his sins; so as he haue a­bout him one of these holy beades, grains, or Cru­cifixes.’

And what if one want all these trumperies, shal he not haue forgiuenesse, if he do truly beleeue and re­pent? Oh when wil Babylon be ashamed of such ab­homination? ‘3. Whosoeuer shall kisse one of these beads, &c. with deuotion, shal haue for euery time he doth so, ten yeares of pardon.’ ‘ [Page 114] 4. Whosoeuer hath one of them about him, and praieth for the successe of the Catholick Romish religion, or for the K. of France, shall be (so oft as he doth so) partaker of al the Sacrifices, Prayers, & Fasts and other good workes done in any Abby, as well as if he were a particular member of the same so­ciety.’ ‘5. Hee that hath one of these about him, if hee bee in danger of death, or in the battel, or in any place where he cannot go to confession, and shall with contritiō but repeate these words, Lord Iesus re­ceiue my spirit, or name the holy name Iesus, shal haue forgiuenesse of all his sinnes, and be dischar­ged both à poena & à culpa.’ ‘*His holinesse graunts that these indulgences shall be good for all men, and in all places; but condi­tionally, that those that be not French-men, shal pray for the King and Realme of France: Except alwaies the holie Beades; for those are limited to belong onely to France, and to bee good to none but onely French men.’ ‘Imprinted at Rome with licence, &c.’

I haue named some, but not all; look for the rest in the book: but in them all let it be obserued, that there is not the least mention of faith in Christ, nor once so much as the name of it, nor any relation to Christ, nor his holy merits. No, these are well if they may be vnderstood: and yet these men (if they be not A­theists) doe knowe that all these their large promises are but winde; and their Indulgences but fome and froth, if there be not liuely faith and true repentance: and if these bee in a man, then let vs see that Pope, [Page 115] Cardinall, or other Papist, who dare say that hee shal not haue full remission that neuer saw nor touched one of their blessed beades nor hallowed Graines. Thus we see how farre Babylon is from being healed in this point.

The twelfth and last wound, concerning the first Table, shal be cōcerning the Sacraments: both which are horribly peruerted & profaned by Romish doc­trine and practice.

FIrst, The 13. wound; The popish Church bap­tizeth Belles. Baptisme is profanely applied, not to reasona­ble creatures onelie, men and women, according to the Institution Mat. 28. 19.; but euen to an vnreasonable & dead creature. For example: they vse to baptize bels, in most points so as Christians do children, & in som points with much more ceremony and solemnity.

Bellarmin is ashamed of it, & would willingly hide and couer it, tho he cannot cure it: but if hee were not a Cardinal & a Iesuite, he would be ashamed to cloak it with so loud a lie, as he doth: for (saith he) Bellar. de Rom. Pōt. Tō. 1. lib. 4. cap. 12. it is a false slander of the Heretiks; we do not baptize bels, neither in respect of the name, nor the matter of bap­tism: look saith he the book of the Pontificale; there is no such matter: only (saith he) we blesse them as we do Chuches, Altars, Crosses, and other things, &c.

Is it true? then let vs follow Bellarmines aduise, and look into the Vide librum inscriptū Pon­tificale Roma­nū, autoritate pontificia im­pressum Vene­tiis 1520. lib 2. cap. de Bene­dictione [...]igni vel campanae. Pontificale: & omitting the name or word, let vs stand vpon the matter of Baptism. Com­pare therefore their baptisme of a child and a Bell to­gether, [Page 116] and see then whether it may not be truly said they baptize Bells.

The Childe must first bee baptized, before it can be accounted one of the Church.

The Bel must first be blessed, afore it may be hung in the stee­ple.

The Childe must bee bap­tized by a Minister, or a Priest.

The Bell must, by a bishop, or his de­putie.

For a Childes baptisme must bee vsed holy-wa­ter, cream, salt, oyle, spettle, and manie such.

The Bells baptism or blessing must also bee in holy-water, oyl, salt, cream, ta­pers for light, &c.

They giue the Childe a name.

So doe they to the Bell.

The Child must haue God­fathers, &c.

So must the Bel; and they be persons of greate note.

The Childe must bee washt in water.

So must the Bel; and that by none but the Bishoppe and Priests.

The Child must be crossed.

So must the Bell.

The Child must be a­nointed.

So must the Bell.

The Childe must bee baptized, in the name of the Trinity.

So the Bell is washt and a­nointed in the name of the Trinity.

They praie for the Childe.

So do they for the Bell.

At the Childes bap­tisme the Scripture is read:

So at the washing of the Bell, more psalmes are reade, then at a Childes baptism; also a Gospell:

And publick praiers made [...] and more prayers are made, and (excepting saluation) greater things are prayed for, and more blessings on the bell, then bee for a childe.

For better euidence heerof, and because the book is not easie to come by, take heere a part of the pray­ers they vse to that purpose. ‘Lorde, graunt that wheresoeuer this holy Bell thus (baptized, or) washed and blessed shall sound, all deceits of Sathan, al phantasies, al dāger of whirl­windes, thunders, lightnings, and tempests, maie bee driuen away, and that deuotion may increase in Christian men when they hear it: O Lord sāc­tifie it by the holy Spirit; that when it sounds in thy peoples eares, their faith and deuotion may increase, the diuell may be affraied, and tremble and flie awaie at the sound of it. O Lord poure vpon it thy heauenly blessing, that the fiery darts of the Diuell, may be made to flie backward [Page 118] at the sound thereof, & that it may deliuer from danger of wind, thunder, &c. And graunt Lorde that all that come to the Church at the sound of it, may be free from all temptations of the Diuel. O Lord infuse into it the heauenly dewe of the holy Ghost, that the diuel may alwaies flie away before the sounde of it, &c.’

Thus at Bellarmines request we haue lookt into the Popes Pontificale; and let the Reader iudge what wee haue foūd: he rebukes vs for laying it to their charge that they baptize bells, & for proof that they do not, sends vs to the Pontificale. But surely he thought that we could not haue seene the book, els he would ne­uer haue referred vs thereūto: for vpon sight therof, it is apparant to be a more solemn baptism then that of the child is; for the solemnitie is longer, the Cere­monies more, the praiers to greater purpose, the mi­nister of greater place, then be required to a Childes baptism [...] & euery thing doth so concur in it that is in baptisme, that Bellarmin himselfe confesseth tho the pope doth not, yet others generally do call it the bap­tizing of belles, because they see them sprinkled with water, and haue names giuen them Bellar. tom. 1. de Rom. pont lib. 4. cap. 12. Nomen Baptis­m [...]non a Pon­tificibus sed a vulgo campa­narum bene­dictioni accō ­modatur &c. quia vidēt eas aqua aspergiet e [...]s nomina im­poni, &c..

But it is not the name we stand vpō, but the matter: cōcerning which, whereas they pray that the sound of that bel, so washed & sanctified as afore, may driue away the diuel and all his fiery darts, I would ask Bel­larmine, or anie of his Chaplains, whether this bee spoken in iest or in earnest, in formality as words of course, or in faith as a holy prayer. If they knowe the prayer to bee impossible, not to haue any warrant, but meerlie to be a State Ceremonie, and done to a­maze [Page 119] the poore people &c. then it appeares they be Cozeners & Atheists, that make religion a pretence to all their purposes: But if it be in earnest, and they know it to bee a prayer of faith, and haue warrant from Gods word for it, then it is possible inough to driue away the diuell & all his temptations out of a kingdom: for so many Belles might be hallowed and washed, as might hang, one within the reach of ano­thers sound; and so if the words of this prayer be true, a Diuell might not stay in the realme: and that Realm were very worthy to haue the Diuels companie, that would not willingly bee at the cost to haue so manie bels though they were of siluer, & to haue them bap­tized though it were in costly water.

To conclude, Bellarmine pleaseth to sport him selfe a little with vs and sayth; The Heretickes obiect to vs that we baptize belles: but its maruell (sayth hee) that they doe not also say, wee catechize and in­struct them, that so they may sound out the Articles of Fayth: But it is very likelie, the Iesuite had not seene or not well perused the Pontificale: for if hee had, hee might haue found that they pray to GOD to giue the HOLIE GHOST to the Bell, to blesse it, to sanctifie it, to purifie it, to poure heauenlie blessings vppon it, and the dewe of Gods grace. Certainelie if this bee a law­full an apt and fit prayer for the bell, they may also catechise it: for it is doubtlesse as capable of instructi­on from man, as of anie spirituall and heauenly bles­sing from God.

Thus it is proued, I hope, that the Romish Church (in some sort for the name, but especially for the mat­ter) [Page 120] doth baptize Bells.

It remaines but to see The twelfth wound not healed; for the Romish Church still baptizeth Belles. if this wound be healed, or no.

But I answere, this was not the superstition of the olde and ignorant times onely, but is euen the pre­sent impiety of that Church: for of late, Clement the eight, pretending to haue the Pontificall reuiewed & reformed, caused it to be printed at Rome before his face Vide Ponti­ficale Roma­ [...]um Clemen­tis 8. Pont. Max. ius [...]u restitutum atque e­d tum Romae 1895. et lega­tur eiusdem Clementis Constitutio ibid. praefixa, pro eiusdem libri authorita­te & approba­tione. by his authority, in a faire letter, & with most goodly pictures: and indeed many things are left that might make against the Pope, and many added that may make for him.

But as for this blasphemie and abuse of Gods ho­ly Sacrament, it stands vntouched, vnaltered, and al­lowed for a good and Catholicke practice in euerie particular as I haue afore set it downe, and in manie more: Oh BABYLON, BABYLON, when wilt thou be healed?

The other sore of this wounde is touching the Lords Supper The other sore of the 12. wound; That though Christ ordai­ned the con­trary; yet it is not necessary for Christiās of the Laitie to haue the sacrament in both kinds, but onely the bread & not the Cup..) which they maime and mangle, sacrilegiously taking the Cuppe from the whole Lai­tie. This wound is not very deepe, for it is not olde: but it is wide, for it is generall: and it is a foule one; for it maimeth the Sacrament, and crosseth Christs owne Institution. They were a hatching it somtime before: but at last the monster was brought foorth in the Councell of Constance; when they decreed thus, Concil. Cō ­stant. sess. 13. ‘That notwithstanding Christ ordained the Sacramēt in both kinds, and tho the eldest Church did so re­ceiue it, yet for all that, this custom is lawfully & [Page 121] laudably brought into the Church, that the laitie shal receiue but in one kinde onely, & that who­soeuer shal hold the contrary, shal be proceeded a­gainst as heretikes: & all Priests are commanded vnder paine of excommunication, that they giue not the Cuppe to the laitie: and they that do, and recant not, shall be punished as heretikes.’

This wound hath Bellarmine, and other of the craftier sort of them, sought to couer but not to cure: & it would satisfie a man in this point tho he waue­red before, to see how slily and superficially he deales in this questiō Bellar. de sacrā. Euchar. lib. 4. cap. 26. tom. 3.. This abuse is so horrible, the iniu­rie to the Sacrament, & the wrong to the laitie so no­torious, the absurditie and impiety of the practise so without all colour of defence, that if they were not without grace and past hope of recouery, & such as haue resolued to amend nothing, they wold haue re­formed this long agoe.

But heerby it is apparant they are plain States-men & Politicians, who haue nothing els in their head, but to maintain the height of their hierarchie, & Ma­iesty of their Monarchy. Euen this one particular is sufficient to make demonstration hereof; seeing they wil not amend that which they see & know to be cō ­trary to Christs Institution; and whereof many of the better sort of themselues are vtterly ashamed.

But it is so farre from being healed at all, that it is rather worse & worse The latter sore of the 12 wound not yet healed, hut spreades fur­ther.. Looke in their newe edi­tion of the Councells this last yeere, and there is no reformation of this euil Vide postre­mam edit. Cō ­cil. per Bininū. Colon. 1 [...]06. Concil. Con­stant sess. 13. in 2. parte tomi ter [...]ii. p. 1589., no plaister laid vpon this sore, not so much as a marginall note to qualifie the Non-obstante to Christs Institution; but rather all is [Page 122] made worse then it was afore in the former and elder impressions.

Nay, it is so farre from being healed, that contrari­wise it is made dayly a wider & deeper wound: For now it is made in that Church a sinne against the first Commandement of the morall law, for a man to re­ceiue the Sacrament in both kindes Vide librū inscriptū Ex­cercitiū pieta­tis in gratiam studiosorum, aut [...]ritate Car­dinalis Radzi­vilii, scriptum & editum. Co­lon. 92. in cap. de methodo rectè confiten­di.. So then see­ing we know Christ appointed it in both kindes, and now the Romish Church prohibites it vnder paine of mortall sin; alas what hope is there that this Church will euer bee reformed, that condemnes the obedi­ence to Christs institution and commandement, as a deadly sinne?

Let vs now proceed to such wounds, as may bee more properly referred to the second Table of the morall lawe.

TOuching wilfull murder, it hath beene their doc­trine and practice, since the misty times of igno­rance, that The 13. wound; That it is lawfull to haue sanctu­aries for wil­full murder. Churches & Churchyards, and Bishops houses, & some such other places be sanctuaries, that is, places for refuge for the offender; vnto which if he do flie, and settle himselfe, he cannot, nor may not be prosecuted by course of lawe and iustice but is there safe, as long as it pleaseth the Cleargie to retaine him.

Thus writeth Pope Innocent the 3. in his Decre­talls to the King of Scotland, who in those euil daies (poore man) held himselfe not of power to punish [Page 123] malefactors of his owne kingdome that had taken sanctuarie, vntill he had sent to the Pope for his ad­uise. ‘ Corp. Iuris Canonici De­cretal. li. 3. tit. 49. cap. 6. To your question Sir (saith the Pope) I answere thus; If he that hath taken sanctuarie be a free­man, then is he not to be takē violently out of the Church, not tho he haue committed neuer so grie­uous crimes: neither may he be condemned there­upon either to death or other [...]punishment; but the Clergi [...], and gouernours of that Church are to ob­taine for him libertie and safety of life & limme &c.’

Some may here obiect, that afterward in the decre­tall he makes exception of some crimes: true, of night robbers, but not of murderers. Neither was this pro­per to Italie or to Scotland, but the generall sore of al nations. In England we had manie, but especially 3. most famous sanctuaries:

One at Beuerley, in Yorke-shire, erected by K Athel­stane, where in the Church was set a chaire of stone, and this inscription written ouer it; ‘This stone chaire is called Freedstoole, that is, the chaire Vide Britā ­niā Camdeni in Com. Ebor. of peace, whereunto if one that is guil­ty doe fly and sit in it, he shall haue all-sufficient security.’

Another at Battel Abbie in Sussex, where the Con­querer wonne the victorie: and in memory thereof, building that Abby, hee endowed it (with the popes consent) amongst others with this priuiledge Vide eundē Camdenum, in com. Sussex.; ‘If any theefe or Murderer, or any other malefactour (whatsoeuer his fault bee) for feare of death doe flie and come to this Church, he shal not be hurt by [Page 124] any meanes; but shall bee dismissed, and let goe a­gaine with safety and freedome. And further it shal be lawful for the Abbot of the saide Church, in all places wheresoeuer he shall hap to com [...], to saue one theefe from the gallowes.’

These bee the very words of the Charter.

The third & not the least was at Westminster: wherof there is often and famous mention in our Chroni­cles, as being a place of frequent & ordinary refuge for great Malefactors; and the name remains there to this day. And these were not so much the facts of ig­norant and superstitious Kings, as the generall recei­ued doctrine of the Romish teachers, & the publick deed of their Popes them selues Vide decre­tal. Sext. & Clement: in tit. de ecclesia­rum & coeme­teriorū immu­nitatibus, &c..

This was so in the olde time (will some say) but now it is otherwise. I answere: Nay, this is not healed, but rather is much worse. To this end, let vs consi­der a little of some of their latest & principall writers in this case The 13. woūd not healed; for Poperie alloweth san­ctuaries for wilful mur­der still.. A greate Clarke of Rome; a fauourite of Pope Gregories the xiiii. and one of his principall Secretaries, some 12. yeares agoe writes a great vo­lume of this and other Immunities, which he saith by their religion belong to holy persons and places; let vs obserue a fewe of his words Vide Ana­slasium Ger­moniū de sa­crorum immu­nitatibus. lib. 3. cap. 16. art. 1. &c.. ‘Not Clergie men onely, but euen the very Churches themselues haue their priuiledge: for Malefactors flying to them, are in a sort made sacred or holy thereby; insomuch as they may not be taken awaie thence, nor be cast into prison, nor be toucht in life, nor lim, but shal there be safe from all pursuers, as in a Castle or most strong holde, &c.’

And not onely puts he downe this for Catholicke [Page 125] doctrine, but hee wil also needs haue it to bee ex iure diuino: and whereas Couarruvias (as learned as him­selfe at least) disproues it very sufficiently Didac. Couarruvias. variarum reso­lut. lib. 2. cap. 20. Num. 2. v. 2 & 3. & con­cludes it to bee but de iure positivo, this dearling of the Popes wil not suffer so much amendment as this, but condemnes Couarruvias, tho he cannot confute his reasons, and concludes it to bee de iure diuino. Idem Ger­monius ibid. art. 7..

And whereas one Iohannes Ferrariensis, a famous and learned Lawyer, argueth soundly and truly that Churches should not receiue murtherers not be sāc­tuaries for theeues, seeing Christ cast out euen buyers and sellers which are not so ill Ioh. Pet. de Ferrar. practi­ca Papiensis. cap de forma inquisi. vers. ex his potest.; The Popes Secre­tarie, scornfully casteth away both his opinion & his reason Germonius ibid. art. 15.; yet is he neuer able to ouerthrow eyther the trueth of his opinion, or strength of his reason: but so vnwilling are they to bee healed in any thing, that if any one of them doe begin to see the trueth, & do but glaunce at it, or incline to it, presently hee is nipt in the head & condemned, as heere the old Law­yer is reproued by the later; and when he would haue had this wound healed, this fauorite of the popes will not suffer him, but answeres that his reason is naught and not worth a rush.

And yet not content, he goeth further, and faith; that not onely Churches consecrated, but tho they be not as yet consecrated Idem ibid. art 23. 24., yet they be sanctuaries: and not the Church onely, but euen the Churchyard; yea tho it be disioyned from the Church Idem ibid. art 30. & 34..

Nay further, that euen hospitalls Idem ibid. art. 27., yea priuate Chappels in mens houses, if they were built by the Bi­shops [Page 126] authority Idē ibid. art. 29., haue priuiledge of sanctuary to receiue a murderer flying vnto them. And least mur­der should not finde sufficient shelter in Romish reli­gion, he tells vs further, that euen the Bishops Palace is a sanctuary, if a murderer fly vnto it, if it bee with­in 40. pases of the Church; or (tho it bee more then 40. pases off) if it haue a Chappell in it ldē ibid. art [...] 43 &c.. And yet further, if a murtherer going to execution, after a iust sentence, or afore triall, being pursued, doe meete a Priest carying his breaden God, and doe fly to him, he is priuiledged from the power of the lawe Idē ibid. art. 52..

And least we should thinke it strange, to giue this honor to the Church that is Gods house, or to the bread which they say is their God, he goeth yet one steppe further, and tells vs that Idē Germo­nius ibid. lib. 3. cap. 6. art. 51. &c., ‘A Cardinall of Rome not onely is so holy a person in himselfe, that he may not bee touched without sacriledge; but if a murderer or malefactor, that is carying to executiou, haue the good happe to meete a Cardinall, and can touch either his hat or his robes, hee is discharged from the sentence of the law.’

Loe, heere is a holy person, indeede; a Cardinalls coate, or hat, shal haue more priuiledge then had ey­ther the coate or the flesh it selfe of Christ Iesus: hee would not deliuer any murderers from death, onelie one he deliuered; namely, Barrabas, but he himselfe died in his roome See the storie of the passion.: and if my Lords the Cardinals should do so, surely they would meete no murderers in the streete.

But to goe forward; the lawe saith, the Murderer shall die Gen. 9. 6.; and Christ saith, hee came not to dissolue [Page 127] the law [...] but to fulfill it Math. 5. [...]8.: but the Cardinalls will not fulfill the law, but dissolue it. The Murderer shall die, saith God: true, saith the Pope, vnlesse hee happe to touch the hem of one of my Cardinalls coats; for thē he is acquitted.

But is this healed and reformed? nay alas: one An­tonius Corsetus, a learned Lawyer, misliking this, be­cause as he saith truely (l); this being so, there will be an occasion giuen of much euil, & bloudy men wil here­by take liberty to offend: He is not suffered to make a­nie motion for reforming of anything, but is cōtra­riwise turned away with this censure, that his reasons are slender and nothing worth. And thus, when hee is dasht out of countenance, who would haue healed this wound, then comes the Popes Secretarie (a true childe of Babylon that will not be healed) and to make the wound wider & deeper, brings a reason for this power of Cardinalls, worthy of himselfe Idem Ger­monius ibid. cap. 6. art. 51.; ‘If (saith he) the Virgin-vestals in Rome heathenish had this power, that if a person condemned met one of them in his way to execution, & could get to touch them, hee was thereby deliuered from death; as he proueth out of Aul. Gellius Aul. Gellius, noct. Att. lib. 10 cap [...] 15.: Then much more ought the Cardinalls to haue this ho­nour in Rome being now Christian.’

Yea, but is there not danger to multiply murders, & defeate the law by this meanes? for may nor a Car­dinall come for fauour, & on set purpose? may he not be intreated? may he not be corrupt and bee hired to come? There bee now also many Cardinalls, about 60. or 70. if any of all these be in the [...] streetes, murde­rers [Page 128] may escape; and there bee fewe daies, wherein some of these stirre not abroad. To all these mate­riall obiections, what doth he answere? surely an ea­sie answer hath he for all: ‘This priuiledge belongeth, Germonius Ibid. art. 52. without all question, to the Cardinalls person, if he come by chance, and not on set purpose: for so it was also in the case of the Vir­gins vestall.’

But how shall it appeare, that hee comes not pur­posely? In that case, the vestall Virgins, that neuer might sweare, were put to their oath Aul. Gellius ibid..

But for al that (saith this Popes dearling) my Lords the Cardinalls may not sweare, they may not be so disparaged as to be put to their oathes. How shall it then appear? he must (saith he Germonius ibid. art. 53. be beleeued vpon his bare word. So then if a Cardinall haue but the conscience to tell a lie (which, how small a thing it is in poperie, and how many excuses it hath, who kno­weth not?) thē it is here apparant, that the vilest thief, and murderer in a countrie, may easily escape the hal­ter at Rome.

Now to conclude, see how many helps there bee for a Murderer in Romish religion; first by places, then by persons priuiledged. Were this so in London how should a­ny murderer be brought to the bar or to executiō: for no streete could he passe through but he shal finde one of these fiue places. Places priuiledged be, 1. a Church, 2. a Churchyard, 3. an Hospital, 4. a Bi­shops house. 5. a priuate Chappell; all these shall de­liuer a man from triall. Persons priuiledged be, first, a Cardinall riding by: which because it is but in fewe places; therfore the second is a Priest carying the Sa­crament, and that is in euery town: To touch either of these, dooth deliuer from death a murtherer con­demned by law.

[Page 129]Thus we see, a bloudy Church is a defender of bloud and murther; for let any wise man consider, how ma­ny thousand murders in a yeere, may be sheltred and shuffled ouer by these meanes. And yet sanctuaries are but one meanes to cloak murther; they haue ma­ny more (not so fit to be stood vpon at this time); but the end, and effect of them all is this, that poisoning, stabbing, killing, and all kind of bloud-shedding is so rife in popish States, that the better sort of thēselues do bitterly complaine of it. Oleaster a spanish Inqui­sitor (and therfore not partiall on our side) hath these words; ‘ Vide Hie­ronimū ab O­leastro inquisitorem vlissi­ponens. in su­is Cōment, in Pentat: [...]n cap. 4. Genes. pag. 17. I see daily ( saith he) murders are committed: but I doe not see the murderers are punished: for wee haue at this day a thousand waies to excuse mur­derers; whereof one is to appeale to the Church, & to say he is a Cleargie man, & presently to get from the Pope such Iudges or Commissioners, as thēselues will, who by & by discharge & absolue them, vpon a little punishment or none at all, and thus murders are multiplied euery day, &c.’

Let these words be wel obserued, and what he was that spake them; & if this be so, so farre from Rome as Portingale is, thē we may easily iudge how the world goeth at Rome and neere vnto it.

Against al this what can be said? that this Anastasi­us is an author suborned by vs? Nay, Posseuine the Ie­suite will for that answere for vs, hauing canonized him in his catologue of catholick Doctors Possev. Ies. appar. sac. tom lit. A.: what then? that he is but a triuiall fellow; and of no credit nor authority? Nor so: for he was publicke professor of the Popes law, at Turin, & in great office & autho­ritie [Page 130] both with Gregory the 14. & Clement the 8. idem. Posseu. ibid. and his bookes be dedicated to the Popes and Car­dinals, printed at Rome with soueraigne authority, & special commendation. Nay, the pope himself with his owne mouth commended the book to the Cardi­nalls, and said that the whole Clergie, and the Councell of Cardinals by name were greatly beholden to the Au­thor for it Vide eius­dem Anastasij Epistolam de­dicat. ad Gre­gorium 14. Pont. Max.: So that it is more then impudency for anie papist, to make question of the authoritie of his doctrine.

What then can be said? that these sanctuaries stand indeed allowed for some faults, but not for murder? Indeed if it were so, the fault were lesse: but the truth is otherwise.

For tho it be certain and confessed by themselues, that by the ciuile law, Murderers, and Rauishers, and Adulterers are excepted In § Quod fi delinquen­tes Authent demand prin­cip.; Yet Germonius shameth not to answere that the Ciuile law is corrected in this point by the popes law, and that therefore wee are to stand to it Germoni­us de sacrorū immunitati­bus, lib 3. cap. 16 [...]7. &c. and not to the Ciuile law. Now who are excepted by the popes law? onelie night robbers, and setters of high wayes Germonius ibid. art. 56, ex lure Canoni­co & commu­ni sententia.: but as for murderers, adul­terers, and rauishers, these finde fauor in the popes law; for they be Amici Curiae but theeues & robbers are not so: and therefore this Germonius concludes that tho the Scripture be plaine and many Doctors; yet, a murderer is not to bee taken out of sanctuarie, vnlesse there be more then murder, as deceit and tre­chery. What then may be said? that this Germonius is but one Doctor, and his opinion is not to bee taken for a doctrine. I answer, his iudgement is allowed by the Pope himselfe, & his opinions are fortified with [Page 131] consent of other popish Doctors: But that wee may see he walks not alone in this way; one Stephanus Du­rantus, writing also of late, of the rites of the Romish Church, deliuereth the same for a general doctrine of that church: tho he being a French-man, is therefore the bolder, & saith that neither in France nor in Eng­land they haue beene permitted by the kings with such absolute allowance as elswhere. Stephanus Durantus de ritibus eccle­siae catholic Rom [...] [...] ad Gregor. [...]4 vid li. 1. [...]a art. 10. ‘Such saith he is the honor & immunity of Churches, that malefactors flying to them may not bee taken out, nor haue any violence offred them.’

This book also is of speciall authoritie, dedicated to P. Gregorie the [...]4. and by him accepted with spe­cial allowance: and in a Bull or constitution of his, he affirmeth it is a worke seruing greatly for Gods glorie, and the edification of Christian people, & that it is ap­proued and allowed by the greate M ^r. of his palace, to whom belongs the soueraigne and highest au­thoritie to censure all sort of bookes.

And last of al Iacobus de Graffiis, the great Casuist and Grand Poenitentiarie, within these 7. yeares hath determined this question; affirming that the murde­rer may not bee taken out of the Church, no not tho hee broke prison and fled thither, vnlesse it were murder ioyned with treacherie and treason Iacobus de Graffijs de­cis. aur. cas cons. to 1. cap. 48. libri secūdi art. 5. 6 [...] 7..

Thus we see how Babylon is healed in this wound. And heereby it is apparant to all that wil see, that she is a bloudy Babylon; and as in many other respects for her crueltie, so this waie also, for this doctrine and practice, she is a bloudy sinagogue: and no maruel tho the holy Ghost say, that in her is found the bloud, not only of the Prophets & Saints, but of al that wer slain [Page 132] vpon the earth Reuel 18. 24. For as she hath made her selfe the principall agent in shedding the bloud of Saints and Martyrs: so hath she made her selfe accessary by this her doctrine and practise, to all the murthers & blud­shed vpon the earth: for, to maintain so many refuges and defences for a sinne, is to maintain the sin it selfe. Therefore leauing this bloudy Church weltring, and wallowing, and bathing her selfe in bloud, let vs pro­ceed to that remaines.

TOuching the honorable estate of marriage, and the dishonor of it, which is adultery & fornicatiō, it is lamentable to see what is the doctrine & practice of the Romish Church. For first, they giue a publick and open toleration of the stewes, wherein whore­dome is practiced as dayly and commonly, as other ciuile and lawfull actions The 14. wound; Romish Reli­ligiō permits stewes pub­lickelie.: nay their rent is rated and duely paide, (a part of it) to the Pope, or as hee shal appoint it: Thus complaines and cries out A­grippa, a man of no meane place, nor ordinary vnder­standing, among themselues. Cornel. A­grippa de va­nitate scient. cap. 64. ‘The Corinthians (saith he) and Cyprians, and Baby­lonians, & other heathen Graecians did increase their reuenue, by the gain of the stewes, which in Italie also is at this day no rare nor vnusual mat­ter: for the whores of Rome do paie weekelie to the pope a Iulio a piece (about sixe pence sterling) the whole reuenue whereof in the yeare, doth of­ten exceed the summe of twenty thousand Duck­ets, &c.’

[Page 133]Alas will some say, the pope cannot hinder this: therefore seeing he cannot helpe, he hath vsed (such was the wisedome of elder ages) to make the best vse he can of an ill matter.

But I answere; first the holy Ghost commands vs to haue nothing to doe with an ill matter, but keepe vs farre from it Exod. 23. 7. Ephes, 5. 11., though we cannot hinder it. A­gain, if the pope could not hinder it, yet he can refuse to haue any gaine from it; and so hee would, but that he thinkes it sweete: but if he were of Dauids religion who would not drinke that drinke, that cost men the venture of their liues 2. Sam. 23. 14., surely hee would not take that gain that costs men and women their soules.

But I answere further, He could and might hinder it, and will not. If he himselfe and his fauorites speak trueth; he wants no power for nothing that hee will doe: therefore for reforming the stewes, it is cleere he wants wil, but no power. Hee whose power stret­cheth through purgatorie, reacheth euen to hel, doth it not reache to Rome his owne seate? Can hee emp­ty purgatory and not the stewes? can he command the diuels, & not whores? can he dispose of kingdoms and depose kings when he seeth cause, and cannot he or seeth hee no cause to depose the stewes? Against Gods truth, and vs the professors of it, whom he calls heretikes, he wants no will, and therefore hee wants no power. Let him punish whoredome, as hee doth that, that he calls heresie (tho it be the trueth): let it be as vnlawful in Rome to keepe or frequent stewes, as to haue a Protestant Church, and then we should soone see as fewe, and fewer whores in Rome, then there be good Protestants. But whoredome is none [Page 134] of the vnderminers of his State, nor enemies of his Crown as our religion is: therfore our religion must downe when stewes must stand. But some wil further obiect, If this haue bin so, it is the fault or corruption of his officers, and not to be imputed to his Holines. But I answer: the pope vseth not to be so negligent of his estate, as not to looke at a reueneue of 20000. duckets a yeere. And to take away al cause of this ca­uill, & to make it more apparant that the pope is the head of the whore of Babylon; Pope Sixtus 4. scarce 120 [...] yeares agoe, Ad perpetuam­rei memo­riam: to his euerlasting ho­nour. built a stewes in Rome, of his owne erection & foundation, so saith the same Agrippa. Cornel. A­grip. de vanit. scient. cap. 64. ‘Licurgus & Solon, heathe [...] law-giuers, erected pub­lick stews: but that is no maruel, for of late yeers, pope Sixtus the fourth builded a goodlie stewes Rome.’

Lo heer, the Popes Holines, the founder of a Col­ledge of diuels, a stewes for whores: surely because he scorned ordinary company, he built that for himselfe & his Princes & his peers, the Cardinals: who if their owne brethren say true, make it nothing dainty to be conuersant with courtizans. Thus we see it confessed and proued by a learned papist, that a 100. yeeres ago stewes were maintained, nay erected by the pope: & that he takes gain & rent of them. If any man obiect against Agrippa, as no competent witnesse: I answer, the pope indeede hath prohibited Vide indi­cem. lib prohi­bit. Clementis 8. in litera. H. his bookes to be read; but it had beene more reason to haue dispro­ued and confuted his assertions: but let the pope con­demne him as he wil, for his bold speaking of truth; it is knowen to all that know him, or his books, he was a papist for the most part: & whatsoeuer hee was, he [Page 135] had no reason to bely the pope; we hired him not, we thanke him not for any thing but truth: yet for more certainty hereof, hearken to another, who being an Inquisitor, is beyond all exception that way.

Thus complains Oleaster (a Spanish Doctor), vpon that text of Deuteronomy Deut. 23. 18. thou shalt not bring in­to my house the hire of a whore; for it is abhominable. ‘ Oleaster in Comment. suis in Pentateu. in Deut. cap. 23. fol. 270. Filthy gaines, saith he, were euer abhominable to God, & therfore he forbids to bring into his house the hire of a whore. But now in the new Testamēt, when the Church and Ministers therof should bee much more cleane, and pure then afore, al manner of filthy gaines are accepted and taken; how vile so euer they be, and whencesoeuer they come.’

Thus all gaine is sweete, & al rent welcome to the Pope, tho it come frō whores: so true a frend to stews and whores is the whore of Babylon.

But wil some say, this might be so in the elder times that were of more liberty, because al was quiet: but now since Luther rose, & the Church hath bin wake­ned by heretikes, this wound is healed.

No, this wound is not healed: as I will proue by their late and moderne writers. The 14. woūd not healed: for the Ro­mish religion, doctrine and practise tole­rate stewes still.

Nauarrus one of their greatest Canonists of this last age, & one whom the popes held worthy to bee cald to Rome, for his continual aduise & direction Martinus Az­p [...]l. Nauar. Hisp. Iuris ca­nonici sciētis. idemque theo­log. insignis &c. Haec Poss [...] in apparatu sac. tom 2. lit. M. deals very plainly in this matter, and saith, that Nau Manuāl. c. 17. nu. 195. ‘It is lawful for the magistrate to permit whores and stewes to be in some conuenient part of the city. And in some places he saith that patrōs & officers are ap­pointed for them, and houses are let & rented to them deerer then to honest women. And hee confe [...]eth, that in Rome, houses are daylie let [Page 136] out to whoors; the Pope both seeing it & suffring it, and that of long time it hath been so. And that the confessors do absolue and so haue euer done those Land-lords so disposing of their houses to whores, yea thogh they haue no purpose to abstain from letting them to these vile persons.’

See heere a peece of spanish deuotion & modesty: Surely, no maruell though this man were sent for, from Spain to Rome: for it seemes by this doctrin he was for the Popes tooth, & much more for his Car­dinalls.

Alphonsus Viualdus, another learned Spaniarde, wrote a booke of matters of conscience not long a­goe, of so greate account amongst them that they call it the golden Candlesticke. It hath been often prin­ted, and within these 7. yeares was by the popes spe­ciall commission purged, and reprinted: hee writes thus Martinus Alphonsus Vi­valdus, the ol [...] Iuris canon, professor, & poenitenti­arius maior, &c. In Cande­labro aureo. tit. de Confes­sione, numero 60.. ‘First, he makes a question, whether in the yeerly ex­communication pronoūced by the Bishop, against thē that do not confess & communicate, whores in the stewes be comprehended, or no: and hee re­solueth that they be not, tho they neither confesse nor do communicate; and giues his reasons. 1. For that whores in the Romish Church, be neuer pub­lished nor denounced excommunicate. 2. No man refuseth their companie, notwithstanding that yeerely excommunication: and concludeth fur­ther, that though one continue a whore for twen­tie yeeres long, yet doth shee not incurre the Cen­s [...]ures of the Romish Church.’

[Page 137]Oh excellent doctrine, and fit for the Romish Church! but al this wil some say is salued by this that followeth. Nay, cōtrariwise say I, the wound is made worse; & by the craft of that that followeth, obserue the subtilty, and iniquity of Romish teachers: for this is done (saith hee) in detestation of their ill life: the Church doth so detest their manner of life, that shee will not thinke them worthy of her censures; oh no­table shift! are they too bad to be punished, and not too bad to be suffered? doth the Romish Clergy think them so vile that way, & yet allow them? see the ini­quity & filthines of this religion.

Thus its apparant by the great Confessor Viualdus, that the Romish Church excommunicats not com­mon whoores, nor them that go to them: & another as greate a Clark as himselfe, saith, it is the common opinion lac. de Graf­fijs. tom. 1. lib 1 cap 9. art. 8. & 9..

But yet to shew better that this wound is not hea­led, harke a little what the grand penitentiary, Iacobus de Graffijs, saith; ‘ Iacobus de Graffiis decis­aur. cas. cons. tom. 1. lib. 2. cap. 75. art, 3. et 4. pag 348. But if fornication be a sinne, then why doth the Church her [...]elfe permit stewes, & consequent­ly fornication, which is a mortall sinne? I answer (saith he) that the Church sometime tolerateth a lesse euill present that she may auoide a greater euil to come, that is probable to fall out: and this hee proues out of the Canon law; and so concludes that the Church doth tolerate stewes and whores, to auoide greater sinnes: not appro­uing the sinne of fornication; but by conni­uence, or dissimulation tolerates it, that so shee may restraine and keepe yoong men from adul­teries, [Page 138] incests, and other crimes of that kind: then he goeth further to proue his conclusion; which he doth out of the practise of heathen lawgiuers, & by the ciuile law, & would proue it out of the Fa­thers and then to make vp the measure of his ini­quitie, he addeth that the law doth so far foorth tolerate fornications in stewes that it takes order to compell the whoores to refuse no man, if he of­fer her, her pay: the words are too bad to be repea­ted in english.’

And to shew that he is a true child of that Babylon that wil neuer be healed, & that hee is as gracelesse in this point as his mother, afterward in his 2. tome (which he put out in his more mature yeeres) he hath againe the same doctrine in as ill or worse words; Idem Graffi­us ibid. tom. 2. li. 3. c. 28. art. 36.

And to conclude, the better to encourage women to be whores, and the better to please their carnall & wicked mindes, Cardinall Tollet a Iesuite, out of his Iesuitical modesty, and his Cardinallike respect to the stewes, deliuers this doctrine; Frā Tolletus Ies. Cardinall. Instructio sa­cerdotum. lib. 5. cap. 17. art. 3 ‘That Whores, taking money of men, for their sin, be they maried or vnmaried, tho it be neuer somuch aboue their due, are not bound to restore any of it againe, if it be once giuen them; and giues a rea­son for it because, saith hee, this action is not a­gainst iustice, &c.’

Certainly the stewes are much beholden to Car­dinal Tollet for this doctrine: but, what Iustice & mo­desty, and the Church, and the truth and God him­selfe do owe him for it, hee feeles afore this time, ex­cept he repented. Obijt Tolle­tus. Romae. 1596

Thus it is the present doctrin of the Romish Church [Page 139] that she alloweth stewes by publick toleration, to a­uoide greater euills, and censureth not the whores for it; nay, ties them by a lawe to refuse no man, and tyes men by a law to pay the hire; and for this ende allowes them Courts, Iudges, and Officers, and takes part of the benefit arising. Now, that their practice is according to this doctrine, I appeale to all that haue trauelled in those parts where poperie reigneth; as Spaine, Italy, &c. And further to giue one euidence out of my owne reading for the practice, Iacobus de Graffijs telles vs plainely in these words, Iacobus de Graff decis. aur. cas. cons. tom. 1. lib. 1. c. 28. art. 20. ‘It is lawfull for Lords and owners of houses to let out their houses to whores, euen whom they know so to be, so it be with this mind, not purposelie that they may sin, but with this that the women may get their liuing, & be able to pay them good rents. Now tho they know they wil get their own liuing, and paie them their rent out of whordom, yet if they haue a dislike of the sin, they may do it lawfully: and such, saith hee, is the common prac­tise at Rome.’

Thus both for Romish doctrine & practice, it is apparant that stewes are allowed to this day, & com­mon whores not censured.

Against al this but one thing can be obiected; name­ly, that al these be priuate doctors that teach the doc­trin, & secular princes that allow the practise, I an­swer, thē let vs see what the pope doth. Doth he supply the negligence of other Bishops? they do not excō ­municate thē: doth he? No, no, he is as bad or worse then the worst. Princes tolerate them, so doth he Nay, by the places alleged afore, it is ma­nifest that it is not princes, but the Pope & the Church that tolerates and permittes thē, & princes permitt them, because the Church doth.; [Page 140] they in their kingdoms, he in Rome: they build them houses, so did he: they take part of their gain, so doth he: the Bishops excommunicate them not, no more doth he to this day. For this end wee are to knowe, that besides all particular and personall excommu­nications, hee vseth once a yeere, that he may meete with all his enemies at once, and pay them at one payment, to excommunicate together all such sorts and kindes of people, as hee holds his enemies. But are whoores any of them? no such matter: nay these be they; Vide Bullam Coenae in Cō ­stit. Rom. pōt. per Petrū Ma­thaeū ed. inter Cōstitut. Sixti quinti pa. 883.

• 1. Caluinists, Lutherans, and such heretikes.
• 2. All that appeal from the Pope to a general Coun­cell.
• 3. Forgers and Falsifiers of the popes hande, or seale.
• 4. All that hurt and hinder Pilgrimes that come to Rome.
• 5. Al lay men that draw Clergymen to their Courts, or would bring them vnder their iurisdiction.
• 6. All that hinder the iurisdiction of the Clergy.
• 7. All that seize vpon any lands belonging to the Pope, &c.

These and such other like to the number of 17. or 18. be the enemies against whō the Pope hath cause to plant his ordinaunce; but as for whores, & stewes and such other hainous transgressors of the morall law, these neuer hurt the Romish Church, and there­fore she bends not her power against them.

So then, seeing popery and the stewes are so linked, that (we perceiue) do what wee can; man cannot se­parate those whome the diuel hath ioyned together: [Page 141] let vs then leaue the stewes in Rome, and the Pope in his stewes; and mourning for their miserie, let vs pro­ceed.

THe next wound is this: That whereas God hath euer allowed and honoured marriage, in the old, and new Testament; and Concubines were neuer al­lowed in the olde, and absolutely condemned in the newe: Now comes popery, and makes it as lawfull to haue a Concubine as a Wife The 15. wound; He that hath not a wife may haue a Concubine. and this is done by no priuate persons, but the Popes law it selfe. Thus saith the Canon; Decret dist. 34. cap. 4. ‘He that hath not a wife, but for a wife or instead of a wife, a Concubine, let him not for that be kept frō the Communion; yet so as that hee bee content with one woman, either a wife or a concu­bine.’

Is not heere a piece of good licentious poperie? I know they say they haue this from the first councell of Toledo, which is ancient: true, but what if Spaine, not long ago conuerted to the faith, was not purged as yet from these dregs of heathenisme, and Iudaism; are they therefore fit to be taken vp by the Pope, and inserted in his law, as a Canon to binde and direct for euer? If they thinke that poore prouinciall Coun­cel (but of 19. Bishops) bee a sufficient warrant for this decree, then why take they not all? and why put they it not downe a wife or a Concubine, as it plea­seth him; for so it is in the words of the Councel Concil. Ge­neral. per Bin­niū. Col. 1607. tom. 1. pa. 560. In Concil. 1. Tolet. cap. 17..

[Page 142]I know also, that they haue coyned a distinction, whereby they would couer this wound, and say that a Concubine heere is to be taken for a woman whom a man hath, and keepeth with the affection of a Hus­band; onely in outward fashion and solemnity shee is not a wife, nor publickly married: but I answere, the best of it is naught if we did graunt them all they say: but distinguish as they can, the wordes are so plaine, that the suttlest distinctiō they can deuise, wil be too short a cloak to couer the shame of it: nay the shame of this Canon is written in the fore-head of it: for the Rubrick or contents, written with red letters, is worse then the text it selfe; Vide decre­tū cum glossa, editionis lug­dun. in fol. 1510 dist. 34. cap. 4. Is, qui non ha­bet vxorē, lo­co illius debet habere concu­binam. ‘Hee that hath not a wife, ought, or at least may haue, a Concubine in her reome.’

These be the very words in the impression at Lions, 1510. tho I confess the Diuines of Paris, hauing a little more care what past their hands, ashamed of the word debet (that is, ought to haue) put it out and put in liceat, that is, hee may haue Vide decretū edit [...] Parisiens. in fol. anni 1507. ibid. Is qui non habet vxorem, loco illius, concu­binam habere liceat.: but take the best of all, and is it not bad inough? well let vs goe forward; this wound is olde & wide, and deepe.

But is it yet healed? No, not to this day The 15 woūd not yet hea­led [...] for stil by the Popes Canon law he that hath not a Wife may haue a Con­cubine.; for the Popes Canon law was of late yeares commaun­ded by the Pope to be corrected and purged, as well the Text as the Glosse: and is this amended, or lefte out as being false and filthy doctrin? No: other places indeed are altered, for the greater vantage and ho­nor of the Pope: but this dishonorable Canon, so disgracefull to Gods lawe, stands vntouched in this new & last editiō of al Vide corpus iuris Canoni­ci, authoritate Gregorij. 13. pōt max [...] emē ­datum et edi­tum. 91. et 600.: only the Rubrick, or title, or Contents, wherof we spake before is altered thus; ‘ [Page 143] Ibid. dist. 34. cap. 4. Is qui non habet vx­orem sed loco illius concu­binam, a com­munione no [...] repellitur. Hee that hath not a wife, but for a wife a Con­cubine, is not repelled from the Communion.’

Thus it is amended; but in a poore fashion, as wee may see. But what may the Church of Rome meane to amend the Rubrick or title, & not the Text? Surelie because they know manie a one hastily runnes ouer the Contents, and titles of books and Chapters, who neuer looke into the body of the bookes themselues. But take this wound healed as it is: Is this good diui­nity at Rome, that he who hath no wife, but in a wiues steade keepes a Concubine, shal not for that be kept from the Communiō? Is not this a holy table of the Romish Sacrament, from which he shall not be for­bidden that openly keeps a whore, in room of a wife? Certainly this wound is notably healed: let vs then goe forward to the next.

VVE haue heard that a Wife is made equall to a concubine: but what is she be made worse then a Whore, an Adultresse, or a common strum­pet? None dare say this, none dare vndertake this, but the Whore of Babylon: but shee dare. For this is her doctrine, that it is a lesse sinne for many men to lye with another mans wife, or a common whore; then it is to marry a wife of their owne The 16. wound; Some man had better lie with another mans wife, or keep a whor [...], then marry a wife of his owne.. Marriage which God hath made so honorable, hath bin of long time disgraced in poperie; but not in this high measure (I speak of) abused, that I know, till these latter & more [Page 144] shamelesse times that the whore hath got her a bra­zen face.

In Luthers time, not yet a 100. yeeres agoe, liued one Albertus Pighius, one of the Popes Champions Albert Pig­hius scripsit in Lutherum [...] &c de ecclesia ca­tholica bene meritus. Posse [...] appar. [...]ac. tom 1. lit. A., who for the defence of that hierarchy and main­tenance of the cause, amongst other his bold & blas­phemous assertions, teacheth this hoggish and hate­full doctrine; Pighius ex­plicatio con­trouersiarum: contr [...]u. 15. de Caelib. et con­iug Sacerdo [...] 215. edit. Pari­si. 1549. ‘Go to (saith he) suppose all that vowed continency, do not keep it so wel as they should: What thē? had they better marrie? Nay assuredly: for wee must resist the temptation by all meanes we can: but if sometime we be too remisse, and so by infirmity of the flesh do fall (into fornication or &c.) Cer­tainlie this is a less sinne and more tolerable of­fēce, thē it is to marry; for this is wholly to cast off Gods yoke: not that wee allow fornication (in it selfe); but here we compare a slip or fall of infir­mity to mariage, which in this case we account no better then a resolued, or deliberate, or conti­nual Incest, vtterlie without all shame.’

Heere is a piece of holy popery indeed: but it is pope-holy, that is, beastly and profane; so filthie that I had rather the particulars were considered of by a mans owne discretion, then deciphered by mee. But let vs see if this be healed or no: For the Iesuites may say, this Pighius wrote so hoggishly in licentious times, and when we were in the egge and scarce hat­ched For the Iesu­ites order was established by Paul the 3. and this booke of Pighius pub­lished within 3 yeeres toge­ther, namely, about the yeare. 1540.; for had we then been in that power & place as now, we would haue restrained him.

But the truth is, that contrariwise this impious and [Page 145] filthy doctrine was obscurely & timorously broched by Pighius; but hath beene since bouldly and plainly blustered out by the Iesuites: The 16. wound not healed [...] for this is still the doctrine of the Ro­mish Church.: hee brought forth an imperfect heape, but they haue lickt it & brought it to forme & perfection. Costerus a Iesuite of greate name amongst them Vide Poss. appar. sac. tō. 1. lit. T. writing a book, fit to bee (as he calls it, & they esteem it) in euery Catholicks hād, deliuereth this for sound and dogmatical doctrine. ‘ Costerus, Enchiridion controuersia­rū &c. cap. de coelibatupro­pos. [...]. p. 528. A Priest [...] if he commit fornication, or keep a whore at home, though he sinne grieuously, yet sinnes hee more grieuously if hee marry a wife.’

This is one of his propositions or conclusions. But hee wrote this many yeeres agoe: is it not since hea­led? No, the booke hath indeed bin often printed, & with many alterations. Vide Posse­uinum ibid.. But this stands in his last impression vntouched, as a doctrine for the Pope to glorie in: which I speake not at randon, but vpon too good ground. For this doctrine, and the writer of it haue been often reprooued by our Diuines: but in stead of reformation, Costerus hath beene defended, and the doctrine iustified by other of his learned brethren. I will name but one example. Chamier a learned French Minister obiected it to the Iesuites at Turnoue; and it is at large defended by Ignatius Ar­mandus, the principall of the Colledge there, for Catholick and good doctrine. Vide Episto­las Iesuiticas, part. 2. in epi­stola 1. Iesuitae Ignatii ad Chamierum. pag. 33. &c. The Epistles on both sides are in print to be seen. And if these be not of authority sufficient, let Bellarmine come to helpe them. Thus he teacheth: ‘ Bellarm. tō. 2. lib. 2. de Mo­nachis, cap 30 pag. 545. That speech of the Apostle (They that cannot con­taine let them marrie: for it is better to marrie then to burn) cannot be rightly said of them that [Page 146] haue vowed: for both are naught, both to burn & to marry: yea it is worse of the two to marry, whatsoeuer the Protestant babble to the contra­rie.’

And a little after in the same Chapter: ‘She that marrieth after a single vow, contrac­teth indeed a true Matrimonie, yet in some sort shee sinnes more then shee that playes the whore.’

Thus this pope-holy doctrine is now brought to ripenes and perfection, by the diligence, deuotion, and modesty of the Iesuites. But they haue a reason for all this, so good and so strong, as they thinke, that thereby all is well healed: for, say they, fornication or whoring we do not simply allow to be better then mariage, but in respect that a man hath afore made a vow not to marry, Bellar. ibid Costerus ibid Ignatius ibid. therefore to marry after the vow, is to breake promise with God. A notable rea­son, if it bee well considered: for here by it is appa­rent that poperie teacheth her people to vow against mariage, but not against fornication; against wiues, but not against whores. Alas, alas, what doctrine is this, doth marriage breake their vow, and not forni­cation? God keepe a [...]l Christians from such vowes. But that this true I say, let Bellarmine iudge. ‘ Bellar [...] ibid She that marrieth after a simple vow, in some sort sinneth more grieuously then shee that com­mits fornication, because (marke his reason) shee that marrieth makes her selfe vnable to keep her vow, which shee doth not that commits fornication.’

Thus it is plaine: Poperie voweth against mari­age, [Page 147] not against whoredome, adulterie nor fornica­tion. And thus three great Iesuites haue made good what Pighius taught, and that more plainely and pal­pably then he did. And to make vp a messe of Iesu­ites, Posseuinus their grand Censor, comming to giue his censure of Pighius, Posseuinus in Appar. sac. tom. 1. lit. A. findes many faults and er­rors in his bookes: but as for this he hath nothing to say against it, but passeth it ouer as good, holy, catho­like Romish doctrine: therefore seeing (as Bellarmine said afore, say we what we can) they will not forsake, nor amend this doctrine, let them keepe it; and let it bee one of the sweete flowers of the Popes Gar­land.

THe next wo [...]nd is neere a-kin to this, The 17. wound. Priests in po­pery may not marry, but are per­mitted to keepe their whores, vn­der a yeerelie rent. name­ly, that their Chuch hauing alwaies forbidden mariage to their Clergy, hath notwithstanding ei­ther tolerated and permitted them concubines, or at least not punished it to reformation.

Thus was it complained of almost an hundred yeeres agoe, by the Germane nation, then being pa­pists. ‘ Vide Cen­tum grauami­na Germani­cae nationis: grauamen 75. & 91. In most places ( say they) Bishops and their Offici­als do tolerate and suffer the Priests to haue con­cubines, vnder paiment of a certain annual rent of money, and further doe euen permit them to keepe their whores openly, and haue them in their houses, and to beget children of them &c.’

[Page 148]Of these and certaine other grieuances (one hun­dred in all) the Germane nation complained to their Bishops and Clergie, in their owne Diets or Parlia­ments held at home. But hauing no redresse they went further, and about the yeere 1522. complai­ned to the Popes Legats and Nuntios at Noremberg, who gaue them good wordes, and promised they would make report thereof to his Holinesse, and procure them a gratious answere. But hauing long waited to no ende, they published their grieuan­ces and sent them to the Pope, crauing with much humility, audience, redresse and reformation; pro­mising vpon that condition, they would still and euer shew themselues dutifull and obedient children to the Pope, and all whom he set ouer them: but if they had no redresse, they assured him they could not, nor would endure them longer. Heere­upon the Pope, not willing to venture the losse of so faire a childe as Germanie, pacified them for a time with goodly promises. But what re [...]ormation followed in whole or in any part, the stories of those ages make it apparant. But for the particular I haue in hand, The 17. woūd not healed: for still in po­perie to this day, their Clergie are forbidden mariage, but whores and co [...]cubines are not taken from them. what notable reformation was wrought herein, let a Bishop of their owne [...] Espencaeus, as wise and learned as that age did yeeld, let him, I say, deli­uer for mee; who fortie yeeres after, writing of this matter saith: ‘ Espencaeus de Continen­tia lib. 2. cap. 7 pag 17 [...]. In stead of pure and honest single life, succeeded impure fornication, and filthy keeping of concu­bines, in such sort as neither can they be concea­led for multitude, nor seek they to be, they are so shamelesse. Nay of later times this tolerancie hath [Page 149] spread further, insomuch as in some places, both Clergy & laity haue their whores permitted thē, vnder a yeerly rent: whereof ( saith he) the Ger­mane nation complained long agoe too truely and vpon too great cause.’

But was not this wound healed, and this abuse re­formed vpon this complaint of Espencaeus? A man might haue thought it would, and the rather seeing he was a man of so great esteem in those daies, not in France onely; but euen in the Court of Rome. Espen­caeus was in speciall fauor with Pope Paul the 4. insomuch as after much consultation had with him, he found him so wise and learned a mā, as hee had made him Cardinall if he had liued: this is appa­rent in his bookes de Continent. lib. 3. cap. 4. and in his cō ­mentary on Titus. cap. 1. pag. 91. But what amendment insued, let himself tel vs in his Commentary vpon Titus, which he wrote many yeeres after his former booke. ‘Our Bishops and Archdeacons, &c. (in Poperie) when they ride their visitations, doe not so much punish the euil doers, (for which end the visitati­ons were first ordained) as rake vp siluer, & suck it both from laitie and Clergy, vnder false & fai­ned pretēces of iurisdiction: but it is most filthy of all that they suffer them to keepe their whores in their houses, and haue children of them, at a certain annual and yeerlie rent, &c.’

This is the healing and reformation wrought in those daies. Oh but (wil some say) that is 40. yeares a­goe, sure it is better in these latter daies. Indeed this enormitie was so generall and so scandalous, that e­uen the Councell of Trent it selfe was ashamed, and made great adoe for reformation of it. Vide Cōcil Tr [...]d [...]es [...] 24. cap. 8. But what effect it tooke, how they executed it, and what is done in the matter, let another Bishop of theirs tell vs, who in these late daies, scarce seuen [Page 150] yeeres agoe, Henricus Cuickius: Ru­temundensis Episcopus scripsit specu­lum concubi­nariorum, Sa­cerdotum, Monachorum & Clericorū: Colon. 8599. found it to bee so common and shameless a sin al ouer all the low countries, (where Poperie reigned) not onely in secular, but euen in Monkes, Friers and regular priests, that hee writes a book against the sinne, bitterly but iustly inueighing against it, and shewing how dangerous and damna­ble a sinne it is: and so much the more (saith hee) be­cause it is so common and little regarded, and so far are they from shaming with it, that ( marke how it is healed) they wil take their concubines and whores, and carrie them vp and downe the countrie (as men doe their wiues) to feasts and meetings, and challenge place and precedence for them as for honest Matrones) And further freelie confesseth (but with great griefe and shame) that there bee very few in their Clergie, free from this crime. Idem Cu­ickius, in prae fatione eius­dem libri.

And no maruell though there bee but few of their Clergy that haue not concubines, seeing they take that course they doe with them, which is such as though they would inuite, nay hire, or rather presse and prouoke men to the sinne. For was it not also complained on at the same time by the Ger­manes, that ‘ Grauami­ua 100. Ger. grau. 91. Not onely those Priests that had their whores paid yeerly rent for it, but euē those that were cō ­tinent and would haue no Concubines, yet for al that must pay the rent? for, say they, my Lorde [Page 151] the Bishop hath need of it, and cause to imploy much money: therefore pay you must, and then bee it at your owne choice, whether you wil haue a concubine or no.’

What is this but euen to try mens strengths, and as it were to presse them to the sinne: for hee that ei­ther by constitution is vnfit, or out of morall honesty will not, or out of conscience dare not keepe a con­cubine, seing he must pay his rent as well as hee that doth, will not this make him say to himselfe, I see this is done by my superiours, they haue more lear­ning and knowledge then I: I am to follow them, & may rather trust them then mine owne conceit: and certainely if it were so great a sinne as I haue imagi­ned it to be, our Bishops would not take a yeerly rent to suffer it; and if they would, yet his Holinesse, it be­ing so old and so notorious a practise, would haue reformed it long ere this. Therefore seeing the case stands thus, and that I must and doo pay, doubtlesse I will not pay for nothing, &c. Surely he must haue a great measure of grace, that liuing vnder popish sub­iection, can resist this temptation and the like: and therefore no maruell though, as themselues confess, not one of their Clergie of a great number that hath not his whores in corners, or else publickly in their houses Erasmus liuing about that time, or soone af­ter, complaineth of it, and saith: ‘ Erasmus annotat. in 1. Tim. 3. Eee that considereth the state of these times how innumerable the number is of such Monks and Priests as liue in open whoredome & incest, would thinke it perhaps more conuenient [Page 152] to giue leaue to such as cannot containe, rather to marry then, &c.’

And not long after him florished Cassander, a mā of great name and account in his time, both for wis­dome and learning: and hee finding the world still worse in this point, confesseth Cassander lib. Consult. art. 23. cap. 1. ‘Now the world is come to this passe, that a man shal not find scarce one of a hundred that keepes him­selfe free from this fault.’

Thus we see the fruit of this their practise to take rent for concubines, and to make them pay that had none, that almost none of their Clergy, but are stai­ned with this pollution.

But is this healed? The 18. woūd not healed: for such as haue no con­cubines must pay their rent because they may haue, if they will. No, saith Espencaeus, it is too horrible to beleeue. But it is too true, that ‘ Espencaeus de Conti. lib. 2. cap 7. Those that be continent and will haue none, yet are compelled to pay the whole taxe or rent, and so haue it lawful and in their choice to haue a concubine or to haue none: Oh execrable abho­mination, &c.’

Thus here was no amendment for forty yeares af­ter the villanie was discouered, and the grieuance complained of: and that there was nothing done in the daies of Espencaeus, which was for some 10 yeers more, we may see by his words in his other booke. ‘ Idemi [...] Ti­tum. ca. p. 67. They take the rent not onely of those that haue concubines, but in some places euen of thē that haue none; for ( say they) he may haue if he will, therefore let him pay for his liberty: and though there bee so many of these Priests that liue thus, yet where is there any one of them punished o­therwise then thus by the purse? &c.’

[Page 153]Since the time of Espencaeus, whether this wound be healed or no, I cannot tell: and therefore if any of that side can shew me any good authority that now it is reformed, and that either no Priests pay yeerelie rent for concubines at all, or at least not those that haue none; I shall be willing to heare it, and to see that any thing at all is amended But whosoe­uer wil but look [...] into their latest Cas [...]ists & S [...]m­mists, as be Tol­let the Cardinal, lac. de Graf­fi [...]s, Loel Zec­chius, Baptista Corradus, Be­rarduccius, Raphael de Caesare, [...]a­mas & others, will find it more then suspicious (though now they couer it more cunningly then formerly they did) that this wound is far from being healed.. Meane time I haue proued it apparantly that till that time it was not amended: & whosoeuer reades the Low coun­try Bishop Cuickius his booke aforenamed, written but seuen yeeres agoe, will iudge it as ill in these daies still, as it was in the time of Espencaeus the French Bishop.

These Authors I haue named, hauing some re­morse of conscience and feare of God, ingenuouslie and honestly wished that rather marriage might bee permitted then whoordom should so preuaile ouer the world. But what hath bin done? They for their labour are ill spoken of when they are dead, their bookes partly prohibited to be read at al, partly pur­ged and altered as they list; Opera E­rasmi, Espen­caei, Cassandri prohibentur donec expur­gentur. Vide Indicem lib. prohibit. per Clem. 8. & In­dices expur­gatorios. Hisp. & Belg.; and for the matter it selfe, marriage is still forbidden, whooredome still practised and winkt at, if not permitted, stewes still tolerated, & that vnder the Popes nose, and no where so much as euen in Rome it selfe: and still this doct­rine is Catholike and currant, ‘They had better go to whoores then marry.’ And why (alas) all this, but because Mariage hath bin an enemy to the Popes Crowne and dignity? but stewes, adulterie and fornication neuer were. Let vs hasten forward.

I must needes say (if I say truly) I could discouer [Page 154] many more of these particular old festring wounds, not as yet healed; but this time wil not wel permit it: therfore referring it to a further oportunity, I will stand but vppon one particular more, and so come to a generall, which shall conclude all.

IT hath bin long ago laid to their charge The 19. wound: Their Litur­gy is full of blasphemie: their Legend full of lies, their Ceremonies of super­stition. that their Liturgies are full of idolatry and blasphe­mies, their Legends full of lies, their Ceremonies of superstition: which I will not at this time (beeing al­most past) stand particularly to prooue; seeing for their Liturgie and Ceremonies, the Pope himselfe, Vide Bullas Clem. & de Pontificali, anno 9 [...]. & de Ceremoniali anno. 1600. or else his Conuenticle at Trent Vide Cōcil Triden [...] Sess. vlt. Dec. 4. haue gran­ted it, and pretended that they should bee reformed; and touching their liues of Saints and their Legends, a greate Doctor of their own long agoe found them so full of ridiculous absurdities, impieties and vn­truths, that he affirmed him to be a man Ludouicus Vi [...]es. lib. 2. de Caus. corrupt. art. de Lūbar­dica historia. of a bra­zen face, and a leaden heart that wrote them. Now al these three sorts of bookes are in shew reformed of late: but the truth is, there is neuer a material vvound healed, but rather a number made worse.

1. For their Liturgy and seruice either publike or priuate, it is cōtained in their books called, Missalia, Breuiaria, Officia, Manualia, Portiforia, and such o­ther: all these haue beene reuiewed, and (as they say) corrected since the Councell of Trent. Vide Bul­las Pontif. praefixas. Mis­sal. & Breuiar­editionis 70. & post. But let them be examined and compared together, & I dare say, that for one euil taken out there is another put in, [Page 155] and tenne stand vnremooued, and that both in diuers pictures, as also for points of doctrine, they are as ill as the former, Compare for this end the Mis­sals, breuiaries Manuals & Primeri, prin­ted before the Councel of Trēt, with those prin­ted since. at the least.

2. Their Ceremonies of state, or as they say, of de­uotion, are contained in the bookes called, Pontifi­cale Romanum, and Ceremoniale Romanum Adde heere­unto also their Processionale, Rationale, and Sacerdotale Romanum.: wher­in what apish to yes there be, what absurdities, what superstitions, sometimes ridiculous, sometimes im­pious, is incredible to them that see it not: insomuch as some Papists, Vide Epistolam Alberti Castellani ad Leonem 10. praefiram Pō ­t [...]f [...] vlt edit. Vene [...]. yea the later Popes, Vide Bullas praed. Clem. 8. haue not spared to confesse that they need great reforma­tion, and therefore vndertooke that worke thēselues. But if a man did see how they haue amended them, they would out of this one (if there were no more euidences) conclude, that Rome is that Babylon that will neuer bee healed: for looke into the Pontificale, and the Ceremoniale; which were reformed, and are indeed much altered by the authoritie of Clement the eightth and printed at Rome within these few yeeres; and you shall finde some small deformities taken a­way, but many greate enormities suffered to stand, & some put in that were not that there before: Compare for this end the Pō ­tificale and Ceremoniale, new and old. which I will not stand at this time to particularise, (40) The 19. wound not healed: for al these are as bad still, as a­fore. both be­cause the particulars are so manie, and also for that, seeing the bookes beeing so rare are not for each mans reading, it may hap heereafter that the exact comparison of them together, the old with the new, may be a work of it self not vnworthy of some mens labours.

3. These were read in the Churches when the Scriptures were kept out. Their stories, or tales, are comprised in the bookes called, Speculum exemplorum. Vitae Sanctorū, Legēda, Festiualia, &c. These also are lately reformed [Page 156] as they pretend. But how? If any would know what is done herein, take but one exāple. The Iesuites in the Low countries, pretending these Legends or stories needed much reformation, tooke the matter vpon themselues, because it was of greate waight and con­sequence, and appointed it to some of their societie to be reformed, and now of la [...]e they haue published it at Doway, some two or three yeeres agoe, & would make vs beleeue that it is amended in innumerable places. Vide librū intitulatum: Magnum spe­culum exem­plorum, ab in­numeris mē ­dis, &c. vindi­catum per quendam Pa­trem è socie­tate Iesu & per eundem locupletatū: Duaci. anno 1605. But if any man haue lost any time in tur­ning ouer their Legends, and perusing the prodigi­ous stories there laid downe, let him venture euen a little more, and compare this new reformed Specu­lum exemplorum, with the former; and if hee finde as impious and ridiculous Legends, as improbable, and as impossible tales in that, as in the other; thē let him make report what good reformers the Iesuites bee, and how well the Romish Church is healed in this wound. To this end compare the old Spe­culum exē ­plorum or the Legend with the new Magnum speculū ex­emplorum, set out by the lesuites this last yeere. The conclusion is, that the Missals and Breuiaries, though vndertaken by Trent; the Pontifi­call & Ceremoniale, though vndertaken by the Pope; the Legend and Speculum, though vndertaken by the Iesuites, and all in shew reformed; yet stand all at this day as foule and deformed, and though some things bee taken out, yet (all laid together) as bad or worse then they were afore.

These straits of time hinder me from inlarging my selfe any further: therfore to conclude, and wrap vp all in one generalll exception:

THe last point wherewith I will charge the Ro­mish Church and religion, is not so fitly to bee called a wound, as a leprosie, or a generall consump­tion; but all to one end: for as it is no difference vp­on the matter, whether a man bee deepe and despe­rately wounded, or haue a leprosie over all the body, or a generall consumption, for both are deadly, and both incureable: so is it in this case; wherein the ex­ception I take against them, is, that their Church & State declined long agoe, into that general corrup­tion & vniuersall pollution in all estates, The 20. wound. A generall corruption of manners in all estates. That the prophanenesse, licentiousnesse, and sinfulnesse of all sorts of people in that Church, both head & mem­bers, is like a spirtuall leprosie without, or a generall consumption within, threatning ruine to the whole body. This point is worthy to bee enlarged: but I must deferre it, and referre the Reader to the records of antiquity, I meane such as be their owne men, but hauing some remorse of conscience, & feare of God did confesse freely, and bitterly deplore the miserie that the sinfulnesse of the popish Church, and reli­gion would bring vpon all the world. Let them read (that haue them,) these bookes named in the mar­gent, Vide Ger­sonis opera passim. Reuelationes Brigittae [...] Vincentij Fer­rariens. prog­nostic. Petrū de Ali­aco de refor­matione eccl. Nicolai de Clemangiis opera: in Bi­bliotheca Pa­trum, editio­nis primae. and those that haue them not, it may bee shortly they may haue some helpe therein, and then you will graunt with mee, that former and better times, confessed that which I now laie to their charge.

[Page 158]I will insist particularly but vpon two: the one of so greate antiquitie, Poem [...]ta Wal­teri Mapes. Maillardi & Menotti Ser­mones. Holcot in Sa­pient. lect. 82. & passim. & Onus Ecclesiae passim the other of so greate authority, as both are beyond exception. Some 400 years ago liued a Monk learned for those times, called (as Posse­uine confesseth Vide Posseu. in Appar. sae. In apped. pri­ori ad tom. 1. lit. B. Bernardus Morlanensis: he wrote three bookes of the contempt of the world, in an ar­tificiall kind of Poetry, but much more artificially describing, and zealously deploring the sinfulnesse of the Romish Church, and state in those daies, from the head to the foote, describing particula [...]lie their adulteries, drunkennesse, ambition, idlenesse, dis­simulation, deceits, cosenages, murders, whoore­domes of all estates: then particularly for their Clergie, their ignorance and negligence, their Sodomie, their Simonie and other corruptions in attaining places in the Church; and then at last comming to Rome it selfe, so layes open the fil­thinesse of the whoore of Babylon, as it is doubt­full whether her sinfulnesse be more hateful then his boldnesse is admirable. Let him that would be a­ble to answere all their false slanders, which they lay to the charge and disgrace of Protestant Chur­ches; and to retort vpon themselues their ob­iection of the liues of our Professors; and he that would see the Church and state of Rome in her her owne naturall colours; let him, I say, reade but that one Author: who beside that hee is Manuscript in many Libraries, was also published at Amster­dam, or somewhere neere thereabouts, this present yeare 1607.

And after he hath discouered her corruptions, and layd open her sinnes from head to foote, then he vr­geth [Page 159] her vehemently to repentance and reforma­tion: which because he seeth no hope of, but that still shee falleth from euill to worse; therefore hee denounceth Gods iudgements against her, and as­sures her, that vengeance, ruine and destruction shall fall vpon her. Some part of his owne words I haue heere put downe in Latine, but not in English, be­cause the sinnes hee laieth against her are such, as some of them are better vnnamed then reprooued. What can they say to it? Is he some fained and for­ged new found Author, deuised by some of vs, or was he some late writer hired by Luther, or suborned by Caluine to raile on the pope or poperie? Nay, Posseuine the Iesuite confesseth in the place aforena­med (and if he did not, it is well enough knowne by o­ther good and ancient records) he was a professed Monke, and liued aboue foure hundred yeeres ago: therefore his testimonie in this case is beyond ex­ception.

Now whether these wounds and corruptions in the Romish Church and state were healed, in the subsequent ages, or no; if any man doubt, let him looke vpon the Authors named afore, who liued in the ages succeeding, one after another. Gualterus Mapus, and their Saint Brigid, not much more then a hundred yeeres after him: about 100. yeeres after them, Bonauenture and Wicklieffe: about a hundred yeeres after them, Gerson, Clemangius, Vincentius, & others: these if any man look vpon, he shall see that those wounds stood vnhealed, and those corrup­tions vnreformed, vntill we come to the yeere 1500 namely to this last age of all: and though Posseuine [Page 160] malitiously conceale the name of Gualter Mapes, be­cause he is too plaine, yet he cannot deny, but many, whereof some hee nameth, Posseu. Appar. sac. tō. 2. lit. I. Iacobus Iunterbeck German Car­thus. anno. 1460. scripsit auisamentum ad papam. pro reformatione Ecclesiae, &c. did in all ages write to the Pope for reformation, and tolde him plaine­lie what would follow if hee did not reforme the Church.

Now what good all these men could doe, and what reformation followed at last, let a pope him­selfe speake, one of the honestest hearts that euer had the hindrance, to be a Pope, Adrian the 6. the best that was these many yeeres, and of whome (if it bee possible of any) there was expectation of some re­formation in the Church: for, as Peter Mathew in his life confesseth, hee was not so proud, nor couetous, as most of them are. Petr. Mat­thaeus in Cō ­ment [...] suis ad papales cōsti­tut. de Adria­no 6. How hee found the Romish Church when he came to it, and how hee left it at his sudden taking from it, iudge by his owne pitifull and passionate speech, which hee commanded his Nun­tio to deliuer from him, and in his name to the as­sembly of the States of Germanie, in their Imperiall parliament, about the yeer 1522. These be his words as Epencaeus a learned Bishop of their owne repor­teth.

Tell them from vs, that we freely confesse, God hath sent this trouble and affliction vpon the Church, for the sinnes of men, and especially of Priests and prelats, from whose sinnes (the scriptures are plaine) be deri­ued the sinnes of the people: therefore our Sauiour (a­bout to heale and reforme Ierusalem a diseased citie) first enters into the Temple, that first of all he may cor­rect the sinnes of the Clergy (especially concerning buy­ing [Page 161] the good Physition, who begins to heale a wound at the roote and bottome.

We know, that for many yeeres there haue beene ma­ny abhominations euē in this holy Apostolike seat, abu­ses in the cariage of maters spiritual, excessiue enormi­ties in our commadements, & in a word, all things tur­ned topsy turuy, & from ill to worse; and no maruell if the disease grow frō the head into the members, that is, frō the popes into common persons.

I confess, all we (that is, all prelats of the Clergy) haue gone out of the way, each one into our owne waies, nei­ther hath there been of a long time any that did good: therefore there is good reason that wee all giue glory to God, & humble our selues, eu [...] ̄ our soules vnto him: let each one of vs remember whence we are fallen and ra­ther iudge our selues, then stand to be iudged of God in his wrath and furie.

Wherein, for our parts, make promise in our name that we will giue all diligence, that first of all this our Court of Rome may be reformed; from which it is likely al this mischiefe hath proceeded: that so, health & reformation may begin there, to the good example of al, whence the corruption first bred, and spred to the ill example and hurt of all. To the furtherance and effect­ing of which happie reformation, wee hold our selues so much the more straitly obliged, by how much the more earnestly we see the whole world to expect & desire it.

These were the wordes of this good man, too good to be a Pope, at least too good to be long a Pope: for after that hee had so much forgot himselfe, [Page 162] and his papall dignity, and the honor of his Aposto­licall seate (which cannot erre nor doe amisse, as hee like a foole confessed) to graunt, that not the Church alone, but the holy Court of Rome did need refor­mation, forthwith there was order taken that hee should not trouble the world nor disgrace his place any longer; for shortly after he died: and for his sake, they prouided that their seate should neuer bee so far abused & abased againe by any plaine hearted Nor­thren man, Since Adriā, haue bin. 15. Popes, but all Italians. making sure from that day to this, that the Popedom should not be trusted out of the hands of an Italian, lest hee should euer haue a thought of reformation. For what followed after all this? Was there any reformation in the Romish Church? were any of the euills and diseases, confessed by Adrian, redressed? I had rather Espencaeus their owne Bishop should tel, then I: which because he doth very large­ly, I will contract it into a compendium and hope that some will take paines to put all that wise and learned discourse of his, into our vulgar tongue: the rather for that it containeth much matter of greate moment, and yet not vulgarly knowne to this daie. Meane time the effect of it is this:

Legatur Es­pencaeus in Comment. ad Titum cap. 1. à pag. 65. ad. 91. That after all Christendome had complained of the enormous and intolerable grieuances, sustai­ned from the Pope and his Court of Rome, al which and more the good pope Adrian had confessed (but was taken away, lest hee had redressed) and after at their motion, hee had intended a Councell should be called for reformation: all this determi­ned by his death. His successor Clement the 7. was [Page 163] not so idle to hearken to such toyes, nor giue way to such innouations, hee would haue no Councell, hee saw no cause of reformation. But from his suc­cessor Paul the 3. plaine necessity did wring out an vnwilling consent: and so after many difficulties, the Councell of Trent was called, wherein first of all this point of reformation was so vrged, that a Com­mittee was chosen of nine principall Diuines, some of them Cardinalls, to consider what reformation was requisite in the Church. Who after mature deli­beration, plainely told the pope, that all these euills proceeded from the abuses raigning in the Court of Rome: and concluding something for reforma­tion of pluralities (one onely abuse) the pope did so interpret it, and alter it, when it came to him, as it did no good but hurt. He then dying, and the Coun­cell being intermitted, was set on foot againe by his successor Iulius the 3. who also confessed there were innumerable abuses in administring the Sa­craments: but when it came to reforme them, instead thereof hee suspended the Councell; though many Bishops that desired reformation, did protest against it, affirming confidently that they had not as yet dispatched one of the businesses, for which they had assembled: but the pope preuailed, and so for tenne yeeres it was discontinued. And at last being again assembled by Pius the fourth, he made shew he would referre the whole matter of reformation to the Fathers of the Councell: but when it came to trial, it was with a prouiso, that, First, they should not meddle with the Court of Rome: Secondly, that in [Page 164] their reformation, laid vpon other persons and pla­ces, they should alwaies enact it thus; Sauing alwaies holy and vntouched the Authority of the Apostolicall Sea: for which their courtesie to him and his seate, hee afterward gaue them thanks in an Ora [...]ion in the Consistory at Rome, assuring them (out it was in the worde of a Pope) that he would bee more rigide and seuere in purging his owne Court, and house and of­fices, then they would haue beene. With these good words, the pope dissolued the Councell. But frō that day to this (saith this Bishop) through these so many yeeres, nothing is done, nothing is changed, nothing is amended in the Church: and no maruell (saith hee) for nothing haue they amended in Rome vnder their owne nose, where they might reforme any thing if they had conscience and will to doe it. So that now, seeing all is finally referred and reserued to the Pope, there is (saith hee) no more hope of anie reformation left, nor any thing else remaines, but to see one miserie after another fall vpon the Apostolicall seate, and the whole Church of Rome: to which let all good Christians say Amen.

These and many more words, to this purpose, hath this wise and learned Bishop. Out of all which I conclude: Therefore 30. or 40. yeeres agoe in the daies of Espencaeus, the Church of Rome, beeing found and confessed to be most fearefully corrupt, is not healed no [...] reformed, nay that al hope of reforma­ [...]n is now taken awaie. Since which time, I shall thanke him that will shewe mee that there hath [Page 165] beene any publike and generall reformation of the notorious abuses in that Church: prouided hee prooue it out of as good records, For as for the third point I haue vnder­taken, name­ly, that in steade of bee­ing healed & reformed, there haue contrariwise growne vp in the Romish Church, more horrible and hainous pra­ctises, more erroneous & impious do­ctrines, then euer before were knowne or heard of, and at this day stand maintained [...] at least vn­reproued by their church: This, I' say, I must bee con­strained to refer to a pe­culiar Trea­tise by it selfe. and with as faire euidence, as I haue done the contrary. Which as I should reioice in my heart once to behold: so till then I must needes with griefe of heart conclude, that ‘The Romish Church is that Babylon that will not bee healed.’

And wil she not? what then remaines? but as our text leades vs, ‘Let vs forsake her.’

But how? not in loue or affection; let vs neuer cease to wish to her as to our owne soules: nor let vs cease to pray for her, publikely and priuately; yea let vs blesse her when she curseth vs.

But let vs (as we haue well begun) proceed to se­parate our selues from her society, and empty our Church and kingdome of her and hers. And if they say we be schismatiks for separating from her: we an­swere nay; she is the schismatike that hath separated herselfe from Christ.

Now therefore you honourable Magistrates and Iudges of this nation, set your shoulders to the work of your God, rouse vp your spirits to execute the good lawes your selues and your forefathers haue enacted: our lawes are enow and good enough, they want nothing but execution, and that be­longs to you: vnto which dutie wee of the Mini­stery [Page 166] doe exhort you in the Lord: execute our lawes against them, yet rather against poperie then the pa­pists: remember the blessed promise in the Psalme; though it was spoken of literal Babylō, Psal. 137. 8. 9. it hath a my­stical & true relation to spirituall Babylon: O daugh­ter of Babylon, worthy to be destroied, happy shall he be that rewardeth thee as thou hast serued vs, yea blessed shal he be that taketh thy yong children and dasheth them against the stones. Oh pull this blessing on your heads, kill her infants, that is, her errors, impieties, su­perstitions, blasphemies, idolatries, equiuocations, treasons, &c. these be her Impes, her naturall brood; but, now they are of more age & grown to great­nesse, the more daunger is there of them, and more cause to kil them; which if you doe with diligence & discretion, you see you draw a blessing from heauen vpon your selues. If you doe not, you do for a time maintain pricks in your eyes, and thornes in your sides, and your negligence will prouoke the great & iust Lord, to take the matte [...] into his owne hands: which as hee hath already, not onely threatned, but begun, so he will, (though he deferre it till his owne time) bring it to full execution: For ‘Her iudgement is come vp into heauen, and lifted vp to the clouds.’

And then when she hath drunke vp the d [...]egges of the cup of Gods wrath, & by the breath of his mouth is fearefully confounded, then I say, shall all her Merchants and al her louers (whereof we haue too many that lurke amongst vs, and euen some that not­withstanding [Page 167] will needes bee of vs) be ashamed for their louing of her, whom they see God hated; & for their labouring so basely to couer her filthy skirts, which God would haue to her shame discouered to the view of the world: and then shall they shrinke to beare a part of her punishment, which so much de­lighted to wallow with her in her pollution. There­fore let the holy Ghost make the conclusion, and giue vs our last lesson: Go out of her my people, and be not partakers of her sinnes, Reuel. 18. 4. least you receiue of her plagues. From both which, the good Lord deli­uer vs. Amen.

And thus much for the kingdome of Anti­christ.

There is also another mysticall Babylon, and that is the kingdome of sinne, the throne whereof is in this world; for hell is the place of execution, rather then of sinning: of this also is this text verified: for we do naturally (without grace) so loue this world, that though we finde it miserable and confused; yet by our sensuality, and dayly deuising and practising new pleasures, we endeauor to heale it, and to make it a paradise, and they that are bewitched with it, would here set vp their rests. But when all is done that can be, it cannot be healed, but it is still a very Ba­bel of confusion and disorder, a miserable worlde, a vale of teares, and a sea of trouble and turmoile to whosoeuer hath the sweetest portion of it. Therfore though wee bee in it, 1. Cor. 7 31. yet let vs vse it as though wee v­sed it not, let vs not set our hearts vpon, but let vs for sake it, and go euery one to his owne country, that is [Page 168] to our blessed inheritance the kingdome of heauen, that is a Christians mans countrie: for as for this world, her sinnes are so vile, that her iudgement is gone vp vnto heauen, & God will assuredly destroy it. But there is a better world, euen an inheritance, im­mortall, vndefiled, & that fadeth not, which is reser­ved in heauen for vs: 1. Pet. 14. hereof wee are borne heires by grace in Christ. Therefore forsaking the wicked Ba­bylon of this world in our hearts and affections (see­ing it is past cure) let vs aspire after that, and long to haue our parts in it.

Now there are also besides these two greate Ba­bels, certaine other little petty Babylons, namely, in­cureable sinnes amongst vs, which are Babels, or atleast daughters of Babylon, and sprigs of that cursed roote. As,

1. That great Sacriledge and Church-robbing committed by Impropriations, (in which case at this day almost halfe of this kingdome is) whereby it comes to passe (aboue any other one meanes) that an ignorant and vnteaching Ministery is set ouer a great part of our people; which is the sourse and foūtaine of all other euils in our Church: this is a deep wound, yet once was it cureable enough, namely, when the Abbies were first dissolued; and since was it cureable enough: but now (alas) how incurable it is, and by the crafty plots of the diuell how incurea­ble it is made, more and more, hee obserues but little that sees not. Oh happy hee that can say in his conscience, I would haue cured this daughter of Babell: and happy also hee (though not so much) [Page 169] that hath had no hand in making this wound incura­rable: such plots and deuises arise out of hell, & hea­uen will confound them, though the earth for a time beare the burden of them. Meane time, vnlesse the Kings Maiesty vouchsafe to take the matter into his hands, and to heale the wounds that he neuer made; (otherwise it is incureable; or as the Kings euil, to be healed by none but by a King) till then wee may say with griefe of heart; It is an impe of Babylon that will not be healed.

2. The vngodly Playes and Enterludes so rise in this nation; what are they but a Bastard of Babylon, a daughter of error and confusion, a hellish deuice (the diuels owne recreation, to mock at holy things) by him deliuered to the Heathen, from them to the Papists, and from them to vs? Of this euill and plague, the Church of God in all ages can say, truely and with a good conscience, wee would haue healed her. The ancient Fathers, in the time of the Primi­tiue Church, spared no paines to discouer the vile­nesse and vnlawfulnesse of them Tertullian: Cyprian: Chrysostome. &c. Deut 22. 5.: in these latter daies, manie holy and learned men haue laboured by preaching, writing, and conferring to haue hea­led them, and neuer was there Diuine of note and learning, that I know, that durst so farre prostitute his credite as to write for them. They know all this, and that God accounts it abomination for a man to put on womans apparell, and that the auncient Fa­thers expound that place against them: Cyprian: Chrysost. Sex­ta Synod [...] in Trull. Can. 62. they know that Cyprian resolued, (being asked the questi­on) Cyprian [...] in Epistola 61. Oh that all players would reade that E­pistle, and re­gard it [...] that a player ought not to come to the Lords [Page 170] table; and that he that teacheth children to play, is not an instructer, but a spoiler & destroyer of c [...]ildrē: they know they haue no calling, but are in the [...] warts on the hand, or blemishes in the [...] they know, that therefore they are saine to sh [...]ud them­selues vnder such shelters, as at the hou [...]e of death, & day of iudgement, will proue but figge leaues: [...]y know they are defended with the same arguments, as the stewes in Rome bee, and little better defence can be made for them, being as they are.

All this they are daily made to know, but all in vaine, they be children of Babylon that will not bee healed. Nay, they grow worse, and worse; for now they bring religion and holy things vpon the stage: no maruell though the worthiest and mightiest men escape not, when God himselfe is so abused: Two hy­pocrites must be brought foorth; In a Church in London, e­uerie day in the week praiers, & a sermon at 6. of the clock in the morning: ablessed and rare example. and how shall they bee described but by these names, Nicolas S. Ant [...]ngs, Simon Saint Maryoueries? Thus hypocrisie a child of hell must beare the names of two Churches of God, and two wherein Gods name is called on pub­likely euery day in the yeere, and in one of them his blessed word preached euery day (an example scarce matchable in the world): yet these two, wherein Gods name is thus glorified, and our Church & State honoured; shall bee by these miser [...]ants thus dishonoured, and that not on the stage [...]nely, but euen in print. Oh what times are wee east into, that such a wickednesse should passe vnpunished [...] I speake nothing of their continuall profanenesse in their phrases, and sometime Atheisme and blas­phemie, [Page 171] no [...] of their continuall profaning of the Sabbath, which generally in the country is their play day, and oftentimes Gods diuine seruice hindred, or cut shorter to make roome and giue time for the di­uels seruice.

Are they thus incurable? then happy hee that puts to his hand to pull downe this tower of Babell, this daughter of confusion; happy he that helpes to heale this wound in our State: but most happy that Magistrate, who, like zealous Phin [...]hes, takes some iust vengeance on that publike dishonor laid vpon our Churches. But if wee bee negligent in this cause of God, then he himselfe will take the matter into his owne hand, whose Church, whose religion, whose holy ordinances and most holy name are dayly pro­faned by them: for as their iniquities are hainous, and their blasphemies against heauen; so doubtlesse their iudgement is gone vp vnto heauen and lifted vp vnto the cloudes. So wishing their repentance, I pro­ceed.

3. The horrible abuse of the Sabbath day, in this citie, and ouer this kingdome: in some places by Faires and Markets, by May-games and Moricedan­cers, by Wakes and Feasts: in all places (almost) by buying and selling, and bargaining: in this citie by cariages in and out, by selling betimes in the mor­ning and after dinner: by playing in the streetes, and in the fields.

Oft hath this bin complained of, and some haue endeuoured to heale it: but it is an Impe of Babylon that will not be healed, but rather it creepes as a can­ker [Page 170] [...] [Page 171] [...] [Page 172] thorow our whole State, from the foote to the head. But let vs take heed: for it will eare out the heart and life of a State, Ierem. 17. euen this one sinne. Did not our Fathers thus (saith noble Nehemiah) and ther­fore God brought all this euill vpon vs? Nehem. vlt. See; cap­tiuity, destruction, and desolation of a goodly and flourishing setled kingdome, for the publike pro­faning of the Sabbath: O therefore happy hee that puts to his helping hands to heale this wound, which yet is cureable enough, if wee would doe our duties: for the Commandement is, thou and all within thy gates, The fourth Commande­ment. Keepe my Sabbath. Now who is there within this Realme, but is within the gates of the Kings house? who within this Citie, but with­in the gates of the Lord Maior? who any where, but is of some mans family, & within some mans gates? If then Fathers and Magistrates would looke to all within their gates, this sinne could not bee so grie­uous, this wound not so wide and desperate as it is. Therefore you my Lord Maior bee exhorted to at­tempt the healing of this wound, in your yeare; set before your eyes, the noble example of worthy Ne­hemiah: Nehem. vlt. it will excite you to this holy dutie; and then at the end of your yeare, you may with the comfort of a good conscience say with him; Remem­ber mee O my God in goodnesse, Nehem. vlt. 1 [...] according to all that I haue done for this people. But if we still neglect this cause of God, and suffer his Sabbath daily thus to bee profaned; then let vs looke for nothing but conti­nuance and increase of these grieuous plagues that haue so long lien vppon vs: and let vs be assured, [Page 173] God will take the matter into his owne hands, and some way or other get himselfe glorie vpon vs. For hee will lose his honour at no mans hand: but whoso­euer will not glorifie him in his conuersion, hee will glorifie his owne name vpon him in his confusion. Which heauie iudge­ment that God may turne from vs, let vs turne to him, &c.