The sermon preached at the Crosse, Feb. xiiij. 1607. By W. Crashawe, Batchelour of Diuinitie, and preacher at the temple; iustified by the authour, both against papist, and Brownist, to be the truth: wherein, this point is principally followed; namely, that the religion of Rome, as now it stands established, is worse then euer it was.

A SERMON PREAched at the Crosse . IEREMIAH . 51. We would haue cured Babel , but shee would not be healed : let vs forsake her , and goe euery one into his owne countrey : for her iudgement is come vp into heauen , and lifted vp to the cloudes .

THis is not spoken in person of the Angelles that were set ouer Babylon ( as some think ) a a Dion . Carthus . in hoc cap Hoc secundum Glossam est verbum Angelorum sanctorum qui ad custodiam Babylonis fuerunt delegati : quasi dicerent curare voluimus Babylonem , sed non ▪ est sanata &c. Et idem ipse Carthus . tenet in moralitate eiusdem capitis . ; for Angells haue no charge of curing mens soules : they mourn for mens sinnes , and reioyce at their conuersion b b Lu 15. 7. 10. ; they guarde their bodies , c c Psal. 34 7 and carry their soules to heauen d d Luke . 16. 22 but the curing and conuerting of the soule hath God delegated to his Prophets , being men like our selues ; that so he might make man to loue man , seeing he 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 respecte e e Zuinglius in annot. suis ●uper complan . in Ierem. super haec verba . for the reason heere giuen is too good , and the 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 voyce of the true Oecolampadius : Tremel . Iunius Calu. et fere omnes : & ex . Pap. Andr. Capella in suis Comment: & plerisque ex doctoribus . Church shewing their loue to Babell , and their longing desire to haue done good to their soules : Bring balme , ( sayth the former verse ) if she may be healed . Heereunto , the Church aunswereth : For our parts , Wee woulde haue cured Babell , but shee could not bee healed : wee 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 Country . For now wee see God will take the matter into his owne hands ; seeing man cannot heale her , hee will destroie 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 : We woulde haue cured Babylon .

2. The malitious nature and incurable state of Babell , 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 countrie .

4. What becomes of Babylon being incurable , and forsaken of the Church ? what further remaines 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

in the literall Babylon . and in the mysticall

There is a Babell spoken of and literally vnderstood in the old Testament : there is a spiritual Babylon , mystically meant in the Olde , & literally spoken of 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 warrant ; for it is ordinarie 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 historical sense of the olde Testament ( with some old , and many late writers that be Papists ) is worthily condemned 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 go before vs , or to giue vs leaue . Thus Peter makes an allegory , of Noahs Ark , and makes that business a type of Baptisme f f Pet. 3. 20. 21 : & g g Gal. 4. 24. &c. Paul of Sarah & Agar , saith by them another thing is meant : and ●o less saith S. Iohn , of Babylon , as we shall see heereafter .

Touching the olde and literall Babylon , all those points haue beene long agoe verified vpon her , since the Prophet vttred them : The Church of the old Testament ¹ would haue cured her : But she ² could not be healed : therefore shee ³ forsooke her : and God ⁴ hath destroied her . And touching the mysticall Babylon , the kingdome of Sathan and Anti-christ , partlie they are and partly shall bee made good vppon her . The Church of the new Testament , ¹ would haue healed her : But ² she 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 :

Of the olde and literall BABYLON .

Touching the olde and literall Babylon , the The first Point . first point is the Churches loue and care of her good , in these words ;

Wee would haue cured Babylon .

COncerning which point & all the rest , we will not pursue the particular historical maters : considering that the history of Babylons carying Israel captiue , of their vsage in their captiuitie , of their forsaking Babylon and returning home againe , and lastly , of Gods iust vengeance and destruction of Babylon , are so notoriously know●n . Therefore we will passe by the story , and stand rather vpon matter of doctrine .

First therfore let vs obserue this generall doctrine , namely , that a good man loues his very enemies , and not desireth onely but euen seeketh their good : this did the Church of Israel to their enemies & persecutors . For these Babylonians had done the greatest hurt to the Church and kingdome of Israel , that euer one nation did to another : for first they inuaded their land vniustly ; then they besieged and took Ierusalem , the seate of the kingdome , tooke and slew their kings , ouerthrew their Kingdom , ruinated their State , burnt their Temple , defaced their Religion , killed whome they would , caryed captiue whom they would , and so left their land a heape of desolation g g Read for this purpose the last chapt . of this prophecy together with the ends of the books of kings and Chronicles . : And yet worse then all this ; being their Captiues at Babylon , there they mockt them in their miserie , and scoft at their Religion . Come , ( say they ) you that are these singers , and haue had your Kings to bee singers h h 2. Sam. 23. 1 ▪ Dauid &c. : you that are these great Psalme-men , and haue had your Kings such base fooles , as some of them to bee Prophets , some Preachers i i Salomon . ●● . 1. 1. 2. 12. , some song-makers k k Dauid , Salomon , Hezekia● &c. : Come make vs mery with one of your Psalmes ; let vs haue part of your Hebrewe musicke : Sing vs one of your songes of Syon l l Psal. 137. 3 . Psalme 137. The least of these wrongs is heauie to be borne : but all put together , and especially , for a Christian after all these miseries to be mockt for his religion , and to see his God dishonored , oh how bitter is it to the spirit of a man ! Yet , after all this what do Gods people ? not only pardon it and put it vp ; but further , doe both wish and seeke their good ; We would haue healed .

Thus to doe is a mark of Gods childe , and a signe of a true Church . For to doe euill for euill , and good for good , is no more then nature ; euen the publicans , ( sayth Christ ) doe so much m m Mat. 5. 46 : to recompence euill for good , is worse then nature ; it is malice , & peruerse corruption : and therefore ( sayth Salomon ) ; Hee that dooth so , euill shall neuer depart from his house n n Pro. 17. 13 . But to doe good against euill , that is aboue nature , it is grace , and a god euidence of Gods spirit : thus doing ▪ saith Christ , you are the children of your heauenly father o o Mat. 5 44. 45 .

Heereupon for the vse of this doctrine , we may see a comfortable euidence , that our Church is the true Church of God ; seeing that wee pray dayly for the Church of Rome , which curseth vs : and it is very obseruable , that whereas the Pope , with all solemnity excommunicates and curseth vs all to hell , on the euening before good-Fryday p p Vide Bullam Coenae inter Constitutiones Pontificum Roman . pag. 883. In Constit . 13. Sixti 5. Consueuerunt Rom. Pontif. praedecessores nostri &c. Nos igitur vetustum & solennem hunc morem sequentes , excommunicamus & ana thematizamus exparte Dei omnipotentis , &c. quoscunque Vssitas , Wiclyfitas , Lutheranos , Zuinglianos , Calumistas , & omnes alios haereticos ●orumque fautores , receptores , librorum lectores , &c. ; we , for recompence , the next day morning in euery Church & chappell of this kingdom , & many places more , pray for the conuersion & saluation of him and al his sect q q See one of the prayers apointed by publicke authoritie in the common prayer booke for good-Fryday . : and so by Gods prouidence it falleth out that our publick praier for them , is the same or the next day , when they haue publikely cursed vs : and this is the facte of the whole Church in the publick liturgy , appointed of old , & stil confirmed by authoritie . Therefore if Christs argument be good , that priuate men blessing their cursers , are the children of God ; then sure this is not ill : the church that blesseth their cursers is the church of God . Let them therfore , stil go on in cursing , if they needes wil : but let them take heed , least as they loue cursing , so it come vnto them , & as they clothe themselues with cursing like a garment , so it come into their bowels like water and like oyl into their bones r r Psal. 109. 17. 18 : we , contrariwise , let vs not be wearie of well doing : let vs follow that blessed Peter , whom they pretend to follow but do not , vnlesse it be in denying Christ ) whose blessed counsell is ; Render not euill for their euill , nor curse for their curse ; but contrariwise blesse , knowing that we are therunto called , that we should be heires of blessing s s 1. Pet. 3. 9 : thus doing we haue Peters owne testimony against them , that we are a Church of blessing , a blessed Church : and the Father of blessings , blesse it more and more , and all that seeke the peace of it , Amen .

Thus we see generally , they wished her well : But what is the particular good they wished her ? namely , her healing and conuersion . We would haue healed her : heere many things might be pressed , I wil but point at them . 1. That it is the property of a holy man , to wish aboue all things the spiritual good of them with whom he liues : the wicked man seekes the spirituall hurt of men ; the naturall man the carnall good : but the holy man their spiritual & eternall good . Worldly matters haue their time & place in his thoughts : but that that takes vp , & possesseth his desires , is the spirituall good of them he loues , namely , their conuersion , their repentance , their saluation : these things be worthie their praiers , and worthy of their pains . Heerin Gods children are like to God their Father , who wishing good to his people , crieth out : Oh that there were in them ( not the skill to rise in this world , and attaine the honours & ease of this life , but ) a heart to feare my Commaundements , that so it might goe well with them and theirs t t Deut. 5. 25 . God wisheth no trifles to his children : But oh ( sayth God ) that Israel were healed : and oh sayth Israel that Babylon were healed ! Thus do God and good men accord in their wishes . Learn thou , here , thy duty , if thou be Gods : thou wishest for , and prayest for , and seekest for many things for thy children , and thy friends , thy wife and family . Thou clothest them , & feedest them , & prouidest for them ( else thou art worse then an Infidell ) and preferrest them , and much more : but all this is for the bodie . But , canst thou say , from a good conscience , I woulde haue healed their spirituall diseases : I haue heartily wished , and faithfully endeuoured their saluation . This is to be a true friend , a true father , a worthy husband , and a good wife : happie they that haue such friends neere them . 2. Obserue further , they seeke the saluation euen of their persecutors : so doth alwaies the holy man . Paul was put in prison , the gayler tormented his body , and Paul healed and saued his soule w w Act. 16. 24. to the 35. . Many a sinner , is made a happie man , by his prisoner : & the Martyrs oft times by their patience , their praiers & holy instructions , conuerted their executioners and tormentors . As in the former point , a holy man is like to God : so herin , to Christ , who when Iudas and the Iewes were conspiring his destruction , the same houre was ordaining the holy sacrament , and establishing the meanes of their saluation x x 1. Cor. 11. 23. &c. .

Thirdly , Israel liues in Babel , & would gladly haue her as holy as themselues ; wee would haue healed her . It sheweth the excellency of the nature of holy things : they are fire , not in the flint , hardly bet out ; but , in the bosome , that will not be concealed . A man is not couetous of them : He is indeede greedie to gaine them ; but not to keepe them secret and to himselfe , as in worldly things wee are : nay he desires and ioyes to impart them to others ; and it is the ioye of his heart to see others as good or better than himselfe . Woulde God ( sayth Moses ) all Gods people were Prophets : and Paul wished from his heart , not Felix the president and Agrippa the king alone , but that all that hearde him , were like him ; not a prisoner and in bonds , but in grace and goodness z z Act. 26. 29 . Hardly shall a man heare such voices in the world ; I wish others were as rich as I , as high as I , as learned as I , as much in credit and fauor as I. No : these things make men base and seruile , self-louers and priuately minded : but grace and holinesse is of a royall and excellent nature , and inlargeth the heart wherein it is , with such loue to other men , as nothing more contents him that inoyeth it , then to make others as good as himselfe . Lastly , where it is sayde , they woulde haue healed the Babylonians with whom they liued ; see what a good neighbour , a holy man is : he comes , he dwelles , he soiournes in no place , but hee seekes the good of it . Lot would gladly do good in Sodom : if hee can doe none , at least his righteous soule shall be vexed , for their sinnes a a 2. Pet. 2. 8 . Israel soiournes in Babel , and had rather be awaie ; yet while they be there they will cure her if they can : and if she cannot , yet Babell shall therby knowe that Israel was amongst them . Thus the whole shyre and parish shall fare the better by one good man dwelling among them . Hee comes no where but presently hee considers what that people wants , what is their disease , what he may do to heal them , or any way to help them : he comes no where but he leaues behinde him signes of his goodnesse , monuments of his holinesse , and a sweet sauour of his vertues . Thus euery place is better for him where he comes : and when he is gone , his memory is blessed , his vertues praysed , his name honored , & his person loued . Contrariwise , the wicked Extinctus amabitur idem . leaues behind him the stink of his vngodliness , & monuments of his pride , his cruelty , his wantonness : Come ( say they ) let vs leaue som token of our pleasures in euery place b b Wisd. cap. 29 . Thus euery place is worse for him , while he staies , and his memory rots when he is gone . Let vs learne of Gods Church here , so to behaue our selues in all places , where wee liue , or where wee come , that the good may be helped , and the euill healed by vs , that we may be able to say ; Them I found good , I encouraged : whom I found sinfull , I would haue healed . Thus shall we be honoured while we are there , praysed when wee are gone , and euer loued and blessed both of God and good men : and the mouth of wickednesse shall be stopped . And thus we haue the particular good they wisht to Babylon , namely , her curing , that is her conuersion and saluation .

Touching which healing of Babylon , there be three particular circumstances , implied in these words ;

namely , who they would haue healed . how whom

The first is Who they be that would haue cured Babylon : the Text saith , We would , that is not the Prophets alone , or the people alone , or the Princes alone , but Wee , that is all together : the Prophets would , as wee may see in Daniel and Ezekiel c c See their prophecies . : the Princes would , as wee may see in SHIDRAK , MISAK , and ABEDN●GO d d Dan. cap. 3. . Noble young Gentlemen of Israel , and the people would haue cured her , as is plaine both here , and in the 137. Psalme .

Where wee may learne , that howsoeuer properly , and peculiarly , and more principally it is the office of the Minister : Yet it belongs also to euery Christian , to performe the duties of holy and spirituall edification , to them with whome hee liues , for their spirituall good . Not onely the Prophets here would haue cured Babylon , but euen those three young gallants , being noble Courtiers , gaue a worthie example , to all of their age and ranke , of admirable courage and constancie in Gods cause , chusing rather to die , then deny their God and worship an Idoll , checking the Kings impietie , and condemning his idolatrie to his face , rather like Prophets then Courtiers . Such were their speeches , and such their sufferings , their words so wise , their sufferings , so valorous , and all for their God , that this alone had been sufficient to haue cured Babell , had she not been incurable . Oh happy kingdome where be such Nobles , and blessed that Court , that cherisheth such Courtiers : the diuell should neuer haue his church , where God hath but his Chappell , if it were thus in Christian kingdoms . The people also had their hand in this good businesse , they ceased not in all the time of their captiuitie , to vse all the meanes they could to bring Babel from her gentilisme , and Idolatry ; and therefore here are bolde to affirm when she is at the point of her destruction , We for our parts are no way guilty of it : nay , if she would haue beene ruled by vs , she had neuer come to this , for ▪ Wee would haue healed her .

But how woulde they haue healed her ( may some say ) what meanes vsed they ? it is soone sayde , Wee would : words are cheape . But gaue they Babell nothing but sweete wordes ? Certainely , they were carefull to vse all good meanes : which especially are

these 3. Instruction , Example , Prayer .

1. By continuall instruction , laying open their errors , discouering their impyeties , and laying before them the excellency of true religion .

2. By their continuall example , practicing their own religion euen before their very faces , not fearing their scornes , and rebukes , no not the contrary lawes made purposely against them ; as we may see in the example of Daniels thrise a day praying to his God towards Ierusalem e e Dan. 6 , 10. : the people also in midst of their mirth would weep when they remembred Syon f f Psal. 137. 1. 2 , and would cast away their musicke and depriue themselues of all comforts , when they remembred the desolation of their religion . Which practices did no doubt amaze the Babylonians , and had bin sufficient to haue driuen them into deeper and better considerations ( had they not been incurable ) and it is to be hoped that the sight hereof did good on some of them .

3. They endeuoured to heale them by their prayers , praying continually and desiring God to heale them : for as the Parent is sayd to blesse his child , by praying to God to blesse him g g Gen. 27. per totum . & 48. 15 &c. to 21. ; so one may be sayde to heale another , by praying that GOD may heale him . And that they did this dutie , is no question : for it was so commanded them by the Lord ; Seeke the prosperity of Babylon , & pray to the Lord for it , h h Ierem. 29. 7 . By these meanes , they endeuoured the curing of Babylon , tho they were no Prophets : and by these means , may one priuate man further the saluation of another . Thus euery good man is as it were a litle pastor to his neighbour : and happy were it for the Church of God , if all priuate persons would performe these duties , one to another .

The third & last circumstance is , whom they would haue healed : the Text answereth ; Babel : where wee obserue two points .

First , that the Israelites aymed not at the conuersion of the great ones , and men of State only , but euen at all the people of Babell . Whereby , it is apparant they sought not themselues : for then they would haue fisht for the great ones onely , or especially ( as doe the Iesuites , and craftier sort of Friers at this day i i See Watson in his Quodlibets often . ; but they sought the saluation of soules , which they knew to be all alike before God . For they had learned , afore they came at Babel , that euery soule is Gods , the soule of the sonne , as well as of the father k k Ezech. 18. 4. , and consequently of the subiect and seruant as wel as of the king and Commaunder , and the meanest mans as well as the mightiest : and therfore they endeuoured the conuersion of all .

The godly and conscionable Minister , must heere learne to haue care of the least and poorest soule in his parish , considering it is as deare and precious as the best . For , as good hands made it , as the best l l Pro 22. 2. : as precious bloud was shed to saue it , as for the greatest mans on earth m m Gal. 3. 28. 14 . Therfore , let them not bee like those proud spirits , and carnall minded men , that thinke ordinarie parishes not worthy of them , and therefore will preach no where but at the Court , or in great & solemne assemblies nor like those who in their parish , will be acquainted with none , conuerse with none , confer with none , visit none , but the rich and mighty ; but as for the poore , they may liue & die as they can for them . Such men might remember the blessed Apostle who kept back nothing , but taught ( not in Courts and Palaces , and great house 〈◊〉 but ) through euery house , n Acts. 20. 20. ver. 31. ver. 26 and that he ceased not to w 〈…〉 euery one , & stood vpon it boldly , that hee was cleere from the bloud of all men ( see : not some , but all ) : and in another place expounding himselfe sayth , his continuall course is to witnesse Gods will both to small and great o o Act. 26. 22 . He that lookes for Pauls reward , at Gods hand , must thus behaue himselfe to Gods people , remembring his account is not for trifles , but for soules , and to that God who hath told vs afore hand , Euery soule is mine p p Ezech. 18. 4 .

The good father of the family must learn here , not himself , and his wife only , but to see that his children , and seruants , & those not some of the chiefe , but all , euen the meanest may know & serue God . Such a man was Abraham , he was not carefull for Isaac alone , his deere sonne , the sonne of the beloued : but oh ( sayth he to God ) that euen Ishmael might liue in thy sight q q Gen. 17. 18 : and therfore God becomes Abrahams suretie , he giues his word for him ; I knowe Abraham that he will ( not looke to some of his principall officers , but ) commaund not this sonne or that daughter , but his sonnes and his family to keep the way of the Lord r r Gen. 18. 19 : & yet in Abrahams house were 318. persons born and brought vp , &c. s s Gen. 14. 14 . More shame for the great men of this age , both in City & country ( who though they be great , & daily plot to be greater , yet keepe they not so great houses and families as Abraham did ) ; in whose families , many of their inferiour officers , and seruants , doe scarce euer come to Church : and much more shame to some parents , who being blessed of God with many children do partially respect some of them , & seeke their good of soule and body , & neglect others , who it may be are more worthy : what would they do if they were profane & vndutiful Ishmaels , when they are so vnmindful , & respectless euen of such as be holy , & dutiful Isaacs : but let such children confort themselues in this , that God their better father and best friend is no respecter of persons . These are the ordinary faults of fathers and mothers in these daies : but assuredly , those that be heires of Abrahams faith t t Gal. 3. 7 , wil distribute their loue to euery one & care for the soule of their meanest seruants , & take order in their families , that all their officers , euery day ( at least in their course ) may go to Church , & their very kitchin-boies , & horse-boyes , may learne to knowe the God of their saluation u u 1. C 〈…〉 ● . 9 ; that so he may be able to say with a good conscience , I found my family a confused Babell of disorder & profaneness , but I haue heartily endeuored to make it a little Church : & tho my family be great yet there is not one whom I would not haue healed . Thus they would haue healed al : but where began they ? whom did they desire to win first & principally ? certainly the greatest : as namely , the K. & Counsellers of State . This course took Daniel , in whom ( more then in any one ) this prophecy was fulfilled : who after he had done the business for which the K. sent for him , then fel he to the business of God , wherof is spoken in this text , namely to see if he could heal the king : ô King ( saith he ) thou art a king ; but there is a higher ; know , know , that the heauens bear rule . Wherefore ô King , let my counsell be acceptable vnto thee , breake of thy sinnes by repentance , &c. Lo , let there be a healing of thine errour w w Dan 4. 24. . Well knew Daniel , that if once the King would abandon his Idolatrie , and imbrace the truth , easily would the people be induced to follow him : So , where euer is true reformation either of errors in doctrine , or corruption in manners , it must begin at the highest ; els it will be to little purpose . To little effect , were it in the natural body , to heale the hand and foote , when the head is deadly sicke ; but heale the head first , and then more easily the body will be cured : So in the spirituall bodie , how should Babel be healed , when the King will not ? how should they become Christian , when the king persists a heathen : euen so in our State , how shal poperie be extinguisht ? how shall vain swearing , wantonness , profaning of the Sabboth , bribery , and other the sins of this age be reformed in the body of the people , if they be suffred to harbor in the court , & to creep into the Kings priuy Chamber ? Priuate persons will hardly be brought to esteem those to be sinnes , that are the common practices of great persons . Therefore wee haue cause to blesse God for giuing vs such a King , as hath care of religion , and who in his owne person , is an enemie to poperie , a detester of wantonnesse , and iniustice , and manie vile sinnes too commonly found in persons of his place . And let vs not cease to pray , that GOD would confirme him in all goodnesse , and that he may still goe on with Dauid to reforme the sinnes of the greatest ▪ and them that are neerest him : for when a King sayth , No wicked person shall serue me , nor abide in my sight ; then all wicked workers wil easily be destroyed out of the land x x Ps. 101. see the whole psalme . . If this had been in Babel , she had been cured : but the want of this was the cause of that that followeth .

But shee could not be healed . The 2. point .

HItherto we haue spoken of the first generall point ; namely , the louing and holy care of Israel , They would haue cured Babell : Now followes the second , that is , the ill issue of their labors , caused by the obstinate malice of the Babylonians , She wold not be healed ; some read , she could not be healed , som she is not healed , all to one end ; for he that wil not be healed , is not , nay cannot be healed : for God heals no man , conuerts no man , saues no man against his wil : therfore , he that wil not be healed , cannot be healed ; and so Babel is incurable because she contemned the meane , and would not be healed . The godly Israelites did all they could : but the Babylonians had their answere , ( as ready as now haue the papists ) Think you , you ( seely Israelites ) that you are able to teach Babylon a better religion then it hath ? is not hers of so many , and so many years continuance ? was it not the religion our forefathers liued and dyed in ? and is it not generall and vniuersall ouer the world , and yours but in a corner ? and is not ours visible ? and dooth it not prosper and flourish ? and is not yours condemned by the consent of all the world ? and you for holding it , iustly ouerthrowen and conquerd by vs ? is not your visible Temple now defaced ? your publick daily sacrifice ceased and your succession cut off ? and if you haue any thing left is it not inuisible , and in secret corners ? and what can you alleadge for your religion ? That you haue manie learned men . Alas poore men , for one learned Rabbine that you haue , haue not wee twenty ? are not the Chaldeans the famoust learned men of the world , renowned for their high wisedome , their skill in Astrologie , interpretation of dreames , and other the most secret and supernaturall Sciences of the world ? & do you think it possible that so many learned Doctors can be deceiued , nay all the world be in an error , and onely you that holde a particular faction , and a singular new found religion , by your selues , should haue the truth amongst you ? Goe , go , poore soules , and sing the Hebrue songs by your selues : but meddle not with the high mysteries of the Chaldeans religion . And what will you haue more ? Shew if you can one nation of your religion , but your selues : but all the world is of ours . You wil say you haue a succession from Noah , and haue not wee so too ? you came from Shem : and came not we also from him , or at least from som other of Noahs sons ? You are but one poor branch of Shems roote : there be many others lineally descended from him , greater nations then you are ; and do any of them follow your faction ? Looke into the world at this daie , and see if anie nation of all that came from all the sons of Noah be of your religion : all that came of Cham are of ours , all that came of Iaphet are of ours , and all that came of Shem , but only your selues . See then what fooles you are to striue against so strong a streame , and to forsake the a●ntient and knowen high-waie , so long , and so well trodden and to take and chuse a singular by-waie of your owne . For , did not all Nations walke in our waie , and was there anie one Nation of your Religion , till one MOYSES , and after him one SAMVEL , and DAVID , and a fewe others ( to make themselues great and to bring to passe their owne purposes ) made a publique reuolte from the Religion of all other Nations , and set you vp first a Tabernacle , and then a Temple of your owne ? Therefore you are to bee deemed and condemned for Schismatickes , who haue cut your selues off from the auntient and vniuersall Religion of the World . And what though you can pleade continuance of some hundreths of yeares , yet what is that to our time ? for when you can scarce shewe three poore householdes in all the earth of your Religion , ( as namelie , in the dayes of ABRAHAM and long both before and after ) then can we prooue that all the Kingdomes and Nations of the whole earth were of ours .

Neuer bragge that Abraham is of your religion , and therefore you are antient : for his Father and his Grand-father were ours , and therefore we are elder . During the time that you haue had your Kings and Priestes , shewe one nation by you conuerted , or one that came and ioyned with you of all that time : and tho God suffred you for a time , yet see how at the last hee hath brought you downe ; and as you forsook vs and the antient religion , which we stil keep & maintain , so he hath now giuen vs power ouer you , to conquer your kingdom & deface your religion , as it hath deserued : therefore neuer labour to bring vs to your noueltie and new fangled religion , but rather come home to vs and to the auntient religion of our forefathers : neuer endeuour to seduce vs into your secret and schismaticall , and inuisible ; but rather come you into the light & sun-shine of our glorious profession : neuer tell vs , of healing vs : heale your selues seely fooles , for you haue need ; as for vs , we are well , we are far better then Israel can make vs .

Thus did Babell cast away the good counsell that the Israelites gaue them , and pleased themselues in the like carnall arguments , and fleshly conceits , as Papists in their poperie , & other profane men in their carnalitie , do at this daie ; setting these and many more faire glosses on their religion , and think themselues in far better case then the Israelites : & when God coms to giue the verdite , they are sicke , and which is worse are past healing . Heere we may learn : 1. First the pittifull estate of wicked men , They are wounded ; nay , they will bee wounded , but will not bee healed ; they will wound themselues , but neither can heale themselues , nor will let others heale them : are not they worthy to perish ? they are in the fire and neither will come out , nor let others pull them out : are they not worthy to burne ? being in prison , the doore set open to them , and they will not stir to come out ; are they not worthy to bee slaues for euer ? they are deadly sicke : the Physition comes to them that is able to heale them , and they will not heare him : are they not worthy to die ? O deafe adders that stop their eares against the voice of the best and wisest charmers ! and yet these men are the mockers , and scorners of them that bee godly , & the discouragers of many a man in the waies of God . Som seeing their worldly prosperity , stand amazed , and enuy their estate : but alas , why should any man do so ? for if their estate be rightly considered , they deserue rather to be pittied , then either enuied , or any waie regarded .

Further , heere wee may see how it fares with Gods children in this world ; oft times they must lose their labour , when they haue sincerely , and zealously endeuoured the conuersion of sinners . Israel would haue healed Babel : but when all is done , shee will not bee healed . So saith Salomon , Rebuke a scorner and he will hate thee y y Prou. 9. 8 . No maruell , if this be so with priuate men , when the Ministers & Prophets of the Lord , finde oftentimes so little profit of their great labours , that they crie out ; I haue laboured in vaine , and spent my strength in vaine z z Esay . 49. 4 . And Ministers may not think much hereat : for the Prophet makes that complaint , not in his owne person only , and his fellow Prophets , but euen in the person of Christ himselfe , whose labor was much of it lost in this respect . For it is apparant in the Gospell how little he preuayled with many of his own nation , yea with the learned Rabbines the Scribes and Pharisies a a Luke . 7. 30 : And after all the excellent sermons made all the time before , went not Iudas away fuller of Sathan then he came b b Ioh. 13. 27 ? And to conclude , did not God himselfe preach from heauen , a notable sermon to Cain ? and was he not worse for it , & being hellishly inraged , instantly after the Sermon ranne out and slewe his Brother c c Genes. 4. 7 ? Thus howsoeuer Gods word neuer returns in vaine , but prospers in the work whereabout the Lord doth send it d d Esay . 55. 11. : Yet , it is heere apparant , that it is not alwaies the sauour of life to life , but often of death to death , in whose mouth soeuer it is spoken .

Wee must heere learne , not to bee discouraged in our courses of seeking mens conuersions ; Priuate men to practice the duties of admonition , exhortation , &c. vnto their neighbours that bee out of the waie : Nor Ministers , to preach the word , with all diligence . For howsoeuer thy labour may be lost to some , yet knowe thy labour is neuer lost before God : for be it the sa●●our of life , or of death , it is a sweete sauour to God , ( sayth the Apostle e e 2. Cor. 2. 14. 15. 16. ) : and tho in regarde of men that will not be cured ; thou hast laboured in vain , and spent thy strength in vaine , yet , sayth the Prophet , My iudgement is with the Lord , and my worke with my God f f Esay . 49. 4 . And let not the good man of God be too much cast down , tho he see little fruite of his great labours ; remembring that IESVS CHRIST and God himselfe haue lost their labour vppon manie men : and heere the Church haue manie yeares endeuoured to cure Babel , and all is in vaine . For shee will not bee healed : And will shee not , what then remaines but this that followeth ?

Let vs forsake her , &c. The. 3. point .

FOr , after all meanes vsed and all in vaine , then what should we doe but forsake them that needs will be forsaken of God , and haue nothing to doe with them , who will haue no fellowship with the Lord ? This is the third point , and touching it there be three points

examinable ; namely , 1. how Babel is to be forsaken . 2. why 3. when

For the first , how is Babel to be forsaken when there is no more hope of curing her ? the answere is , not in loue and affectionate desire to do her good : but still the wicked man is to bee pittied , still to be loued , still to be mourned for , still must the godly man wish well to him , tho he care not for it , but scoffe at all . Thus when the Prophet had called vpon the people , g g Ier. 13. 16. 17 Heare and giue eare , be not proud , but yeelde and turne and repent , and giue glory to God before he send darkeness , &c. Hee then addeth : But if you will not heare and obaye , my soule shall weepe in secret for your pride , and mine eyes shall drop downe teares , &c. Thus the good man sends vp many a sigh , and sheads many a teare for the wicked , that neuer gaue one groane for themselues .

Nor must we forsake them in prayer ; but tho they seeme to vs neuer so incurable , wee must still pray without ceasing to GOD for them : for that that is impossible to vs , is possible inough with the Lord ( h ) . God forbid ( sayth Samuel ) that I should cease to praie for you i i 1. Sam. 12 : and so must we say of all , euen the greatest sinners ; saue only them that sinne against the holy Ghost , which no priuate men , but only the whole Church can discerne and iudge of : God forbid that I should cease to pray for them . Neither must wee forsake them by a final separation , neuer to come at them , nor to assist them any more : but still we must be willing to go againe , and do our endeuour , if euer there be hope that they wil be healed . Forgiue ( saith Christ ) not seuen onely , but 70. times 7. times . When a sicke man is froward and impatient , then the good Physition must be the Patient ; and tho hee haue come oft , & to no purpose , yet if at last he wil be healed , he must not forsake him ; so must Gods children reioyce , if after neuer so many repulses , the wicked will be content at the last to heare and to be healed . Thus wee must still loue and pittie them , stil pray for them , and still be readie to doe them good : and in these three respectes we must not forsake them .

But we must forsake Babel . First in regard of conuersation : wee must separate our selues ▪ from the wicked mans companie and societie , as far as lawfully & conueniently we may , after we see him obstinate and incurable : it is Gods commandement , Flee from the midst of Babel ; depart out of the land of the Chaldeans k k Ierem. 50. 8 : and do not this slackly & slowly ( like Lots wife l l Gen. 19. ●6 but be as the hee Goates before the flock . Secondly , in regard of the meanes : for after that by her often and obstinate refusall , ( ioyned with spightfull contempt both of the means and the men that brings them ) she hath shewed her selfe to be a filthy swine , then pearles are no longer to bee cast before her , holy things must no more bee giuen to such Dogges ; but they are to bee left to their vomit and mire , till God shew either his mercy , or iustice vpon them , either in their conuersion or confusion .

Thus must shee be forsaken : and the reason why ( which is the second point ) is double .

First , in regarde of our selues : wee must forsake the wicked when they are incurable , least in steede of dooing good to them , wee take hurt our selues , by beeing polluted by her contagion , or made partaker of her sinnes ; and consequently , of her punishment . God giueth this reason himselfe : Flee out of the middest of Babel , and deliuer euerie man his soule , be not destroyed in her iniquitie m m Ierem. 51. 6 . Therfore , after that a christian man perceiues there is more danger to get hurt from them , then hope to do good to them , he is bound no longer to stay ; nay , hee is bound to leaue them and look to the safety of his owne soule and body .

Secondly , in regard of the means vsed to heal them : which because they be the holy ordinances of God , & pretious pearls ; therfore are they not to be exposed to the contempt of wicked men , nor to be trodden vnder the foule feete of their peruerse and scornefull spirits : Both these reasons doth Christ couple together , Giue not that ( saith hee ) that is holy to dogs , neither cast your pearles before swine , least they treade them vnder their feet , and turning again all to rent you n n Mat. 7. 6. . Christ would neither haue his ordinances abused , nor his children hurt by the wicked men .

Thus wee see the maner how , and the reasons why : Now let vs see the time when Babel must be forsaken ; when she is incurable , but not til then : first , long time is to be spent , all meanes to be vsed , all waies to be tried , all patience to be practiced , and all wisdome to be exercised , all occasions to bee taken , that probably may preuaile to doe them good . But if after all this , they be incurable , and out of hope ; then must we forsake them , but not till then , not till there bee no hope at all : he that forsakes Babel till then , is wanting in his dutie , and hath much to answere for before God . For if the Physician may not forsake this vile body o o Phil. 3. 21 as long as there is any hope of life ; then how may anie man forsake the soule that is pretious , and that cost so pretious bloud p p 1. Pet. 1. 19 ? Surely , the spirituall Physician must neuer forsake a Church , a people , or a man , as long as there is anie hope of curing and conuerting him .

Heere is condemned the practice of two sorts of men amongst vs . First , such as be now tearmed of the separation , formerly and vsually called Brownists ; who forsake our Church , and cut off themselues from our congregations , and separate themselues to a faction , and fashion , or as they call it , into a couenant and communion of their owne deuising ; these men haue made a grieuous rent , and giuen a deepe wounde into the peace of our Church : they vse this place and others like against vs , & say ; We would haue healed you , but you will not bee healed , therefore we forsake you : but they abuse the place ; therefore , I will turne the point of this their weapon against themselues : I meane against their errors , and this their bitter and schismaticall separation . To this end I would aske these men but 4. questions : whereunto if they can giue me satisfaction , I will be one of them .

First therefore , whereas you say that Wee are wounded incurably , and will not be healed , I aske : Wherein are wee deadly or incurably wounded ? what fundamentall wound is in our doctrine ? what deadly corruption is in our discipline , such as eats out the heart , and life , and being of a Church ? what book of Canonicall scripture receiue we not ? what holde wee for Canonicall , that is not ? what sacrament that Christ ordained do we want ? and what haue we more then Christ ordained ? what article of faith deny wee ? or what holde we for an article of faith that is not ? what fundamentall heresie doth our doctrine maintaine ? what haue wee in our Church , that ouerthrowes the being of a Church ? what is necessarily required to make a Church , that we do want ? Do not say , These be many questions : for if you wil haue them all in one generall , I will end it as I began ; Wherein are wee deadly & incurably wounded ? If I should walk a while on your owne grounds , & grant you that which you can neuer proue ; yet will it not follow that we are incurably , or deadly , wounded . A man may want a finger , or haue some blemishes in his face , and yet bee a strong and perfect man , sound , and heart-whole , and able to ouerthrowe his enemies : so , tho there were in our Church , those wounds you speake of , yet do they not come neere the heart , they bee not deadly , they may blemish the beauty , but endanger not the life of our Church . The Churches of Corinth and Galatia , had other kind of blemishes then ours hath ; blessed be God . Corinth doubted or erred in the great article of the Resurrection . 1. Cor. 15. The Galathians erred fouly in the high and maine point of Iustification , and yet Corinth a Church of God sanctified in Christ Iesus . 1. Corinth. 1. 2. And Galatia , though almost remooued to another Gospell , Galathians . 1. 6. yet not withstanding a Church for all that . Galat. 1. 2. And if you will adde to these fundamentall errours in doctrine , corruptions in manners , and disorders in Gods seruice , you can with no shewe of truth lay such to the charge of our Church , as is apparant were rife in the Church of Corinth : and then shall Corinth bee a Church , and not England ? Let the Lord bee Iudge betwixt you and vs . Therefore , if wee should grant vnto you that our Church were blemished or wounded ; yet not beeing deadly wounded , your separation from vs is schismaticall and vniust : and more cruell and vnchristianlie deale you with our Church , then did Gods Church with Babell ; who forsooke her not til she was deadly wounded , and past life . To conclude , if Israel might not forsake Babel til then ; then what are you that dare forsake a Church of God , wherin they haue found God , if euer they haue found him yet , & wherein the diuell himselfe cannot shewe one deadly wound : Blessed be the Lord that hath so healed vs .

Secondly , seeing they say that we are wounded , but as for themselues they be healed , & therfore they must separate , and so keep the sound from the sicke ; I aske them this question : Are they healed ? then where were they healed ? where were they called ? where were they regenerat & begotten to Christ ? was it not in the wombe of this our Church , & by means of the immortall seede of Gods word , that is daily sowen in our Church , & by the ministry of those men that were called by our Church , and yet cleaue to our Church , and mourn for their separation ; and by the dewe of that blessing from aboue , which is dayly poured vpon our assemblies , from Gods merciful right hand ? Then how can they deny that to be a true Church , a holy church , a Church of God , wherein ordinarily men are called , and brought to God ? And how vnthankfull and vndutifull are they to their spirituall mother , to forsake hir and cast the dust of contempt in her face that bore them in her wombe , and brought them foorth the sonnes of God ? To auoid this , what can they say , but one of these two things : either that there is indeed a true Ministery of the word amongst vs ; but it is not powerfull to anie but themselues : that wee haue the word truly preached , and so as it may conuert a man ; but it is not the sauour of life to anie , but such as come into their couenant : ( but from this horrible , and hellish pride , good Lord deliuer them ; or els let them be assured such a height of pride , is sure to haue a fearful fal . ) Or if not this , then must they say that they were not called , in our Church , but since they left vs : But they haue bard themselues already from that plea. For , it being obiected to them that they haue left our church , not out of conscience , but out of carnal discontents , and vpon fleshly reasons , worldly grounds ; they all stoutly answer and stifly stand to it , that they do it not vpon any such grounds , nor for anie reasons of flesh and bloud ; but meerely and onely out of conscience and for their saluation , and that gladly they would haue staied , but with a good conscience they could not . If this be true , then they had conscience before they left vs : then where came they to that conscience and care of their saluation , but in our Church ? Now , a good conscience cannot be seuered from regeneration and an effectual calling : therefore , they cannot deny , but they were regenerate , and called in our Church ; vnlesse they wil say , they had no conscience when they forsooke vs : which if they doe , then I will yeelde that my question is answered .

If they grant they were called afore they went , and that stil they who fall from vs to them , are called ; then how can that be but a true Church , wherein by their own confession , men are ordinarily begotten to God ? & how can that be but a lawful & holy ministery , which brings men to saluation ? therefore , ( vpon their own grounds ) they haue no iust cause to leaue vs . For that Church and Ministry that brings a man to grace , and to faith , is able to bring him to glory & saluation : and that which is able effectually to begin , is able effectually to finish the good worke of God in any man .

Thirdly , if they be healed , and we still deadly wounded , then I ask them : How haue they sought , and sufficiently endeuoured our healing ? and till they haue done all that possible can be done for our healing , how dare they forsake vs ? For if the Israelites might not forsake Babel till then ; shall they forsake vs , afore they haue put all meanes to the farthest ? if they be healed alreadie , why doe they not more seriously labour the healing of others ? They cannot but knowe , there bee manie in our Church curable inough , if they coulde shew them to neede their healing : why then doe not they stay amongst vs , to heale and helpe vs ? He is no good Physician , that flies and forsakes his Patient : they therfore , if they be healers , and would heale vs as they pretend , why do they not stay with vs , & shew vs our wounds , and apply the means to heale vs ? But contrariwise , they forsake vs , and runne into corners and raile on vs , and call vs Babylon , Antichristian , and the synagogue of the wicked , and that wee are no Church , and CHRIST is not amongst vs . Are these the plaisters with which you will heale vs ? is this the waie to heale , to make wounds wider and deeper then indeed they be ? Hee is a pitifull Physician that makes his Patient worse then hee findes him : but he is not tolerable , that makes him worse then indeed he is , or will make him belieue he is hearte-sicke and deadly , when his finger aketh . They alledge persecution , and that therfore they cannot stay with vs but are constrained to leaue vs : but assuredly ( were it true that they say , that we were deadly wounded , and they able to heale vs ) then , seeing they cannot saie that all amongst vs are incurable , they would care for no danger that could befall their bodies , so that they might heale our soules and gaine them to God . Therfore I conclude , that if wee would grant them their owne grounds , that they are as good as they pretend to be , and wee as ill as they would make vs ; yet notwithstanding , their separation is vnchristian , because its certaine none of them can haue assured testimony to his conscience , that hee hath done all hee can possibly for our healing : till which time no man may forsake another ; especially no Christian forsake another : & least of all a priuate man forsake a Church . Fourthly , and lastly , if they will needes leaue our Church , whither wil they go ? To leaue one thing , for another no better , is seely ; but for a worse , is folly and madnes . But they will say they leaue vs to take the better : then shewe me a better religion , and a better Church then the Protestant Churches of Europe are , and the religion amongst them . You will not goe to the Lutheranes , for they ( you say ) are worse then we : much lesse to the Papists , for they apparantly are worst of all : whither then ? will you goe to the Church of the Lowe ▪ Countries ? but they are of our confession . will you go to the Churches of France ? but they are of our confession ? will you goe to the Church of Geneua , or the free Cities of the Empire ? but they are of our religion . will you goe to the Church of Scotland , to the Cantons of Switzerland , to the States , and Princes of Germany ? but they are all of our confession , and so professe themselues to be q q See the harmonie of confessions . . Looke ouer all Christendome , and you shall not find a Church that condemneth ours , nor any that is not of our religion , nor anie one but that professeth it selfe to bee of the same confession with vs , and not to differ from vs in anie substantiall or fundamental point . Whither then wil you go , or what remains for you to go vnto , but vnto your corners & conuenticles , where you are your own caruers , your owne Iudges , your own approuers , but haue not one Church in Christendome to approoue you .

So that then it remains , it must either be granted you , that you are better then all others , and that ( notwithstanding the Gospell preached thus long , since the reuealing of Anti-christ ) there is not one true Church in the world but your selues : or els you must grant that there is no better Church for you to goe vnto , if you forsake vs . Therefore plaie the wise mens part ; forsake not our church , til you can shew a better . And tell vs not of France , Scotland , Geneua , Zurick , Basil , &c. for they be all ours , and not yours : they will and do all approue vs as a glorious Church , and condemn you , as factious , and schismaticall . And seeing you can finde none better ( all things considered ) and haue none to fly to but your selues ( who are the parties now in question , and therefore no fit Iudges of the matter ) look well about you ; and if vnaduised zeale haue caused this bitter separation , then by your returne make vp that b●each again , which by your reuolt you made in our Church : Returne againe into the bosome of the Church , aske pardon of that your Mother , who brought you forth children of light : Come , & ioine with vs against the Papist , the common enemy ; who , by our diuision hath gotten ground vpon vs all .

Remember Peters answere , when Christ asked the Apostles , after so many fell from him , what ( sayth he ) Will you also go awaie ? Alas Master , saith Peter , Whither shall we go ? thou hast the words of eternall life r r Iohn . 6. 61 . So will you say , if true humilitie and sauing grace possesse you , when your deere Mother in whose wombe you were conceiued , and with whose brests you haue been fed , shall ask you ( after so many reuolters to poperie ) what , Will you also go awaie ? Alas ! whither should we goe from thee ? Thou hast the words , and thou hast the Sacraments , of eternall life . Yea , malice it selfe cannot denie but wee haue them ; and he who gaue them vs , grant wee may long enioy them , Amen .

And as for you , my brethren ( Brethren I call you , because I am sure wee had both one mother ) looke well about you , and consider of the bitter effects like to follow , vpon this your separation : remember that they will all lie heauy vpon you . And do not say , you are driuen out : for if it be the Church , and if the words of eternall life be here , nothing in the world ought to driue you from it . Nay , your separation was wilfull : therefore , let your returne be voluntarie : and till then , esteeme as basely and censure as sharpely of vs as you list ; but knowe , that for this diuision of Ruben , are great thoughts of heart s s Iudg. 5. 15 .

The second sort of men , whose practice is reprooued by this doctrine , be such , as refuse publick places in the Church , and Common-wealth , and retire themselues into priuate and discontented cours●s , and will not be imployed for the publicke ; because they pretend the daies are euill , and many sores in our bodie incurable , vnlesse there bee other order taken for their healing . To these men I would say but two words .

1. Are the daies euill ? the more need haue they to be amended by each ones helping hand . And if we haue any wounds in Church or State , more cause hath each one that loues the peace and health of Ierusalem , to indeuour the present healing therof , least they fester and growe worse .

But secondly , are the times euill ? Nay , are they not made euil by thee ? at least , are they not the worse for thee and thy sinnes ? Who can shew his face and saie ; I haue committed no sins , that may be in part a cause to bring downe the spirituall and corporall plagues that are amongst vs ? Then what are they that are so busie to complaine of the times , and so slacke to complain of their sins ? But it is a trick of hypocrisie , to be so eagle eied in prying into the illnesse of the times , & so blind and dull in considering his owne sinnes , the cause of all that ill . Thou therfore , contrariwise , out of a holy and humbled heart confess , that seeing thy sins haue made the times worse then els they would haue bin , therfore thou hast cause to endeuor for thy part to make them better . Then set thy shoulder to the burthen , and put thy necke to the yoke , remembring that euen Babel it selfe is not to be forsaken , till it be altogether incurable , & past all hope : But being incurable ( as here the text saith ) she is ; therfore , saith the church , Let vs forsake her .

And now Babel being forsaken of the Church , what remaines to be expected ? nothing but vengeance and destruction .

For her iudgement is come vp vnto heauen , &c. The 4. point .

IN these words is laid downe the last point ; namely , what becomes of Babel , when being incurable shee is forsaken by the Church : she is made ready for iudgement and destruction . Here we may learne ( amongst many others ) 2. most worthy doctrines .

First , what the wicked get by persecuting , and banishing , and seeking to roote out Gods children : surely , euen nothing but the hastening of their own destruction . The Babylonians cared not for the Israelites company : but as soone as they were gone , destruction came vpon Babell . Whilst they stay , the wicked are spared : but when they are gone , vengeance breaks out . Whilst Lot was in Sodom it perished not : Nay , ( saith the Angell to him ) haste thee awaie , for I can do nothing till thou be safe from amongst them u u Gen. 19. 22 . See , God the good King is more carefull to saue one of his own seruants , then to destroy a thousand enemies : but see their madnesse , they mocked and flowted this Lot , scorned him as a stranger , and many waies grieued his righteous soule , were weary of him , and his company , and tryed euery waie , to make him wearie of the Towne ; for they held it worse , as long as he was in it : at last they haue their wills , and hee forsakes them ; but with him their protection is gone , and now fire , and brimstone , falls from heauen on them . So , at this day do the wicked and worldly men : whom hate they , whom accuse they , whom abuse they , whom lie they in waite for , whom persecute they , whom would they destroie , whom banish they , whom are they weary of , but of the godly men ? When they die , they bid them be gone , and wish that all were gone after them ; not knowing ( poor fools ) that if these men stood not in the gap , the fire of Gods wrath had long since broken out vpon them ; and when they are gone , then they are well apayed , and are glad : But alas ! what haue they gayned ? euen as much as Sodom did when they had cast out Lot .

Secondly , we may here learn what a feareful & dangerous thing it is not to be healed by spiritual Physick ( that is ) not to profit by the word of God , nor to bee conuerted from sinne , when God giues meanes . For what is this but an euident testimony of Gods heauie wrath , and a certaine forerunner of damnation ? Wil not Babylon be healed ? then what followes but destruction ? So in the newe Testament , if our Gospell be hid , ( saith Paul it is hid from them that perish w w 1. Cor. 4. 3 . For as if at noon day any man say the sunne shines not , it is because hee is blinded and cannot see : so , if in the sun-shine of the Gospell , some see it not , but in the midst of that light liue in darknesse , its certaine they are blinded by Sathan , and if they continue so are marked vp for iust damnation . A fearfull example we haue hereof in the sonnes of Eli , of whom the Text sayth , their Father hearing of all the euil they did , called them and reproued them , and gaue them good and ghostly counsell , able ( a man would haue thought ) to haue turned their hearts ; especially comming from a Father , and from him that was the Iudge and Prophet of the Church : But all in vaine ; for , notwithstanding , they obayed not the voice of their father : and mark the reason ; because the Lord would slay them . Whereby its apparant , that there is not ( ordinarily ) a surer signe of a reprobate , then not to obey the voice and word of God , nor to profit by those meanes that God giues a man for his conuersion .

A matter of speciall vse to our Church , which hath so long enioyed the Gospell : but to you of this Citie especially , who haue long and liberally been fed from heauen , with abundance and variety of spiritual food . Therfore , euery one looke to thy selfe how thou profitest by these good means . For be assured , if any congregation or particular man haue vse of the meanes & profiteth not , but runneth on hardned in his sinnes ; it is because he is a vessel of Gods wrath and prepared for damnation : but contrariwise , he that heareth and yeeldeth , and obeieth , and repenteth , it is an vndoubted pledge to him of his saluation , layed vp in heauen assuredly for him . Therfore , let euery one take heed : for otherwise his lot will be like Babylons ; of whome we here finde that because all meanes vsed to conuert her were in vaine , therefore she is now iustly destroied , and remains a monument of misery , and a spectacle of Gods iustice , to all posterities x x Read , for this end , the 50. and 51. Chapt. of Ieremie , and other places of the Prophets . .

Thus concerning the literall Babylon wee haue heard , 1. How Israel would haue cured her . 2. How she will not be healed . 3. How therfore she is forsaken of the Church . And 4. How being past cure , shee is therefore destroyed .

And hauing thus performed the first part of my task , namely touching the old & literall Babell : it now remaines that we come to the Mysticall Babylon ; in and concerning whom , all these 4. are as true as in the former .

The Second Part , touching mysticall Babylon .

THat which we haue heard of the literal , is also true in the mystical Babylon . Mystical Babylon is the spiritual kingdome of darkenesse , the kingdome of Satan . And this kingdom is partly temporarie ; which is the kingdom of Antichrist : and partly permanent , and perpetuall ; and that is the kingdom of Sin . That the kingdome of Antichrist , namely , the Church of Rome , is mysticall Babylon , I will not stand to proue , seeing it is granted by Bellarmin a a Bellar. de Romano pontif . lib. 3. cap. 13. in resp. ad argu. , 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 b b Reuel. 17. 9 ( as the Text sayth ) then Rome is Babylon , which aboue all or anie Citie in the world , is so : and that not on seauen obscure or little hillocks , but seauen hills famously and notoriously knowen by name c c Mons Coelius . Exquilinus . Palatinus . Viminalis . Quirinalis . Auentinus . Capitolinus . . Nor is it any thing worth , to say that olde Rome was indeede so seated , but that now it is shrunke into the plain of Campo Martio . For notwithstanding that it be true for the body of the town ; yet diuers publicke places where Antichrist exerciseth his authoritie and tyrannicall iurisdiction , are yet to this daie on those hils ; as namely , & especially , the Lateran Church and Palace : which Church one of their Popes hath by Bull & Charter made the head of all the Churches of the world ; to wit Gregory the eleuenth d d Gregorius xj . vide constitut. pont. Rom. per Pet. Mathaeum , inter constitut. Greg. xj . constit . 1. p. 61 almost 250. yeares agoe : and after him Pius the fourth e e Vide eundem inter constitut. Pij . 4. constit . 19. pag. 454. , and of late , Pius quintus f f Vide eundem inter constitut. Pij . 5. constit . 〈…〉 g. 618. 〈…〉 de eiusdem ▪ Mathaei commentaria in illam constitutionem Pij . 5. pag. 621. haue by publicke constitution confirmed the same : and in which Church or palace there haue been held by seuerall Popes , some xxxiij . prouinciall or nationall , & 5. generall Councells ( g ) all or most of them for the raising vp and 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 2. )

1. That monster of transubstantiation , that the substance of breade and wine in the sacrament ceaseth , and is turned into the substance of Christs bodie & bloud h h Vide Concil. Later . sub Innocentio . 3. c. 1

2. That a King , an hereticke , not reforming himselfe and his land , meaning to poperie , is to be deposed by the Pope , his subiects to be discharged from his obedience : and his land to be giuen to Papists ; to whom the popes gift shall be good and effectuall i i Concil. idem cap. 3. .

This Church and palace , besides many of inferior note , stands to this day on the hil Coelius k k Vide Onuphrium in lib. de Ecclesijs vrbis . Et eundem Mathaeum in loco cirato . : and tho now the Pope for his pleasure hath remooued himself ouer the Riuer to the Vaticane , yet in former times , for many hundred yeeres , ( as Blondus himself confesseth ) it was the principall seate of the Popes : which appeareth also by the verses written vp & down the church : especially those that are grauen ouer the marble chaire , which is hard by the high altar where the Pope sitteth at masse .

Haec est Papalis sedes & pontificalis : Praesidet & Christi de iure vicarius isti : Et quia iure datur sedes Romana vocatur : Nec debet vere nisi solus Papa sedere : Et quia sublimis , alij subduntur in imis .

Thus its apparant , his chief throne is vpon one of the 7. hils : and it is very obseruable , that howsoeuer they make their succession from Peter ; and that therfore in reason his Church should haue bin chief yet that God may shewe to the world that their Citie is the Whore that sitteth on seauen hilles ; therefore , by Gods iust iudgement they are so blinded , that they haue made a Church and Palace , that is on one of the hils , superior to that they call S. Peters , and haue given it not only prioritie , and precedence , but euen priuiledge & preheminence aboue S. Peters .

Another answerable reason out of the Text is ; That Citie ( saith the Text is Babylon ) which reigneth ouer the kingdoms of the earth l l Reu. 17. 18 ; but Rome & no other Citie , at that daie & 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 m m 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 not Rome Christian : I answere briefely , that if heathenish Rome bee BABYLON in regard of her sinfulnesse and persecution of the Saints ; then this Rome is Babylon also , seeing in her sinfull abhominations and cruel persecutions , she is nothing inferiour to olde heathenish Rome , as may bee easily prooued & shewed at large , if this time and place required it , & as hath been alreadie shewed by diuerse learned writers , and ( in good part ) confessed by many of their owne . Now then to goe forward touching this mysticall Babel , I propound these 4. points to be considered .

1. That we would haue healed her . 2. That she will not be cured . 3. That therfore 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 wee would haue healed her ; it s most true shee is past cure , I hope it shall be as true that we shall quite forsake her ; and the last hastens fast on , her destruction is at hand and sleepes 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 means , both in the daies 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 , & informing them in the truth , & discouering their errours both by holy Scriptures , and by the ancient Fathers of the best & purest times . Iewel , Fulk , Whitakers , Rainolds , Perkins , and manie other , who now sleep in Christ , haue left behind 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 answere most of their books to this day . Secondly , our continuall praiers for them , both publick , and priuate ; in performance of which dutie , 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 4. years ago they published at Rome a forme of Litanie , and publick praier , for the peruerting of the Realms of Eng. and Scotland , to Poperie m m Vide libellum inscriptum Litaniae & pre●recitandae p● fide catholica Romana in reg nis Ang. & Sco. restituenda & propaganda , & eorundem vnitate cum eadem Ro. eccles. Romae . & duaci . 1603 . But by the waie let it be obserued , that as when Cain left his frowning at his brother , and began to make shew of friendship with him , and entised him by fair words into the fields , then he harbored the heauiest malice in his hart , & there slew him n n Genes. 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 , & laughed both them and hel to scorn , for that their deuise , knoweth we haue not dealt so with them . Wel , if their praiers herafter come so accompanied , let vs haue their curses , and let their prayers turne into their owne bosomes . Thirdly , we haue indeuoured to heale them by our example , professing and practicing our owne religion , daily in their sight : & many of our fathers professed it openly , euen in the times when they preuailed , and gaue their liues in the fire for it . And heerin the example of noble Queen ELIZABETH is worthie of eternall memorie , whose constant zeale to the truth was such , as that all her dayes they could not by their brags , and treasons , and curses , cause her once to feare them ; nor by all their sleights , could euer win the least estimation with her , nor gaine an inch of ground in her heart : nay , her last Proclamation , not two Moneths afore her death , wounded them as deeply , or rather more then euer any one before . o o See the proclamation published in Feb. before her death .

Fourthly , and lastly ; wee endeuoured their healing , by deuising and enacting good and wholesome lawes against their errours , superstitions , impyeties , & seditious courses : somtime in iustice executing them , oftentimes in great mercy suspending them ; thus trying all meanes that might possibly perswade or worke 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 endeuor hir healing , all the happie daies of Q. Elizabeth .

But especially dare wee call the Lord to witnesse , that wee haue endeuoured her healing since the happie 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 ; and if I may giue my iudgement of these daies , the skirtes of the Romish Whore were neuer better discouered , her grossest absurdities and fowlest impyeties neuer so cleerlie 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 CHVRCH .

And beyond all meanes then vsed , and now continued , his Maiestie hath vsed one more ; namely , admirable lenitie , and extraordinarie patience towardes them , notwithstanding all their ill deseruings : which as it was alwaies 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 Christendom , that after such a treason would haue left one of that faction in his kingdome , but onely his Maiestie . Oh mirror of mercie ! how famously in future ages shall this princely bountie be renowned ! and how fit is he to be the Lords annointed , and to be the Lieutenant of that God whose mercie 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 euery where ouer the world , so wee in England for our parts , would gladly haue healed Babylon , and haue done our full endeuour to that ende : But now alas see the effect of our labours , all is lost ; for she is Babylon , and therfore past cure : She wil not , & therfore cannot be healed .

Som wil say this is harsh & bitter : but I say it is true , and therfore is not to be concealed : let her blame them that haue made her incurable , and not them that discouer it : and for me that affirme it , I craue not to be belieued , but rather to be reprooued , if the euidence of the fact do not fully proue what I haue sayd .

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

First that in former times there haue been great complaints of foule deformities in the Romish Church , made by men of great learning , and such as either are , or at least whom they say are , their owne : and these deformities not onely in priuate persons , but in the publicke bodie ; not in the members only , but in the heade of their Church . I wil not stand to proue this , it being c 48. & 56. & lib. 3. cap. 27. & lib. 4. cap. 33 Et Bonauent . in Apologet. pro Franciscanis . & in reg. Francisci . quaest. 2. & 27. Et Bernardum ●● diuersis Epistolis . E● Vincentium Ferrar in suo prognostico cum mult . al. not the end of my purpose at this time : they that look into the monuments of elder ages do knowe this to be true ; and whosoeuer will but looke into the Authors here in the margent named , will soone acknowledge it q q Reuelat. Brigittae passim . maxime . lib. 1. .

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 confesteth it in the publicke acts thereof more then once r r Concil. Constant . ses . 1 : and ●●r that of Trent , howsoeuer they pretended it against E●ther & his doctrine ; yet it is confessed by a learned Bishop of their side s s 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 own Court , wherin there reigned at that time many abhominable things , as one of the better sort of Popes himself freely confessed t t Adrianus 6. In orat ▪ per nuntium suum facta ad Comitia imperialia anno . 1522. . Vpon these grounds I proceed to lay downe 3. propositions , touching the incurablenesse of Romish Babel .

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

2. That those foule 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 councells were called , did neuerthelesse , 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 & hainous practices , and more erronious and impious doctrines then euer before ; and at this day stand vnreproued and maintained by their Church . And these three propositions being proued , I hope there is none but wil confesse that the Romish Church , for ought that man can see , is past cure .

Touching the first , I proue it by a fewe particulars in steed of manie : and first for the Councell of Constance , that Councell decreed ▪ 2. such decrees , as tend rather to the ruinating of all religion , and ouerthrowing all humane societie , then any whit to the curing of diseases either in the one or other .

For first , whereas it is knowen and granted , that Christ at his last Supper ordaining the holy Communion , did consecrate and giue it both in bread and wine , and commanded his Ministers after him , Doe this u u See all the Euangelists , & S. Paul . 1. Cor. 11 23. &c. : and tho it cannot be denied but that the primitiue & antient Church did so receiue it , as Christ left it ; yet for all that comes the Popish Councell of Constance , and calls it a peruerse fashion , and an ill order of those that giue their people the sacrament in both kindes : and do further decree , that ,

Notwithstanding Christ ordained , and the primatiue Church practiced it in both kinds : yet now to say that it is necessarie to receiue it in both , shall be heresie , and punished as heresie ; that is , with death , and losse of lands , and goods , &c.

And howsoeuer Bellar. w w Bellar. de Sacram ▪ Euch. lib. 4. cap. 26 much ashamed of the matter , wil needs that the Non-obstante is not referd to the institution in both kindes , but to the celebration after supper ( and therfore accuseth Luther and others , as lyers for so reporting of the Councell ) yet many others of his fellows make no bones to grant it : and if they all denyed it , the very words themselues of the Canon are plaine inough .

Now , thus to decree and make a Canon contrarie to the direct institution & commandement of Christ ; what is it but to controll Christ himselfe , and to weaken the certainty of all truth and religion ? Secondly , whereas there can be no firme societie amongst men , if othe● and couenants ( especially made by publicke persons ) be of no force , and therefore God himselfe would haue the Israelites oath to the Gibeonits , performed , thogh it was craftily extorted x x Iosh. 9. 19 ; & after seuerely punished Saul in his posteritie , for the breach of it y y 2. Sam. 21. 1. 2. : yet the Romish Councell in this latter age hath decreed , that z z Concil. Constant . sessione . 19. Though the Emperour or King giue a safe conduct , to one accused of heresie , to come to a Councell or Disputation , &c. and tho he bind and confirme that safe conduct with any bonde whatsoeuer ; and tho he would not haue come , but vpon the assurance of the safe conduct : Yet ( hoc non obstante ) this notwithstanding , hee may bee taken and proceeded against and burned as an hereticke , without anie preiudice to the Catholicke faith , &c.

If this bee good diuinitie , that Oathes and Couenants to hereticks are of no force , & binde not the makers ; then it is in vaine for men to haue anie dealing one with another : for if oathes bee once of no force in any one thing , they will in time be weakened in all things .

Thus this Romish Councell that should haue amended , hath contrariwise decreed two conclusions of monstrous impyetie : and such , as ( for ought I could euer see ) were neuer till then decreed nor receiued ; no , not in the Romish Church it selfe .

But is this reformed since ? No , saith a great Spanish Bishop a a Simancha . Institut. cathol. cap. 45. art. 14. edit. Hispan . Fides data haereticis a priuato non est seruanda , nec a magistratibus data seruan da est haereticis : quod exemplo Concilij Constantiensis probatur : nam Ioh. Huss . & Hieronimus eius discip . legitima flamma concremati sunt , quamuis promissa illis securitas fuisset . , ( more then a hundred yeares after this Councell ) ; it is so farre from beeing altered , that contrariwise , by the authority of this decree , it is now a rule in our Church that faith made to an hereticke , by a priuate man , is not to bee kept ; no , nor if it be made by a Magistrate , as ( sayth he ) is prooued by the practice of the Councell of CONSTANCE . Marke howe they are healed : afore it was true in publique persons , now it is true in priuate men also : afore it might bee broaken without anie fault ; but nowe it may not bee kept . See howe Babylon is cured .

But the Councell of Trent is of latter times : hath not it done much good and reformed much ill ? Nay on the other side , it hath decreed and made 2. Canons to the high disgrace of holie SCRIPTVRES , and much derogating from the souereigne authority thereof ; which til then were neuer decreed , not in the darkest times of poperie , when her ignorance and superstition was without all controll : As namely , first b b Concil. Trident. sess. 4 ,

That the Apocriphall Books of Tobiah , Iudith , and the rest , shal be held & receiued , of as authenticall and Canonicall authoritie , as anie parts of holy Scripture , whose authoritie was euer sacred .

This wrong was neuer offered to the holy Scriptures before : neither was there euer any Popish generall Councell , so presumptuous afore this of Trent , that euer durst adde more books to the sacred Canon , then we receiued from the Church of the old Testament . Some bolde Papists say , that the Florentine Councell , before Trent , did make them Canonicall : which if it had , it had bin little materiall , seeing it was but a small time before Trent , scarce 100. yeares : but the truth is , it did not ; and therefore Bellarmine and Coccius are more careful of their credit , and wil not affirme it c c Bellar ton . 1. lib. de verbo dei . Coccius in the sauro cathol. tom. 1. . So that its cleere , there neuer was generall Councell that made them Canonicall before Trent , nor anie prouinciall but one d d Concil. Carthag. 3. : and they are not able to bring one Father that helde them so within 400. yeares after Christ , nor very manie after till of late ; and contrariwise we are able to proue , that all the Fathers for 400. yeares did reiect them , and many after ; yea , the greater part of all learned Papists themselues till the Councell of Trent . And thus wee see how Romish Babylon is still the elder the worse : But this is not all : a Romish Councell will neuer meete for one euill . Therefore secondly they decree e e Concil. Trident sess. 4. ,

That in all Disputations , Sermons , Lectures , and to all other purposes , that Latine translation called the Vulgar , shall be helde the authenticall Text , & that no man presume vnder any pretext to refuse it .

Here is a strange decree , that the streame shall bee of more vertue then the Fountaine , a translation of more authoritie then the Originall . The former ages neuer heard of this indignitie : but whensoeuer doubt was made , or difference found , recourse was forthwith had to the Originalls for the determining of the matter . Many learned Papists are ashamed of this , if they durst vtter it . Bellarmine and Coccius doe bewray it by their slight handling of the matter ; for they would gladly prooue if they could , that Hierome was the author of that translation : but as for the magnifying of it ( whosoeuer was the translator ) aboue the Originalls , they are wiser then to venture their credits vpon so false a matter , and therefore do wholly leaue it vpon the credit of that Conuenticle that concluded it . Neither do I wrong , to call it a Conuenticle : for tho I should grant the whole to be a Councell ; yet the number that past this bill was so small , that I may safely call it a Conuenticle . For as an ill motion may pass in Parliament betimes in a morning before all the house be set , so was this bil caried at Trent . For wheras the Councel in his fulness consisted of 300. or more that had voice of decision , they took the aduantage at the beginning of the Councell , and caried these two bills when there were scarce 60. in the house ( whereof how manie went against them is vncertaine ) fo● the Pope durst not ( for one of his Crowns ) haue p●● th●●e two bils , especially the latter , to the ful house : for how would they haue entertained it then , when as they had libertie of speech against it , who since their tongues were tyed and the bill passed , yet haue dared ( and Arias Montanus , Sixtus Senensis , Olea●●er , &c. some of them who were of the Councell themselues ) euen to resist the decree , and haue taken so contrarie a course themselues in expounding the Scripture , that howsoeuer they were tolerated for their learning whilest they liued ; yet being dead , their books are eyther purged , that is altered , or els reproued : So that its apparant to all that will vnderstand , that this decree was so far from being established in any former ages , that it is euen misliked of many of the better sort of themselues now that it is made .

And thus I hope wee haue cleered it , that these two Councells , called in the corrupt and declining times of the Popish Church , in shewe to haue reformed it , haue been so far from that , that contrariwise they haue concluded diuerse enormous impyeties that were not before : Then is not the Romish Babylon well cured ?

I hasten to the second Proposition : which is , that the deformities that were before , both in doctrine and practice , both in heade and members , and manie whereof were complayned on by some of themselues , doe yet remaine without redresse or reformation .

For the demonstration of this Proposition , I might inlarge my selfe into many particulars ; but I will insist but vppon fewe : and those I shall produce shall not bee trifles , nor triuiall , but of great moment , euen touching the mayne and morall duties which a Christian man oweth to his God ; and which to denie , is to denie God , to falsifie his word and nullifie his lawe . And to this ende , it were no harde matter , to passe through the most of the tenne Commaundementes of the Morall and eternall lawe : But I will stande vppon some fewe of the principall .

In all which , my course shall bee fairest for them , and safest for my selfe : for I will not relie vppon the credite of any reporter nor other writer , how great soeuer his authoritie bee ; but produce the recordes themselues , and the authenticall originalls of their owne bookes , as they stand at this day allowed by authoritie .

Now , therefore whether the Romish Babylon bee yet cured or no , let the Christian world iudge by these particulars :

The pride of the Romish Antichrist in times past , was such , that hee exalted himselfe , at least suffered himselfe to bee set in the throne of God ; yea , and to be called of men God , and their Lord God 1 1 The first wound ; The Pope is a God , and their Lord God . : and this not onely in priuate Authors , but euen in his own Canon lawe : these be the wordes in the glosse vpon the extrauagants f f Extrauag . Iohannis 22. tit. 14. cap. 4. Cum inter . in glossa Credere autem Dom. Deum nostrum Papam conditorem huius Decretalis no● potuisse slatue ▪ reprovt . statuit , haereticum censeretur . ;

To beleeue that our Lord God the Pope , the maker of this Decretall , may not decree it as hee hath ; may bee iudged haereticall .

The wordes are plaine inoughe . But if anie 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 we finde as much or worse , out of the Decret. dist. 96 cap. satis euident ostenditur a seculari potestate nec solui prorsus necligari pontificem posse , quem constat a Constantino Deum appellatum , cum nec posse Deum ab hominibus iudicari manifestum sit . very 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 .

It s certaine that the Emperour Constantine called the Pope God .

But it s as cleere that God may not bee iudged of men . Ergo the Pope may not be iudged of anie man .

Thus the Pope that canonizeth so many men and women Saints , hath heere taken paines to canonize himself a God , both in the Text and glosse 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 a a Acts. 12. at least , let him looke to it , but let vs goe forwarde . Heere Babylon is sicke of a deadly euil : but is she healed ? I wish she were : but I cannot shewe it . 2 2 The first wound not healed . If any say shee is , then let him shewe me 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 reprooued this blasphemie ; or shewe any that hath reprooued it , whom they haue not blamed or condemned . But that shee is not cured in this point , I can make it apparant . For looke in the Canon lawe reuiued and as they pretende ( c ) Vide Corpus iuris Canonici , iussu Gregorij 13. emendatum & editum , anno 91. dist. 96. cap. 7. reformed and reprinted of late ( b ) by the authoritie and with the approbation of the Pope vnder his bull ▪ where though many things be altered , or taken out that made against the Popes primacie : yet this that makes so much against Gods holy Maiestie is not in one point helped , nor in one word altered , but still this is good and Catholicke Diuinitie in the popes lawe , that

The Pope is God , and therefore may not bee iudged of men .

But wil you haue yet better euidence , that She 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 either the Authour or his Nephew dooth dedicate it ) some three or foure yeares agoe c c Vide Adoardum Gualādum Episcopum Caesenatem , de morali & ciuili facultate , lib. 14 cap. 3. A Papa tanquam a Capite in vniuersum Eccle siae corpus , hoc est in omnem Christianam Remp. spiritus influunt . caelestium gratiarum sensum fructumque praestantes , & efficicem mo●● ad sempiternam ●eatitudinem . Merito igitur sanctissimus & beatissimus appellatur & 〈◊〉 Christianam 〈◊〉〈◊〉 quasi quidam Deusad oratur & coli●●t . Liber impressus est Romae . 1604. & Clementi 8. Papae dicatus . .

From the Pope as from the Head there doe flowe into the whole bodie 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 hee is worthily called ( as God is ) most holy & most blessed , and is worshipped and adored as a God of all christian men .

Loe heere as bad or worse then the former : the Pope is such a Head of the church , as infuseth spiritual life and heauenly grace into the body of the Church ( Doth Christ himself anie more ? ) and he is worthily worshipped as a God . And this dooth Pope Clement the 8. suffer to be spoken and written of him , and not 4. yeares agoe to be printed vnder his nose at Rome ; and thence to bee sent ouer the world : & now iudge , is not Romish Babylon well healed ? nay , rather alasse , doth not her wound fester and rankle more and more ? Well then seeing this is the Romish doctrine and practise , both olde and newe , both long agoe and now present , let vs make a little vse of it .

First , wee see heere 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 wee knowe that GOD is aboue the scripture .

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

The God that admitteth another Lord God , and to bee worshipped as God ; is not the Lord Iehouah , the true God : for the true God , is God alone d d Deut. 6. 4. : but the Papists God admittes of another Lord God , and to be worshipped as God , therefore hee is not the true God . If they denie the Maior , they denie scripture : if the Mi●●r , they denie their doctrine , and their owne bookes : if they graunt both , they are worthy of the conclusion .

I would end this : but I cannot omit to make one vse more of this their doctrine . It hath been made a question amongst them , whether the Pope might no● emptie all Purgatorie , if he see cause ; and no maruell● for he being God , surely ( if there be a purgatorie ) God can emptie it . Now to conclude , all these doe but equalize the Pope with God : but what if hee haue made himselfe greater then God 3 3 The second wound ; The pope hath done more then God . ? I will be but the relatour , let the Reader iudge . Almost two hundred yeeres agoe , hee did with publicke authoritie and after long examination , by a great Cardinall e e This Cardinal was Iohannes de turre cremata : as appears in the prefaces before the book of the Reuelations of Saint Brigit . and other Commissioners , approue e e Posseuinus , in apparatu sacro . lit . B. to . 1. Brig . Reuelationes diligenter examinatae & approbatae à viris doctis fuerunt . & after suffered to be published to the World , a booke in latine , called

The Reuelations of Saint B●IGITE .

Where it is dogmatically deliuered and as a matter without question , That Pope Gregory by his prayers lifted the heathen Emperour Traiane out of hell f f Reuelationes Brigittae lib. 4. cap. 13. Bonus Gregorius , oratione sua , etiam infidelem Caesarem eleuauit ad altiorem gradum . : and another long afore , ( whome 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 mercy and pardon to Traiane ; but see that thou hereafter offer me no sacrifice , for an vngodly man g g Damascenus in ser. de mortuis adiuuandis : Cum enixè Deum precaretur Gregorius pro salute Traiani , annis ante sua tempora fere 500. defuncti audiuit vocem diuinitùs allatam , dicentem , preces tuas audiui , & veniam Traiano do : tu vero deinceps pro impio hostiam mihi ne offeras . . 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 , nor for ought that is reuealed euer will doe .

Heer is a soule wound , but is this healed vp ? No , 4 4 The second wound not healed . this booke stands allowed by the Pope : and in his Catalogue of the bookes which hee forbiddes to bee read h h Vide Indicem 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 ) grants i i Posseuinus loco citato . not 2. yeares agoe , not onely the booke stands vncondemned , but this foule blalphemy vncontrolled : and to shewe that the head of Babylon , namely the Pope is incurable , let it be obserued , that tho many particular learned Papists k k 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. Traiani . haue misliked , and condemned it as far as in them lyeth ; yet to this daie was it neuer condemned , nor the book forbidden or amended by the Pope : so vnwilling is BABYLON to be 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 authoritie , an Apologie of this blasphemous fable , endeuouring to proue it by many arguments ; That Gregory did deliuer Traian out of hell l l Alphonsus Ciaconus Romae edidit . .

Thus tho it containe neuer so great an impietie against God ; yet , because it tendes to the magnifying of the Popes power & prerogatiue ( let as many learned men as will speake against it , m m Hanc Apologiam vti & historiam validis refutat argum . Bellar. lib 2. de purgat . cap. 8. vt & Mel. Canus eandem antea improbauerat historiam , &c. haec dem Posseu . ● pr● . it shall stand and be maintained : so true it is that Babylon will not bee healed of her deadliest wounds . And wonder not tho I call them deadly ; for consider of these consequences : The Pope deliuered a soule out of hell , therefore he did that which God neuer did . Again , therfore there may be redemption out of hell . Againe , therfore the Popes praiers did that which Christs praiers neuer could do : againe , Christ sayth , I pray not for the world n n Iohn . 17. The world , that is for the wicked & damned . Apologiam pro historia Traiani quem precibus Sancti Gregorij ex inferno aiunt quidamin caelum ascendisse : haec Possev . Ies in apparatu sacro t●m. 1. litera A. : the Pope saith , but I do ; Ergo the Popes pity & charitie is more then Christs : Alas , alas , is Rome the holy Church , and sees not these blemishes ? Is she the liuing Church and feeles 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 manie sentences , and passages out of manie Authors , wherin he thought himselfe and his seat to be wronged o o Ludou . viues : Ferus , Erasmus , Stella , Oleaster Espencaeus and infinite others . ; but this that so highly dishonoreth God himselfe , he can patiently suffer : but had he beene as zealous of Gods glory as carefull of his own , then he that forbids Espencaeus his commenta●ies on Titus till they be purged , and the book called Onus Ecclesiae ( absolutly without any limitation ) because they touch his freehold too neere , would also haue forbidden the Reuelation of S. Bridgit , til this foule blasphemie had been purged out : which , seeing he hath so carelesly and wilfully neglected , ( tho his Catalogue of forbidden bookes hath so often been renued p p It was first made by Pius 4. and so si●ce continued renued & augmēmented til Clement the 8. ; it appears what an vnworthy Vicar of God hee is , who lookes onely to himselfe , but suffers his master to bee dishonored before his face : Therfore , Arise , O Lord , maintaine thine owne cause .

Well then , seeing this wound is incurable , let vs leaue it rankling & come to another . Some 120. yeers ( ● ) The third 〈…〉 God hath diuided his kingdome with the Virgin Mary : And that a man may appeal from Gods iustice to the Mercy of the Virgin Mary ▪ because God hath kept iustice to himself but committed his mercy to his Mother . agoe , an Italian Frier wittie and learned , as the most in those daies , a principall Preacher and as famous in his time as Mussus , or Panegirola in these latter , by name Bernardinus de Busto q q Bernard . de busto Marial . par. 3. ser. 3. pag 96. editionis Lugd. anni . 517 Licet ad Marian appellare a diabolo , a Tyranno , imo a Deo , si quis a Dei iustitia grauari se sentiat . quod significatum fuit H●ster 5 ▪ vbi dicitur quod cum Rex Assuerus Iudaeis esset iratus , Regina Ester ad ipsum placandum accessi● : Cui Rex ait , etiam si di●idiam partem regni mei petieris dabitur tibi : ista ergo imperatrix figurauit imperatricem coelorum , cum qua Deus regnum suum diuisit . Cum enim Deus habeat iustitiam & misericordiam , iusticiam sibi reti●●it in hoc mundo exercendam ; Misericordiam vero matri concessit : ideo si quis sentit s●grauari in foro iustitiae Dei , appellet ad forum misericordiae Matris cius . preached this doctrine publikely , after wrote it , & sent it to Alexander the 6. and vnder his name published it ,

That God hath diuided his kingdome with the Virgin Marie . ( 5 ) .

The impiety is so execrable and seemes 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 appeal to the Virgin Mary not onely 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 sayd that when king Assuerus was angry at the Iewes , Queene Ester came in to please and pacifie him : to whom the king answered ; whatsoeuer thou askest me , tho it be the halfe of my kingdome , I wil giue it thee . Now , this Empress prefigured the Empress of heauen , with whom God hath diuided his kingdom : For wheras God hath iustice and mercie ; Hee hath reserued Iustice to himselfe to bee exercised in this world : and hath granted Mercie to his Mother : therefore if any man finde himselfe agrieued in the Court of Gods iustice , let him appeale to the Court of the mercie of his Mother .

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 ? and further , is God kingdome diuisible ? and hath God indeede diuided his kingdome ? and diuided it with a creature , yea with a woman ? and hath God graunted his Mercie from himself to a creature ? wee may say with the Prophet , Oh heauens be astonied at this : and let all Christian harts tremble to heare such blasphemies : & yet these be good doctrins in Popery , fit for their pulpits , & their people , and after they be preached worthy to bee published to the world . Surely , if they grant these bee false doctrines , then blame & shame belongs to the papists that preach them , write them , publish them , and allow them for Catholick doctrine : but if they stand to them as true , then mark what consequences will follow vpon them : first it is here taught , that a man may appeale from God . Herupon this argument is easily framed , but I beleeue not so easily answered ;

Poperie teacheth there lies no appeale from the Pope r r Cōm●●i● opinio ca●o●istarum , & doctorum . : and here teacheth that their lies appeale from God .

But in reason , he and themselues grant , he from whom no appeal can lie , is greater then he from whom one may s s Decret. caus. 2. quaest. 6. cap. 9. prouocandum est ad eos Iudice● vbi est autoritas maior . .

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

This conclusion is ineuitable , if their doctrine be true . Againe , here it is taught that we may appeale from God to the Virgin Marie : 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 t t Pet. Mathaeus in comment . suis super constitut. 2 Pij . ● . pag. 120. lege tum pontificia tum ciuili decretum esse scimus appellationem non deuolui ●isi ad superiorem . l. praecipimus . C. de appellat : & appellationem illam ratam haberi , qua à Minore ad Maiorem appellatur ergo appellamus a Concilio ad papam , no●●contra . .

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 Bernar●ine de busto his bookes are to bee burnt , and yet they are both allowed and commended by the Romish Church v v Bernardinus de Bustis , scripsit de excellentijs Reginae Caeli Cōmentarium siue vberrimum & cruditissimum rosarium & complures alios sermones plenos pietatis & bonarum rerum : sic Posseu . in apparatu sacro to . 1. Litera . B. : But let vs go forward .

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

First , the reason why they call her in their Seruice booke allowed by supreame and soueraigne authoritie , Reginam Coelorum , the Queene of heauen w w Vide Missalia , Breuiaria & officia vltima & correctissima . ; for shee that hath gotte possession of the halfe of Gods kingdome , may well and worthily be held the Queene of heauen .

Secondly , heere is a verie 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 owne tongues , they would startle at this doctrine , and when they hearde it deliuered in Pulpit , that God had diuided his kingdome , would soone haue sayde , that is false doctrine : for the Psalme sayth , The kingdome is the Lords x x 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 y y 1. Chron. 29. 11. : and if the Frier had obiected , that the kingdome indeede is Gods , yet not so , but he may diuide it to another : then they would haue aunswered , that cannot bee : for hee himselfe saith , I am the Lord , &c. My glorie , I will not giue to another z z Esay . 42. 8 : and if hee still obiected , that was true in the olde Testament , when there was none capable and worthie of this honour , because then the Virgin Marie was not ; they would readily aunswere , that in the newe Testament after the Virgin Marie was , and after shee was the mother of Christ , Christ her sonne speakes to God his Father , ( but not to her his Mother ) Thine is the kingdome , powre and glorie a a Matth. 6. 13 . The kingdome is Gods : and how longe ? ( not till shee bee assumed and crowned in heauen , as they say , but ) for euer and euer .

And whereas they further teach , that hee hath kept Iustice to himselfe , but commited mercie to his Mother : they would crie out vpon that doctrine and him that taught it ; and tell him that they finde it sixe and twentie times in one Psalme , that Gods mercie indureth for euer b b Psal. 136 , in euerie verse . , and that his mercie is ouer all his workes c c Psal. 145. 9 : if ouer all , then ouer her also , or else shee is not of his making : and if his mercie bee vpon her , without which shee could neuer haue beene saued : then how dare any say , that Mercie is Hers , and not Gods ? and if mercie bee Gods , and that mercie of his endureth his , ( not for the time of the olde Testament one●y , but ) for euer : Then it is foule and false doctrine to say , that now since Christ , God hath resigned vppe mercie from himselfe to a creature : thus would the people come vpon him that taught this doctrine , and vppon the Romish Church that alloweth it : and therefore doth not that Church wisely , to keepe 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 to the Virgin Marie , here is a good defence of their Ladies Psalter d d Vide officia , & Psalteria beatae Mariae Virgin is cuiuseun que generis seu impressionis . : wherein they turne the Psalmes from Dominus to Domina , from GOD to our Ladie : and when Dauid saith , Lord haue mercie on mee ; they say , O Lady haue mercie on mee : and in thee O Lady is my trust . They say this was compiled by Bonauenture e e Bonauenturae opera omnia excusa fuere Romae in Vaticano : in parte 2. ( inter alia ) est Psalterium beatae Mariae virginis ab ipso compilatum . haec Possev . in apparatu sacro , litera b. 10. i. : but tho hee liued in ill times f f Circa annum . 1272. in concilio Lugdunensi sub Gregorio 10 Bonauentura obijt . Possev . in loco citato . , yet his other writinges giue cause to hope hee made it not : for hee saieth , that wee must take heede we so inlarge not the excellencie of the Mother , that wee diminish the glorie of the sonne g g Ex Perkinso in suo problemate , pag. . Sure hee that sayde so , would not bee so lauish and carelesse of Gods glorie , as to turne the Psalmes from him to a creature .

Fourthly , here wee 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 h h See the Rhemish Testament in Mat. 6 and Luk. the 11 & al their Mis●als & breuiaries , Ma●uals & allowed pri●ers : in all which they cut short the lords praier , leauing out the wordes of the conclusion , for thine is the kingdom &c. . For if the kingdome bee diuided , then it is not all his for euer : no maruel therefore , 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 robberie and sacriledge in cutting off part of the Lords prayer , for another place and purpose ) it is here 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 hee say with Dauid in the olde testament i i 1. Chr. 29. 11 , and Christ in the newe k k Math. 6. : Thine O Lord is the kingdome for euer : therefore hee must either alter the Lords prayer and say , Thine is halfe the kingdome , &c. or neuer say it at all : or else curse and detest his owne teachers that write , and his Lord God the Pope that alloweth such doctrine . Alas , poore soules , what should a simple honest hearted Papist do in this case ! See therefore in what pitifull state they liue , who haue subiected themselues to such teachers .

Lastly , let it bee obserued that here they teach , that there bee in spiritual matters touching the soule 2. diuine Courts : the one of Iustice , and that is Gods ; the other a Chancerie , a Court of Mercie , and 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 diuinitie ! Canne Gods iudgements bee vniust , or his proceedinges erroneous and vnequall ? If they bee not , then why do they talke of appealing to a higher Court ? for why do writtes of error lye from one Court to another , but that it is presupposed that they may erre ? and why is there a Chauncerie , but that the rigour , and extremitie of the Lawe may bee mitigated ? But if the Scripture say true in the text , Righteous art thou O Lord , and iust in thy iudgements ; l l Psal. 119. 137. then this is blasphemie of a high nature , that there needes a Chancerie to rectifie his proceedinges and mitigate his Iudgements . But as for this doctrine , that the Chauncerie or Court of mercie is not Gods , but his Mothers , and that therfore Gods iudgments are to be mitigated by another , and therefore that shee and her Court are in this respect rant shee is not healed .

And yet for the better satisfaction of all men , that as shee is not yet , so shee purposeth neuer to bee healed , nor to reforme any thing , and that this is not the priuate opinion of that or any other one doctor ; I desire all that loue the trueth to take knowledge , that of late within these seauen yeares , an Italian doctor a Iesuite , and an approued writer , writing a storie of the miracles of our Ladie of Loretto teacheth euen the same doctrin , and makes no bones to bluster out almost the very same words : which for better assurance I will put down . s s Horatiu● Tursellinus : hist. virginis lauretanae in Epistola dedic . virgo Maria salutem vndique cinctam periculis expedire , vitam veris & salutaribus bonis cumulare & vult & potest ▪ Matrem quippe suam omnipotens deus diuinae potestatis & Maiestatis sociam ( quatenus licuit ) asciuit .

The Virgin Marie both will and can , is both willing and able to deliuer such , as bee compassed about with daungers on all sides , and to heape vpon them all good blessinges : for Almightie GOD , ( as farre as it is lawefull ) t t This clause , as farre as it is lawfull , is a strange word to be spoken of God ; for what can be vnlawful to God , that is good , whose wil is the holiest law ? if therfore it be good to make a creature fellow with him in his deitie , it must needes be lawful , and so the clause is idle . If it bee not good , but impious and contrary to the nature of God , then to thinke it any way lawful , or possible to be done , is no lesse then to think it any way lawfull for God to lie , or sin , or deny himselfe : so that take it any way , this limitation of the Iesuite both grossely abuseth 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 . hath made his Mother fellowe and partaker of his diuine Power , and Maiestie , &c.

See here the new and refined diuinity of the Iesuites : what is this , but the same with that afore ? for if shee bee made partaker & fellow with God in his diuine power and Maiestie , it is no maruel , that God hath committed his mercy to her : & if from these words we look into the body of the book , we shal find he ascribes such works & miracles to her as can belong to none but him or her that is a fellow with God , or rather God himself . It cannot bee saide , the booke wants authoritie : for it is formally allowed , dedicated to the Cardinall Aldobrandino , printed at Rome , and since often elsewhere ; and of late both the Authour and his booke highly commended by the greatest Romish censurers u u Posseu . in apparatu sacro . to . 2. litera . H. Horat. Tursellinus Romanus è societate Iesu , lauretanae historiae 5. libros latinos & elegantes ad fidem historicae veritatis conscripsit Romae excu●os : quos qui legerit , vt miranda beatissimae Virginis opera suspiciet , sic lauretanam illam domum percupidè curabit inuisere . Vlterin● autem de eodem Tursellino vide C. Bonarscij Amphitheatrum honoris Libro 2. cap. 13. . 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 SCRIPTVRES , and see how the Romish Church held of olde , and yet holdeth and teacheth of them . I will not stand vppon those v●le and base speeches vttered and written of them by Eccius , Pighius , Hosius , and manie other of that generation , for that they haue beene both detected , and with shame inough re●ected by many reuerend men of our nation , both in Latine and English w w Whitaker Fulke , Iewel , Reinolds , and others . ; but vppon some that often haue not bin touched by many , nor euer can be sufficiently condemned by any .

In the Canon Lawe , the Pope spareth not to disgrace the holy Scriptures in express tearmes ; sometimes equaling his own Constitutions with them , somtimes preferring them .

In the Decree hee shameth not to affirme that 7 7 The fourth wound ; The Popes decrees be equall to the Canonicall Scriptures . his decretall Epistles are numbred amongst the Canocall Scriptures x x Vide decretum cum glossa . Lugd. 1510. In fol. dist. 19. cap , 6. Inter Scripturas canonicas Epistolae decretales connume●antur . , and impudently alleadgeth 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 lawe , a hundreth yeares agoe . But some will say , this wounde is now healed : No , look in the new impression reuiewed at the Popes commandement , and printed by his authoritie within these fewe years y y Vide Corpus Iuris Cano●ici iussu Gregorij 13. recognitum & editum Lugduni . 1591. , and there stand the very same words without the least reformation in the Rubricke or title of the Chapter ;

The decretall Epistles are numbred and reckoned amongst the canonicall Scriptures 8 8 The fourth wound not healed . .

Which is the more shamefull in it self , and shamelesse in the doers , in as much as in the same newe 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 z z Quae quidem sententia beati Augustini non ad decretales Ro. pontificum , sed ad Canonicas & sacras Scripturas referenda est : Corp. Iur. Can . edit. 91. in additione . ad dist. 19. cap. 6. : and no maruell , for the name of decretall Epistles of the Popes , was to get and to beare , many a faire yeere after his daies .

To conclude this point , let wise men obserue here this point ; how vnwilling the Romish Church is to amend or alter any thing , especially if it concern Gods honour and not their own free-hold : els why should they maintain that blasphemie in the Rubrick and title of the Chapter , which in the bodie of the Chapter they condemn ? But well doe they know , that manie a man reades the contents of books and chapters , which neuer read more . Therfore , because the words of this title giue honour to his decretalls , tho they be neuer so dishonorable 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 bee thought no great wound in that Church : but shall wee see a deeper and more deadly ; namely , where the authoritie and determination of the Pope is made higher , and of more respect then the holy Scriptures themselues ? In the same booke the XL. Distinction , the Pope alleadgeth for good doctrine , and canonizeth for a lawe , these words taken out of one Boniface ; 9 9 The fift wound . The religion of Christianitie is to bee founded rather from the Popes mouth then from the ●oly Scriptures , that is from Gods mouth . a a Vide Decret. dist. 40. in appendice ad cap. 6. Et reuera tanta reuerentia apicem praefatae Apostolicae sedis omnes suspiciunt , vt nonnullam sanctorum Canonum disciplinam & antiquam Christianae religionis institutionem magis ab ore praecessoris eius quàm a sacris paginis & paternis traditionibus expetant : Illius velle , illius nolle tantum explorant , vt ad eius arbitrium suam conuersationem & ipsi remittant aut intendant . Haec in Corp. Iur. Canonici , editionis Lugdun . 91. in 4. .

And certainely allmen 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 of the holy Canons , and the ancient institution of Christian religion , rather from the mouth of the Bishops of that Sea , then either from the holy Scriptures , or the olde traditions : all they care for or seek after , is what hee wil and what he will not , that so they may conform themselues , and frame their conuersation this waie or that waie , according to his will and pleasure .

Loe what doctrine is here : the discipline , nay the religion it selfe of christianitie is sought for rather at the mouth of the Pope , then at Gods mouth in the 10 The fift wound not healed . holy Scriptures : and all that a Christian man cares for , is ( not what God , but ) what the Pope will , and what he wills not ; and according to that are they to frame themselues : Is this a doctrine ●it to be inserted in the popes lawe ? Is this the holy and the onelie 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 hereticke , let who will bee the Catholicke : but if a true Catholicke ought to holde the doctrine of the Scriptures , and to depende vppon the mouth and reuealed will of GOD , then woe bee to that Church and religion that reacheth , wee maie rather depende on the Popes mouth , then on Gods . But some will say , this is healed . Nay alas , they be so farre from that 10 10 The fift wound not healed . , that contrariwise for ought that I knowe , this is not be found in the elder editions : but I am sure it is in the latter and last of all , set forth by speciall authoritie 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 ; Secondly , that they are of greater authoritie then the Scriptures : Is it possible to haue a worse ? Yes : for the measure of her iniquitie will neuer be full ; and therefore shee goeth one steppe higher in this impietie , and teacheth that the holy Scripture is so farre inferiour vnto the Popes decrees , that vnless he by his authority giue them strength they are not of credit , nor necessarie to be belieued .

Let me be of no credit nor worthy to be beleeued , if I repeate not their wordes 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 ) vpon that decretall is in these words ; b b Vide Decretal . lib. 2. tit. 23 de praesumptionibus , cap. 1. sicut . Aduerte quod verba textus non sunt verba Papae sed Salomonis in Parabolis , & habentur originaliter in c. 26. Sed quia textus hic est canonizatus , facit fidem , & inducit necessitatem , sicut si editus ●uīsset a Papa , quia omnia nostra facimus , quibus nostram autoritatem impertimur . Glossa .

Obserue heere , that the wordes of the Text are not the words of the Pope , but of SALOMON in the Prouerbes , the sixe and twentith Chapter : but because that Text of SALOMONS is heere canonized by the Pope 11 11 The 6. wound ; The holy Scriptures are therefore of credit & to be beleeued because they are allowed & authorized by the Pope : & being so by him authorized , they are of as much authority as if the Pope himself had been the Author of them . . Therefore it is of credite and implyeth necessitie of beeing belieued , or it bindeth as stronglie as if it had beene pronounced or vttred by the Pope , because wee make all those things as good as our owne vpon which we bestowe or impart our authoritie .

The high and holy God , that is the Author of the holy Scriptures , bee mercifull vnto vs , in hauing anie thing to doe with this vnchristian blasphemie ; and graunt that wee may not anie waie communicate with their sinnes , not haue fellowship with this wicked worke of darkenesse . The Impietie 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 beeing 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 truth , tho it may giue vantage to the Atheist and Libertine . For what can such men thinke , when they heare him that pretends to bee Christs Viker and Peters successor , teache that Salomons wordes are not of as good authoritie as his Bee ; when as Christ himselfe did approoue and iustifie himselfe , and all his words , and deedes , and doctrines , by the olde Testament ; and that the words of God in the olde Testament doe therefore binde , and are therefore to bee beleeued , because the Pope pleaseth to insert and canonize them in his lawe ; and 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 religion , a plaine Atheist , that holdes the Scripture and all religion , as farre as pleaseth his humour & serueth his turnes .

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

Whether is God the Authour of the olde Testament , 2. Pet. 1. 20. 21 or no ? If they say no , Saint Peter answereth ; that Prophecie in olde time came not by the will of man , but holy men of God spake as they were inspired by the holie Ghost : If hee bee , then the Prouerbes of Salomon , beeing a Canonicall Booke of the Olde Testament , is Gods Booke , and the wordes of this 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 ; A strange peece of popish doctrine , that Gods word if it be authorized by the Pope , is then 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 be beholden to the Pope for the authoritie of it , or els it hath none .

Obserue that the wordes of the Text are not the wordes of the Pope but of God : but because these words of God are heere canonized by the Pope , therfore they are of credit and worthie to bee beleeued , as well as if they had beene spoken by the Pope himselfe .

Loe heere the Pope in his owne colours : this is Diuinitie fit to be hatched at Rome , and to be coyned in his mint . Let the words be examined , and see what can followe of them but that either the Pope holdes not the Prouerbs to be Gods booke , but SALOMONS ( which is horrible Atheisme ) or els if hee holde them Gods , that the words of God beare no credit , nor haue authoritie to binde mens conscience till the Pope doe canonize them ; and that Gods word , in a book knowen , receiued , and graunted to bee Canonicall , is not of as good authoritie 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 decretalles , as contayning Atheisme , and Heresie in a high degree . 12 12 The sixt wound not healed .

But to goe forward ; is this wound healed ? Surely , if they haue left it out , or reformed it in any later impression , so it bee with open confession and detestation of the fault , it is well : But sure I am , it is in the impression I haue , and in all other which I could borrow . And further I do not know any Pope , or popish writer that hath with authoritie and allowance condemned or reprooued this Atheisme : if they knowe 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 , and Writers continually since to speake and write almost as ill , if not worse . In Queene Maries time , an English Papist wrote thus c c Proctor . in his booke called the way home to Christ , printed at London 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 Cardinal Poole out of his Pope-holy deuotion is sayde to haue affirmed , that

The written word of GOD is but a seede of Turcisme d d Scriptura scripta est semen turcicu●● . .

And certaine Popish Doctors in Germanie , beeing pressed in a disputation with the euidence of Scripture , boldely answered ,

We are not tyed to the Scriptures : those goose quilles doe not tie vs e e Nos pennis illis anser inis minime sumus alligati . .

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

A little after , a great english Papist pretending to summon a Parliament for Poperie , in his booke so called , telles a storie of one whom hee hearde , vpon reading the Booke of Ecclesiastes , earnestly say , that

The Booke of Ecclesiastes is a naughty booke f f Heskins , a Doctor of diuinitie , in his parliament of Christ , lib. 1. cap. 2. printed at Antwerpe 1566. in folio . .

He voweth to God , and cals him to witnes , that this he 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 grauitie , of wisedome , of godly life and competent learning , able to vnderstand , and likewise exercised in the Scriptures : and this is all the censure hee giues of him that spake these wordes .

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

Shee would no more beleeue the scripture , for it was naught g g Heskins in his parliament , the next page after . :

And what was shee that saide this ? a vertuous Catholicke gentlewoman and one that feared GOD h h Obserue wel , how a great popish doctor commends that man and woman , for deuout and zealous papists , who blasphemously saide , that the scriptures were naught and not to be belieued , and doth not reprooue 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 Catholicke woman , and that feares God ) . And tho Heskins cannot but graunt that these are blasphemies : Yet did hee not reproue the one nor the other ; But contrariw●se , commends them both , and turnes it to the aduantage of the Romish cause , and sayth that hereby wee may see , what a perillous thing it is for Lay people to read the Scriptures . But ( with his lea●e ) hereby we may see , what a filthie heart and vile estimation popish doctors haue of the holy Scriptures , who hearing their disciples thus horribly blaspheme them , and God in them , do 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 songes of Salomon ? yea , rather how vngodly and wanton seeme they to bee , in the outward face , rather teaching and prouoking ( I craue pardon of all Christian cares ) Wantonnesse then godlinesse : and what can the vnlearned finde , or vnderstand in many sentences ? any 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 hee , is all that booke .

You haue heard how the proue●bes were disgraced in the glosse vpon the decretalls , and here the Canticles : Now that Salomon may not haue one book left in credite , Heskins i i Vide approbationem & laudem huius autoris & libri apud Possev . in appar . sacro to . 3. lit . T. verbo . Thomas Hardingus . addeth touching Ecclesiastes ;

What may appeare more vehement to disswade a man from wisedome , then the booke of the Preacher ? how much is wisedome , the goodly gift of God , abused to appearaunce in this booke k k Heskins in the same book and Chapter . ?

And to conclude , of another booke which they holde also to be canonicall scripture , and some of them to be Salomons , hee sayth , that

The booke of Ecclesiasticus , seemeth to haue such vnseemely wordes in it , as an honest man would bee ashamed to speake them : and I also ( sayeth hee ) would bee ashamed to write them , if they were not Scripture l l Heskins a little after in the same chapter . .

If the wordes bee as immodest as hee pretendes they bee : then why doe they holde such a booke to be Scripture ? and if they holde it to bee 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 aunswere ; in the meane time I go forward :

Not longe after , comes Hosius , a greate Doctor of theirs , and after a Cardinall , and writes thus m m Hosius editionis vlt. tom. 20. lib. de expresso dei verbo . pag. 5. Pronuntiamus ( non verbum dei sed ) scripturam pendere ad authoritate testimonio & approbatione Ecclesiae : quae non aliter verbum esse dei censeri debet nisi quatenus ecclesiae fuerit autoritate comprobata . ;

The word of God ( of it selfe doth not , but ) as it is written in the Scriptures , it dependeth on the authoritie , testimonie and approbation of the Church : and it ought no otherwise , nor no further to bee esteemed the worde of God , then as farre foorth as it is approued by the authority of the Church .

Lo , what doctrine here is : for hence it followeth , that therefore if the Church should not allowe the newe Testament , it were not scripture .

Put all these together , and then it will soone appeare , how pitifully this wound is healed . Nay further , if the time and present occasion would giue leaue to looke into their latter and moderne writers , wee should see by the last , and latest of all , this wound is so farre from being healed , that it rankles further and deeper , euen like an incurable leprosie , that cannot bee healed : but let it suffice to name some of the Authors , and referre the learned Reader to them n n Pistoriu● cont. Mentz . disp. 1. Stapleton , lib. 9. doct. princip. cap. 14. Bellar. tom . 1. Controv. 1. lib. 4. cap. 4. Fran. Agricola de verbo dei scripto & non scripto . cap. 7 , & cap. 9. Perouu . de incertitudine &c. scripturarum . . And 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 laye mens bookes : and euen then , when they denied them the scripture as vnfit for them , and obscure , & dangerous for seducing them to heresies , were Images allowed and commended vnto them as good meanes of Instruction 13 13 The seauenth wound ; Images are good laye mens bookes . .

Some three hundred years ago , liued a Frier called Gulielmus Peraldus , learned ( for that time ) and well approued o o Guliel . Peraldus ord. : & postea Epistola Lugdunens. scripsit ( inter alia ) summa virtutum & vitiorum pervtilem illam quidem & commodam concionatoribus : quae saepius est recusa : haec Possev . appar . sac . to . 1. lit . G. 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 laye men p p Guliel . Peraldus Summa . virt. & vit. tom. 1. cap. 3. vt scripturae literae sunt Clericorum , sic scriptura & sculptura literae ▪ sunt laicorum . .

Lo here , how Images are associated and ioyned with the Bible : Search the scripture , saith Christ : look on them ; and on ▪ Images sayth the Pope ▪ how readest thou , saieth Christ : what seest thou , saith the Pope : It is written sayeth Christ : it is painted and grauen sayeth the Pope : thy worde ( sayeth Dauid ) is my light , ( not the golden Ch●rubins ) : but nowe sayeth Poperie euen in the newe Testament , the scriptures and Images are laye mens lights : What a wronge 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 14 14 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 Penitentiarie 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 men , &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. q q Laelius Zecchius Summa moral . theolog . & casuum . consci . tom. 2. cap. 90. art 18. pag. 609. Imagines poni ●n Ecclesijs , vtile est ad charitatem erga deum & sanctos fouendam & augendam &c. & ad fidem conseruandam , cum Imagine , babeantur pro libris , his qui ▪ literas ignorant , ex quibus ducuntur in cognitionem memoriam & imitationem diuinorum &c. Brixiae . 1598.

Lo here , this doctor , who heing Penitentiarie , is by his place and calling to heale woundes and satisfie Consciences , comming to touch this wound , handled it so roughly , that in steede of healing it , hee makes it sorer then it was . For whereas Peraldus gaue Scripture so much honour , as to be ioyned in commission with Images , they two to be ioynt teachers of the Laity ; Now comes the great Penitentiarie , and is well 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 t● cherish and increase faith and charitie . And certainely , if Images can do so , it is no maruell that Poperie cast ou● the scriptures , and in roome thereof , do bring Images into the Churches .

But to make vp the measure of this iniquitie ; Feuardent the famous Franciscan frier , yet preaching at Paris , and to whome Possevine wisheth a long life ( r ) ; goeth one step further , and to heale vp this wound perfectly , teacheth this doctrine s s Fran. Feuardentius in lib. homiliarum . pag. 16. & 17. hom. 2 Ex ●arum ( .i. imaginum ) contemplatione , discunt & facile & breuiter simplices ac Idiotae illa diuina mysteria , miracula & opera , quae ex sacris libris aut vix aut nunquam percipere valeant . ; r r Possev . app. sac tom. 1. lit . f.

By sight and contemplation of Images , the common and ignorant Layemen , do 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 bee the scriptures . .

Heere now is Poperie 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 t t Peraldus . .

Then that , Images without the scripture were to be accounted bookes for Lay men u u Laelius Zec chius . .

Now at last , Images are readier and easier , and therfore better bookes for Layemen then be the scriptures x x Feuardentius . .

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 bee worshipped more & more ; and ceased not till at the last they came to this , that euerie 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 somewhat more , it seemed by Aquinas to bee their generall & receiued doctrine , that 15 15 The eight wound ; That an Image of God or a Crucifix are to bee worshipped as God and Christ , that is , with diuine worship .

An Image of Christ , and the crosse whereon Christ died , and a Crucifixe , are all to be worshipped with the same worship due to God and Christ Iesus , that is with 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 y y Aquinas Summa par. 3. quaest. 25 , art. 3 Eadem reuerentia exhibetur Imagini Christi ac ipso Christo : cum ergo Christus adoratur adoratione latriae , consequens est quod eius Imago sit adoratione latriae adoranda : & art. 4. Crux Christi , & ipsius crucis effigies , adoranda est Latria . .

A fearefull doctrine , maintaining horrible Idolatrie ; 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 : 16 16 The eight wound not healed , but made wider and deeper and deadlier euerie day . But alas , it is so farre from beeing in any part reformed , that it is rather the generall and common receiued doctrine of all their approoued writers . I will not stande ( as I coulde ) to shewe it successiuelie through all ages since the dayes of Aquinas , till these times : but sparinge that labour , till better leasure , I will referre the Reader to most of the elder Authors z z Alexander Hallensis 3. par. quaest. 3. memb. 3. art. 3. Albertus in 3. sent. dist. 9. art. 4 ▪ Bonauentura eadem distinct . art. 1. q. 2. Richardus . art. 2. q. 2. Capreolus ibidem art. 1. conclus . 2. Waldensis ton . cap. 156. nu. 6. Caietanus in par. 3. q. 25. art. 3. hoc modo citantur hi Auctores apud Greg. de valent . tom. 4. disp. 1. q. 24. Et multos alios addit Bellarminus , lib. de Imag. sanct. 2. cap. 20. &c. and insist onely on some fewe , and those of the latest : it being 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 aunswere ; It is not so , it is but an ignorant or malitious slander : for the Romish Church giues onely a certaine reuerence to holy Images ; but doth not worshippe them , at all , at least with no diuine worshippe . And some of our owne profession are either so ignorant they knowe it not , or so malitious , they will not confesse it , or else so hollow hearted to vs , and such secrete friendes to them ▪ they would not haue it discouered tho it bee so : for my part , I pittie the Ignorant , ( knoweinge my owne weakenesse ) I care not for the malitious , and I hate the hollownesse of all dissemblinge professors . And therefore let others come and conceale her shame , and hide the whore of Babylons filthinesse , as they will ; I say for my selfe , let the tongue cleane 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 shee is , may detest and forsake her . Therefore in the words of truth and sobernesse , I do heere offer to this honourable audience , that I will willingly come to this place and recant it with shame , if I proue not apparantly to the iudgement of euerie reasonable man , that this is the common and generall doctrine of the greatest number of their best approued authors that haue written in these later daies ; namely ,

That an Image of God , or a Crucifixe , especially 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 , a a 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 therefore 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 therfore winding himselfe into a labyrinth of generall and confused distinctions of per se & per accidens , primariò & secundariò , propriè & impropriè , and such other which may serue for al purposes ; at last he leaues the matter as doubtfull as hee findes it : yet must it bee confessed , if hee incline either way , it is to the worse : which , by conference of his other writings , I thinke he doth rather for feare , or to please the Pope , then out of his owne iudgement and conscience .

Therfore 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 approued * * Vide approbationes praefixas 4. tom . disputat . Greg de Valent. of all : hee writeth thus ;

b b Gregor. de valent . tom 4. disp. 1. quaest. 24. punct. 2. p. 467. Sic quidem sunt venerandae Imagines , vt ipse quoque prop●ie suo quodam modo sint terminus venerationis , licet non per se quatenus tali materia & figura continentur , sed per aliud , scilicet ratione proto●ypi : Hoc autem modo , eodem ho●ore quo prototypus , Imagines sunt honorandae , atque adeo hominis Christi Imagines latria sunt venerandae per aliud : hoc adeo certum &c. It is certaine that Images are to be worshipped , so as properly the worship shal rest in them , not for themselues , nor for the matter nor formes sake , but for his sake they resemble : and in this sense they are to bee worshipped so , as they bee whome they resemble ; and therefore 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 owne side teach the contrarie : but he reproues 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 vniuersitie , and either succes●or or fellow to Gregory de Valentia in the same place & profession , he who was chosen for the papists Champion , in the famous disputation holden at Regensperg 1600. c c Vide collo . quium Ratifbonense . anno 600. ; and whom Posseuine the Iesuite calls the very hammer of heretikes d d Iac Gretserus : in Academ . Ingolst . professor . theol . haereticorum malleus : sic Posseu . tom. 2. lit . I. : Thus he writeth e e Gretserus de Cruce , tom. 1. lib. 1. cap. 49. At quo genere cultus colenda est crux ? asserimus cum communiori sententia & in scholis magis trita , crucem ipsam & omnes Imagines & signa Crucis adoranda esse 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 hoc est cultu diuino . ;

Thus wee haue taught that the Crosse is to bee worshipped : But now with what kinde of worship is it to be worshipped ? We answere and affirme , according to the more common opinion and more receiued in schools , 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 coulde adde more f f Vide Pos . Bib. select . tom. 1. lib. 8 c. 7. ex . Thyraeo l●s . Gab. Vazquez de cultu adorationis . lib. 1. disp. 8. c. 2. & 3. & disp. 9. cap. 1 : 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 therfore any poore Papist aske the Romish Confessors and Casuists , How farre may I worship a Crosse , and with what kind of worship ; hearken how they answere .

And to let one speake for all , Iacobus de Graffijs , a Monke of great name , and Graund Penitentiarie at Naples , writing ( as hee calls them ) his Golden decisions of cases of conscience , some 3. yeares agoe , answereth thus g g Iac. de Graffiis decis . aureae . cas. conscientiae . tom. 1 lib. 2. c. 2. art. 3. Imagines sacrae , si vt res quaedam considerantur , nulla eis tribuenda est reuerentia ; sed in illis ima go ipsius , cuius sunt attenditur , non materia ex qua formatae fuerunt : vnde quae reuerentia illi cuius est imago debetur , ●adem & imagini iure im pertitur Et postea ibidem , art. 15. Mand at primum praeceptum , vt vnāquamquamque imaginem eodem cultu quo ille cuius est imago , veneremur ; vt imagini dei vel Christi , vel etiam crucis signo , prout dominicam passionem ad mentem reuocat , latriam impertiamur : Sacrae Virginis hyperduliam , & sanctorum imaginibus duliam . ;

Holy Images , considered as they be peeces of wood , or metall , or some such things , are to haue no honour giuen them : but in them another matter is lookt at ; namely , the image of him whome they resemble , and not the matter wherof they are made : in which respect look 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 speak more fully & plainly , if it be possible : a little after he addeth ;

The first Commaundement commaunds , that we 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 minde the passion of Christ : & hyperdulia 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 publicke professors , and their bookes allowed with as great authority as can bee : But will you haue that that is of souereigne authoritie , and that maie not bee questioned ? Then look in their publick liturgy , which is of more credit and account then a 100. Doctors , & there you shall find the crosse saluted and praied vnto in these words , h h Vide Breuiar . Rom. par. hyemal . in fine . Ara Crucis . lampas luci● , vera salus hominum nobis pronum fac patronum , quem tulisti dominum . Salue lignum vitae , dignum ferre mund pretium : Confer isti plebi Christi crucis beneficium .

Thou altar of the Cross , thou lamp of light , thou true saluation of men : make thou that Lord , whom thou didst beare , a louing and mercifull Patrone to vs . All-haile thou wood of life : thou that wert worthy to carry the price of the world , doe thou bestowe vpon this congregation of Christ the fruite and benefite of his passion .

Oh admirable doctrine ! First , heer is a prayer to the Crosse it selfe ( but of that heerafter ) : then the Crosse is made a mediatour to Christ for vs . And surely wee shall lesse wonder heereafter that they make Saints Mediatours to CHRIST ; seeing heer 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 Atheisticall blasphemie , let them answere that made it .

Further , obserue how the Crosse is sayde to haue deserued to beare Christ : surely no maruell tho Saints can merite , 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 bestowe the fruite and benefite of it vpon them .

But sure ( will some saie ) this is healed : I will not deny but that in some of their newe and latter Breuiaries this is left out : but thereunto I answere ;

First , that it is not reformed , but couered : for to the healing of a spirituall wounde , there needes confession and publique satisfaction to the Church offended by the fault : but here is no confession of anie fault nor euill , in these words to the Crosse ; only they bee cunningly kept out in the newer bookes : so that they are ashamed of them , & yet haue not the grace to confesse it , and therfore will leaue it out and yet shew no cause why . Now if it bee naught , why doe 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 answere 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 praier to this Crosse . i i Breuiarium Rom. autoritate Concil. Trident. & sūmorum pontificum , Pij 5. & al. restitutum . & editum : Sabbato infra hebdomadam passionis , in Hymno pag. 302. editionis in 4. O Crux aue spes vnica hoc passionis tempore : auge pijs iusticiam reisque 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 .

Heere the very wodden Crosse is called vpon , and prayed vnto , to doe that which Christ himselfe could neuer haue done , if hee had not beene God . Some will say , Surely they speake to Christ , howsoeuer the words seeme to bee spoken to the Crosse : I answere , if they direct their hearts to Christ , why then direct they the words to the Crosse ? Verely 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 let Aquinas bee Iudge , who makes this argument k k Aquinas summae par. 3. q. 25. art. 4. Illi exhibemus latriae cultum , in quo spem salutis ponimus : sed in Cruce Christi ponimus spem salutis , cantat enim Ecclesia , O Crux aue ●pes vnica hoc passionis tempo●e auge pijs Iusticia reisque dona veniam : ( In dominica de paff . in Hym. ) ergo crux Christi est adoranda adoratione latrie . ;

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 singes the Church ( and then hee 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 : therfore the Crosse is to bee worshipped with diuine worship .

These bee 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 l l Quaest ● 25. de adoratione Christi in sex Articulas diuisa . hee diuides the generall into sixe particular questions , which are these m m Aquinas ibidem circa adorationem Christi queruntur sex : ,

1. Whether Christs humanitie bee to be worshipped with the same worship as his diuinity . 1. Vtr 〈…〉 vna & eadem adoratione sit adoranda diuinitas Christi & eius humanitas . 2. Whether Christs humane flesh bee to be worshipped with latria . 2. Vtrum caro Christi sit adoranda adoratione latriae . 3. Whether the adoration or worship of latria be to be giuen to the Image of Christ . 3. Vtrum adoratio latriae sit exhibenda imagini Christi 4. Whether to the crosse of Christ . 4. Vtrum sit exhibenda cruci Christi . 5. Whether to the Mother of Christ . 5. Vtrum sit exhibend Matri eius . 6. How the Relickes of Saints are to be worshipped . 6. De adoratione reliquiarum sanctorum .

So that we see , here is Christ and his Crosse , and his Image , and his Mother are made 4. seuerall matters and of seueral and distinct consideration : then falling into the particulars , for the 2. first questions , hee argueth them negatiuely , but concludes them affirmatiuely ; touching which two wee haue no controuersie with them at this time : then comming to the 3. & 4. which bee these in question ; touching the Image of Christ , whether it be to be worshipped with latria or no ? he answereth , that it seemes no ; and giues such reasons as he nor the world is able to answere , but concludes affirmatiuely that it is n n Artic. 3. vtrum Imago Christi sit adoranda adoratione latriae . Videtur quod non &c. sed contra est &c. Conclusio , Cum Christus latriae adoratione sit adorandus , Imago quoque eius eadem adoratione est adoranda . as I haue set downe : namelie , 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 be worshipped with latria or no ; Hee aunswereth that it seemes no : but concludes affirmatiuelie that it is o o Aquinas ●bidem art 4. vtrum crux Christi sit adoranda adoratione latriae ? videtur quod non : sed contra est , &c. ; and then giues his reason as I haue afore set it downe , and from thence drawes his conclusion in these words p p Conclusio : Crux Christi in qua Christus crucifixus est , tum propter representationem , tum etiam propter membrorum Christi contactum , latria adoranda est : Crucis vero effigies in alia quauis materia priori tantum ratione adoranda est latria . ;

( p ) The Crosse of Christ , namely that whereon Christ was crucified is to be worshipped with latria , for 2. causes ; both for the representation o● 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 , onlie in the former respect .

These be his verie 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 bee worshipped with latria , but onely with an inferior worship called hyperdulia q q Ibidem art. 5. videtur quod mater Christi est adoranda latria : sed contra est &c. Conclusio : mater Christi cùm sit creatura rationalis , non latria sed in quantu mater Dei est hyperdulia adoranda est . ; and marke what wodden arguments are giuen for it : One , Shee is a reasonable creature ▪ and therefore must not be worshipped with latria : Lo , she must not because shee is a reasonable creature , and yet the Crosse shall which is vnreasonable and dead . Another ; A Crucifixe is like to Christ , therefore it shall bee worshipped with latria r r Crux Christi propter representationem adoranda est latria . ibid. art. 4. : But is not shee liker to Christ then anie Crosse can be ?

A third ; the Crosse did beare CHRIST , and did touche his bodie : therefore it must be worshipped with latria s s Crux Christi ex contactu ad membra Christi & quia eius fuit sanguine perfusa , est adoranda latria ibid. art 4. . But did not shee beare him , and touche him and his blessed Bodie in a farre more excellent manner then the CROSSE eyther did or could ? See what pittifull arguments be heer brought to fortifie this damnable Idolatrie : Who could think that so great learned Doctors should thus childishlie dally with holy things , and bee so blinded in their vnderstandings ? but this it is to be 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 , sayth Aquinas ; they are spoken to the Crosse .

What can bee sayde 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 , and 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 newe and later editions t t Vide editionem Antuerp●ensem : summa Aquinatis anno 1585. & sequentibus . reformed and purged as they pretende : and printed within these fewe yeares . And ( which is more euill ) whereas , some thirtie yeares agoe , all Aquinas was reuiewed at Rome by commaundement of Pope Pius Quintus , and purged and altered u u Opera omnia D. Thomae , P●j quintj Pont. Max. autoritate , in locis plurimis tam in textu , quam in commentarijs restituta sunt : & Romae excusa 1570. & expuncta sunt varia ex eisdem commentarijs &c. Haec Posseu . in apparatu sacro , tom. 3. lit . T. as they thought good , and so printed : yet had not the Pope so much grace in him , nor so much zeale of Christs glorie 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 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 condemned this doctrine ; nay what popish Doctor approoued by their Church hath reproued this doctrine , or taught and written the contrarie . Which when they or any other that take their part , can neuer be able to shewe : I contrariwise to make it manifest to all the world that this wound is not healed , but rankles deeper , and spreds further , will shewe out of their latest and moderne writers , that this their doctrine is rather made worse then any way reformed . To this end , let the Reader bee pleased to marke the wordes of a great Doctor of theirs well approued amongst them w w Ioh. Chrisost. a visitatione , Lu●itan . theologus & professor Cisterciēsi● scripsit libros 12. de verbis dominae , hoc est quae Maria , &c. locuta est Venetijs 1600. Posseu . apparat . sacro , tom. 2. lit . I. and 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 viij . hath these words , x x Iohan. Chrisostomus a visitatione , de verbis dominae , tom. 1. lib 6. cap. 7. in fine ▪ Verum de cruce cur tantum loquimur , vbi nihil fuit in passione Christi quod sine suo honore remaneret . Cum honore remanserunt claui , lancea , corona , vestes , & huiusmodi alia : Et in tali honore remanserunt , vt propter Christi contactum ab hominibus adorentur ; sed tamen non eadem adoratione qua ipsam crucem adoramus : quam in quantum nobis representat figuram Christi in ea extensi , & in quantum habuit contactum ad membra , & in quantum etiam eius pretiosissimo sanguine fuit persusa , eadem adoratione cum Christo adoramus ; nempe adoratione latriae : propter quod etiam ipsam Crucem alloquimur & deprecamur quasi ipsum crucifixum & in ipsa spem salutis ponimus : vnde de illa canit Ecclesia ; O Crux aue spes vnica , hoc passionis tempore , auge pijs iustitiam , reisque dona veniam &c. ( x ) But what doe we speak so much of the Crosse , seeing seeing there is nothing vsed in the passion of Christ that is without honour : the nailes , 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 them , yet not with the same worship with which wee 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 praie vnto it , as vnto him that was crucified on it , and doe repose the hope of our saluation vpon it : heerupon the Church singeth in the liturgie , these words of the Crosse ; All haile ô Crosse our onely hope : in this time of Lent do thou increase righteousnesse in good men , and grant pardon to sinners , &c.

Loe , heere is a peece of refined poperie indeed : we worship the Crosse sayth hee as Christ , we speake to the Crosse it selfe , wee pray to the Crosse it selfe , as well as to him that dyed on it ; and hee confesseth freely , 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. by Popish religion the Crosse is a God .

This I collect thus : Latria ( sayth Augustine y y August Epistola 49. vni & soli deo debetur seruitus illa religionis quam vno nomine Graeci latriam vocant : Et in Faustum l. 15. latria est seruitus illa qua tantummodo Deo seruitur . is that worship of religion , which is due onely and solely to God himselfe : and poperie it selfe confesseth with one consent , that prayer is a part of latria z z Ioh. de Combis Compendium theologicae verit . c. de dulia & latria Latria continet . 5. fidem , spem , sacrificium , orationem , &c. : But popish religion prayeth to a wodden crosse , euen to the crosse it selfe ; therfore by popish 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 Breuairies which containe their Liturgie are confirmed both by the Pope and the Councell of Trent a a Vide Missalia & Breuiaria omnia ab anno . 70 & deinceps . : but the Popes determination , especiallie together with a Councell is the publicke and vncontroleable act of their Church b b 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 generall , and may not be called in question . But in their late and reformed Breuiarie allowed and confirmed by the Pope and Councell , they praie to the Crosse and call vppon the Crosse , as wee heard before , and their owne Doctors doe expounde it that it is not to Christ but to the Crosse c c Aquinas of old , and Chrisostomus 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 least couer it ouer , and saith d d Bellar. in tom. 2. de Imag. sanctorum . lib. 2. c. 24. in resp. ad argum . Respondeo vbi eccles. canit , O Crux aue , spes vnica . &c. vel ibi accipi crucem pro Christo ipso : vel illam esse prosopopoeiam rhetoricam . &c. ; that whereas the Church praieth so , surely either the Crosse is taken for Christ , or els it is but a figure ; as Moses saith , Heare O Heauens , Deutero. 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 e e Ga. Vazq . Ies. de cultu adorationis li. 2. disp. 3. cap. 4 Iesuite , Gabriel Vazquez , being also much ashamed of the matter , would gladlie help it , and to that ende is constrayned to confesse , that there is not ( as Bellarmine sayth ) one alone , but two figures in that prayer : which ( saith he ) vnlesse they be admitted , it is an vnapt and absurd prayer ; for it speaks vnto the Crosse as vnto our God and Sauiour . Hee therefore for his part saith , hee should thinke that by the Crosse they meane Christ , and pray to him , not to the Crosse : and further sayth , that many others thinke so , but he names not one ; ( tho in other points hee is a plentifull citer of other Authours ) : but against him or who-euer els thinke so ( beeing papists ) I produce the Cistercian Doctor Chrisostome a visitatione , who writing since them all f f For Vazquez wrote since Bellarmine : namely , about the yeare 92. but this Chrisostome wrote since Vazquez some seauen yeares agoe . , and whose booke is of more authoritie then his g g For Vazquez is dedicated but to a spanish ordinarie Bishop , but Chrisostome to the Pope himselfe . , answereth all these doubtes , and preuents all other obiections ; saying plainely that in that prayer of the Church ,

Wee speake to the Crosse it selfe , wee call vpon and pray to the Crosse it selfe .

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

This wound hath been deepe and wide , and therefore long in searching : and seeing it is found incurable , let vs proceed . Not many hundred yeares agoe , liued a Frier they called S. Francis , an ignorant man for learning , but wittie : hee beeing the founder of the Franciscans , the Pope hath suffered his fauorites and followers to set him vp as another Christ 17 17 The ninth wound ; An Italian Frier Francis was like to Christ in all things , and in some things did more then he , and bare 5. woundes in his body as Christ did . and blasphemously to compare him , and oftentimes to prefer him afore Christ himselfe . And to this end amongst many other vile ones i i Vide monumenta ordinis fratrum Min. Salamancae . 1511 in 4. Et firmamenta trium ordinum . D. Francisci 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 k k Liber aureus , inscriptus liber cōformitatum vitae beati ac seraphici patris Francisci ad vitam Iesu Christi Domini nostri , correctus & illustratus a Ieremiah Bucchio ord. doctore theo● . Bononiae 1590. . In which booke with strange impietie first they paint in the first lease 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 vppon it one of Christs armes , and another of S. Francises , one acrosse ouer the other : then begins the book ; In the name of Iesus Christ and of S. Francis l l In nomine Domini nostri Iesu Christi &c. & beati patris nostri Francisci , &c. : 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 m Francisce Iesu typice dux formaque Minorum , per te Christi mirificè sunt gesta ▪ & donorum . Mala pater egregie propelle animorum sede● nobis perpetuas da regni supernorum . 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 soules , and to giue vnto them place in the glorie of heauen .

Then he comes to the point of Conformitie ▪ and to shewe this the better , hee paintes a tree at the toppe whereof is Christ , and at the roote Saint Francis : the tree hath twenty branches on the right , & twenty on the left side , & euery branch hath foure particular fruits ; in all eightie : these are equally diuided betwixt Christ and S. Francis , 40. to the one , and 40. to the other : and each couple or paire of these is one point of conformitie betwixt Christ and S. Francis , consisting in all vpon 40. particulars ; wherin they begin at the birth and conception , nay at the very prophecies and promises made of Christ , and so proceede to his life , his death , resurrection , and ascension : and in all and euery of these , and in euery thing els whatsoeuer may be sayd of Christ , the very same doe they not shame to affirme of that man Francis . For example , thus n n Iesus Prophetis . cognitus , Franciscus declaratur . Iesus emissus coelitus , Franciscus destinatur &c. Vide librum conformitatum . pag. 6. : Christ was foretolde 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 things wherein Christ did most apparantly , as God declare his power , and his loue as Mediatour ; namely , his miracles & 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 aduaunced farre before Christ .

And first for his passion , whereas by their doctrine Christ had 5. wounds in his bodie , ( tho indeed he had more ) they make S. Francis nothing his inferiour in that point : for they say that he had fiue wounds in his hands and feete , proportionable to Christs o o Vide librum conformitatum : lib. 3. conformit . 31. par. 2. pag. 298. Franciscus consignatus erat a Christo suae sacrae passionis stigmatibus : ita vt in manibus pedibusque eius erant clauià carne diuisi , grossi , solidi & obtusi , inter quos & carnem erat apertura , vnde semper sanguis exibat , ad cuius repressionem , excepto à vespere diei Iovis vsque ad sero diei Veneris sequentis , semper paeciae interponebantur : habuit etiam vulnus laterale , ad instar vulneris lateris Christi . , 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 puttents into them to keepe them from bleeding : which hee continually did , sauing on good Friday , when alwaies this popish Iesus did pul out his tents , and let his wounds bleede , as the true Christs that day did for our saluation ; & this not only in hands and feet , but that he had a wound in his side like to that in our Sauiour Christ , and 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 sonne Christ in all things p p Vide Ba●tholomei de pisis Epistolam ad Generalem & capital . ord. Christus ipsum Patrem Franciscum sibi per omnia similem reddidit et conformem . . And all this was not the superfluitie of idle & superstitious Monks brains ; but the publicke act of their Church , and manie Popes one after another haue allowed it , and by their bulles and charters confirmed and auouched the truth of this story , concerning the wounds of S. Francis q q Vide librum conformit . lib. 3. confor . 31. par. 2. pag. 308 Apparet ergo 8. bullis summorum ▪ pontificum . scilicet tribus Gregorij 9. tribus Alexand . 4. vna Nicholai tertij & alia Benedicti 12. quòd beatus Franciscus stigmatizatus fuit . ; and in monument and memory therof they haue their holy day of the 5. wounds to this day established by all authoritie r r Dominus papa Benedictus 12. b●llam dedi● ordini vt festum celebraretur de stigmatibus beati Francisci . .

Thus Christ , touching his passion , is made equall with a mortall man , & an ignorant Frier ( by the Popes diuinitie ) 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 all , no ( saith this booke ) 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 miracle , he they say wrought ten , and those that Christ did are nothing to his . Christ neuer shewed that humilitie and charitie & patience that S. Francis did . Christ neuer gaue awaie all his clothes till hee was starke naked , as S. Francis did s s For al these being too long to write in the margent I must refer the Reader to the book it selfe , if he will not beleeue me : or els let him suspende 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 and conuerted wild beastes as Saint Francis did . All this may easily bee shewed and much more ; but I will insist only in one , and on that the rather , least they should take it in snuffe that I say their father FRANCIS conuerted beasts : harken therfore to the storie , and then iudge and spare not .

S. Francis on a time comming to preach at the city of Eugubium t t Vide librum conformitatum lib. 1. conformit . 10. pa● . 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 & the rowne . The Wolfe is content . found that the saide Citie was much troubled with a great and cruell Wolfe , that killd not their cattell onely ▪ but their people if they were vnarmed . Francis ▪ would needs goe to him , to turne him from his rauenousnesse : and seeing the wolfe come against him with open 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 and fel downe , as tho he had beene a meeke Lamb : then spake Francis to him and sayde ; Brother Wolfe thou hast shed much bloud and done much hurt , and therefore art worthie to die , and all this Citie iustly complaines of thee : but brother , if thou wilt be content I will make peace betwixt them & thee : the wolf by wagging his taile , and mouing his eares , shewed that he was verie glad . Then brother Wolfe ▪ ( sayth S. FRANCIS ) seeing thou art content to bee at peace with them I , will take order that they shall giue thee daily allowance of meate , if thou wilt promise mee heereafter to hurt no hodie : the wolfe bowing his heade aunswered by signes that hee woulde . Yea , but then ( sayth Francis ) , Brother Wolfe , giue mee thy Francis bids his brother wolf giue him his hand and faith that hee will performe his order . faith and credit that I may beleeue thee : and the wolfe presently lifted vp his right fore-foote and layed it in Francis his hand , therby giuing his faith that he would performe 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 , in the name of the Lord : the wolfe forthwith followed him , as meeke as a Lambe . So comming into the Citie , all the people , togither with the Magistrates being assembled , S. Francis made vnto them an Brother wolfe standeth by , whilst S. Francis preacheth to the people . excellent sermon , the wolfe being by : which being done he sayd to them these words ;

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

Heere is a miracle worth the marking . Now let all Huguenots , and Heretickes shewe such a miracle in their religion ; no , no , they neuer can doe it : And no maruell ; for Iesus Christ , who is the King and Captain of their religion , neuer did the like in his time to this which S. Francis the king and captaine of the Franciscans u u Francisce Iesu typicè 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 bee saide to all this ? are not these wide and wofull wounds ? Oh! but they are healed ; I may answere as the Prophet doth : Were they ashamed when Ierem. 7. 12 they had committed abhomination ? Nay , they were ( 18 ) The ninth wound not healed . not ashamed . For whereas this booke was written aboue two hundred yeares agoe by Bartholomeus Pisanus , a Franciscan Frier ; it was not then only suffred to passe to publique viewe in those daies of darknesse and superstition , but now of late within lesse then 20. yeares when one would haue thought they woulde ( if not repented of the impieties , yet ) haue beene ashamed of the absurdities ; they contrariwise haue reprinted the Booke x x The newe edition is at Bononie in Italie . 1590. & is dedicated to a Cardinal : in this edition is all that I haue alleaged . , and haue not taken ou● nor reformed one worde of all these euilles , nor of many more , which do so directly disgrace the merits of CHRIST IESVS : onely 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 newe bookes , who will ; and he shall finde this to be true : wherefore the conclusion is , that this wound is farre from being healed . Let vs then go forward , and see if wee can finde one wound healed ( 19 ) The tenth wound ; The Pope may giue Indulgences for 20000. yeers & grant men power to redeeme soules out of Purgatory . in the Romane Church .

Two or three hundred yeares agoe , the Popes Indulgences did growe to that height of rotten ripenesse , that all men of vnderstanding , euen of his owne broode were ashamed of it , and manie a one of the wiser sort , euen in these mystie times , did see and laugh at the nakednesse of Poperie in that poynt ; the excesse whereof grewe 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 hundreth yeeres agoe , and another not much differing from it , some 130. yeares ago printed at Rome , containing a catalogue onely of those Indulgences belonging to the parish Churches of Rome , amongst which ( they say ) are 7. principall : let vs but consider of some fewe y y He that wants this booke let him looke in Hospinian de Templis . lib. 2 c. 28. pag. 348. edition is Tigur . 603. where he shall finde both mention of the book & a particular recitall of a great part of it . .

In the Laterane Church , it is graunted thus by Pope Boniface .

If any Pilgrime come for deuotion to this Church , hee shall be absolued from all his sinnes .

And in the Chappel there called sanctum sanctorum , there is full and true remission of all sinnes .

And one daie in the yeare , which is the daie of the dedication of the Church , there is full remission of all sinnes both à poena & culpa : and this Indulgence is so certaine ( sayth the booke ) that when the Pope first pronounced it , the Angells Angels say Amen , to the Popes Indulgences : but they shold first proue , that God saith Amen to them ; for els the Angells will not , vnlesse it bee the euill Angells . in the hearing of all the people sayd Amen .

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 all sinnes , both à poena & culpa , dying in that state cannot be damned . And certainly , he that for the obtaining therof , wil not take the pains to visite that Church one daie 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 yeers ; and hee that with deuotion goeth vp Saint Peters stayres , hath for euery steppe seauen yeeres of pardon . Surely purgatorie paines are not so fearefull as they beare the world in hand ; if going vp two and twentie steps may purchase releasement of a hundred & fiftie yeers thereof . And if these seeme too little Alexander the Pope like a liberall Lord opens his treasure , and giues to euery steppe a thousand yeares : So that now there is not a Papist in the world that needes to be in Purgatorie one daie except hee will : For , for going vp XXij . thousand yeers of pardon granted for going vp 22. steps If the Pope say true in this no Papist need to come in Purgatory . twentie two steppes with deuotion , hee may be released out of Purgatorie , for two and twentie thousand yeeres : and I hope they do not think the World will last so long , and Purgatorie ( they saie ) ends with the World .

Further , whosoeuer will go through the 3. doores Three doores of one Church in Rome of so great vertue that whosoeuer goeth through them shall be as free from sinne ●● when he was newly baptized . Oh what a great power the Pope hath , who can giue power to another so easily to deliuer soules out of purgatorie . How easie purgatorie might be emptied by Popish doctrine . of the Laterane Church ▪ shall bee as free from all his sinnes , as hee was the houre hee was baptized : Likewise at the Altar in Saint Peters Church , there be xiiii . thousand years of pardon and deliuerance of one soule out of Purgatorie .

And in the Church of Saint Lawrence , whosoeuer visiteth that Church euerie Thursday for a yeare , and ●ittes vpon the stone whereon Saint Lawrence was broyled , shall deliuer one soule out of Purgatorie .

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

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

But if it be false and fabulous and friuolous , and hath no other ende but to mocke poore people and to sucke out their siluer : then what a religion is that which maintaines such dealings ? especially seeing this is not the deede of any priuate men , but of the Popes themselues : nor of a fewe , but euen all since Boniface the eight .

Thus wee haue searched deepe , into a foule and filthie wound . Now what remaines ? but to see if it bee healed yet or no 20 20 The tenth wound not healed , but groweth more desperate & deadly to this day . ,

But alas , Babylon will not be healed : for as they feared not to put these trickes vpon the people 100. and 200. yeares agoe , in the times of superstition ; so haue they presumed euen still in these dayes of light to do the like . And as the whore is shamelesse in her sinne , so is this whore of Babylon in her impietie ; for shee hath not at all amended this enormitie , nor in any sort reformed it , but rather lets it growe from bad , to worse . For euidence wherof , let any man read Onuphrius Pauvinius z z Vide O●uphrium Pauuinium , de praecipuis vrbis Romae sanctiorious basilicis quas septem Ecclesias vulgo v●cant . Colon. 1584. passim . , who not past 24. yeares agoe , hath written ( with publike authoritie ) a booke to this verie purpose of the seauen principal Churches of Rome , and of the Indulgences belonging to them ; wherein all that is deliuered before is auerred , and much more added : some part whereof I would put downe , saue for that it may bee reserued to a further purpose and fitter opportunitie . And for better euidence , that as 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 voiages of Seigneur Villamont , a a Les voyages du St de Villamont diuisez e● trois livres : der●iere edition , reueuce & augmentee &c. A. A●ra● . 16●5 . vide ( inter alia ) librum 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 hee saith ) blessed by being partaker of all the Indulgences thereto belonging ; and hauing ascended those holy staires to euerie steppe whereof belong so manie thousand yeares of pardon : after all , returning home at last much poorer , but nothing wiser then hee went , hee wrote a booke of his voiage and pilgrimage to Ierusalem : and taking Rome in his way , hee describes at large the Indulgences granted of olde , and at this day in force to the Churches in Rome . Which booke ( being written in French ) whoeuer list to reade , will soon confesse , that in this wound the Romish Babylon is not yet healed . 21 21 The eleuenth wound ; Granting of Indulgences & thousands of yeares , & deliuerance of Soules out of purgatory , to Beades , Meddalls ; Crosses , Pictures and such like toyes being blessed and hallowed by the Popes holy hands .

And herevnto I will adde another wound , because it is so neere to this , in popish consanguinitie .

The wiser sort of Popes , and the rest of the craftier politicians in that hierarchie , perceiuing that all the Nations of the earth , ( many of them being so farre distant ) could not come to their market of Indulgences being kept in Rome , therefore least they should lose their trafficke into those parts , they deuised away , that seeing a greate part of the worlde could not come to Rome , Rome should send to them : To which ende , out of his bountie and spirituall liberalitie , for the incredible good of mens soules , the Pope ordained that certaine Crucifixes , and Meddalls , and Agnus dei b b The principall of all these toyes is the Agnus dei , which euerie one may not make , but onely the Pope : nor hee alwayes , but onely at Easter : nor at euerie Easter , but the first next his entrance , and euerie seauenth Easter after : nor of any matter , nor in any manner , but preciselie of such simples , and with such ceremonies as are prescribed for that purpose ; which together with the prayers ( or rather coniurations ) then to bee vsed ▪ are to bee seene in the booke called Caeremoniale pontil . lib. 1. And hee that hath not that booke , let him looke in the Commentaries of Peter Mathew vpon the Constitutions of Gregorie the 13. Constit . the 1. & holy Graines , & beads & other such Iewels , should be first consecrated and hallowed by the hands of his Holinesse , and haue all the holinesse powred vppon them that hee canne spare , and further should haue annexed vnto them all those mightie Indulgences , or the like , that are graunted vnto the Churches and stations at Rome : and by this meanes they could sell an Agnus dei , that is , a little piece of white waxe , or a Crucifixe of a little metall , it may be brasse or copper ( such as the Iesuites of late sent into England by thousandes at once , as good inoughe to serue the English Catholickes ) , or a little meddall , 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 euerie day do vtter , at a higher rate then the Ieweller can his pearles or his diamonds .

Thus did not onely 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 Agnis dei to an Emperour , shamed not to write to him , that c c Vrbanus . 5. circa annum 1368. mific ad Imperatorem Graecorum tres agnos dei . cum his versibus , Balsamus & munda Cera cum Chrismatis vnda , Conficiunt agnum quod munus do tibi magnum , &c. Peccatum frahgit , vt Christi sanguis & angit . Fulgura desursum depellit & omne malignum : Praegnans seruatur simul & partus liberatur : Dona confert dignis ; virtutem destruit ignis : Portatus mundè , de fluctibus cripit vndae . vide Petrum Mathaeum , Constitut . Pont. Rom. in Constit . 1. Greg. 13. Pag. 685.

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 abroade : and euen of late , nay euerie yeare , the Pope shameth not to sette his trumperies to sale , annexing vnto them such large and liberall Indulgences , as Christes owne bloud can haue no more 22 22 The eleuenth wound not healed . . I could insist vpon late and notorious examples , practiced euen at home and vpon our owne Nation : but I spare them at this time , because the proofes thereof , tho neuer so certaine to vs , are not so authenticall as yet , as bee these two examples , I shall now produce ; one of them touching Poland , the other France .

For Polande : Not many yeares agoe , Pope Clement the eight granted as followeth , as is to bee seene in printed coppies ,

d d Vide libr● inscriptum Euangelium Romanum , edit . anno . 1600 , Indulgentia concessa a sanctitate nostri S. patris Papae Clementis octaui , Instantia illustrissimi & reuerendissimi Cardinalis Radzivillij , Episcopi Cracouiensis & legati in Polonia , Granis , Crucibus , Medallis & Imagimbus &c. Indulgences graunted by the Holinesse of our most Holy Father , Pope Clement the eight ,

The Instance of the most Illustrious and most reuerend Lord Cardinall Radz iuillius , Bishop of Cracowe and Legate in Polande ,

Vnto

Certaine Holy Beades , Crosses , Medals and Images .

1 1 Quicunque habens prope se vnum ex hi● granis , Crucibus , Medallis , aut Imaginibus benedictis , ●otie scunque recitauerit Corollam , confessus , aut cum proposito confitendi saltem semel in mense , acquiret sibi singulis vicibus 5. annos Indulgentiae . . Whosoeuer hauing one of these holy beades &c. shall say ouer the Rosarie , being confessed , or hauing a purpose to confesse once a month , shall for euerie time hee doth so obtaine v. yeares of pardon .

2 2 Is cui moris fuerit singulis diebus facere examen suae conscientiae ad finem recitando 3. patres nostros et tres aue Marias orando &c. acquiret sibi 10. annos Indulg. . But if hee doe euerie day after examination of his Conscience , say three Pater nosters and three Aue Maries &c. shal haue x. yeares .

3 3 Is cui moris fuerit recitare singulis diebus officium nostrae dominae , singulis diebus sabbathi , acquiret sibi Indulgentiam centum annorum . . But if hee vse euerie day to saie ouer the Psalter of our Ladie , shall for euerie Saturday weekely obtaine a hundred yeares .

4 4 Is cui moris fuerit recitare ter in hebdomade : Corollam , & confessus fuerit et communicauerit & precatus fuerit vt supra , acquiret sibi plenariam Indulgentiam . . Hee that shall thrise in a weeke say ouer the Coronet of our Ladie , & confesse and communicate , and pray , shal obtaine a plenarie , that is , a full remission of all sinnes .

5 5 Quicunque in articulo mortis , dicet in corde Iesus cum non possit proferreore , acquiret sibi plena●iam Indulgentiam : modo habuerit vnam ex Corollis , Granis , Crucibus , aut Medallis supradictis . . And whosoeuer in the houre and point of death shall but say in his heart , when he cannot speak with his tongue , the name Iesus , shall haue a plenarie and full forgiuenesse of all his sinnes : prouided that hee haue one of these blessed and holy Graines , Meddalls , Crucifixes or Pictures .

* * Hae omnes Indulgentiae acquirantur habendo prope aut ante se vnam Medallam , Crucem , Imagine● aut Gra●um huiu● benedictionis , obseruando quae supra dicta sunt , ●●●●leant 〈…〉 ibus & ●●mni loco . Impressum Romae a Paulo Blado Typographo Camerae . 1592. All these Indulgences may bee procured and obtained , by hauing either about a man , or lying before him one or more of these holy Medalles , Crosses , Graines , or Images , and obseruing what is afore appointed : and his Holinesses wil is , that they shall bee of force to all kinde of men and in euerie place .

Printed at Rome by the printer of his Holinesses priuie Chamber , Paulus Bladus , 1592.

Lo here how Babylon is healed : If a man at the point of death , canne in his minde but thinke of Iesus , he shall haue full forgiuenesse of all his sinnes , if hee haue one of these holy Crosses , or Graines about him . And is this the Diuinitie of the Romish Church ? is this procured by a Cardinall and graunted by the Pope ? then aunswere 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 holy Graines about him ? or if hee doe truely repent and beleeue in CHRIST , tho hee haue not one of these , shall hee not bee saued ?

If those both bee 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 and notorious , noe maruell tho Italie , where ( these are rifest ) haue , beside some priuie protestantes , fewe but that are either Atheistes or fooles .

Concerning France : Of late yeares 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 mad that would not ( as the wise Merchant ) sell all hee hath to buie one of them .

e e Indulgentiae concessae a nostro S. Patre Papa Clement 8 Corollis Granis Cruciculis , Rosorijs Crucibus Crucifixis Medallis & Imaginibus benedictis , Instante Reuerendo Patre in deo domino Iacobo Danie Episc. Ebrodunensi , Consiliario regio in ipsius Consilijs summa et pietate & ipsius prim● Eleemosynario . Grana benedicta sunt tantùm in vsum regni Galliae . Indulgences granted by the Holinesse of our most Holy Father Pope Clement the eight ,

Vnto

Holy Beades , Graynes , Rosaries , Crosses , Crucifixes , Medalls and Images , being hallowed and blessed by his owne holy hands ,

At the Instance of the Reuerende Father and Lord , James Dauie , Bishoppe of Eureux , Counsellor to the King in his Counsell of Estate , and also of his priuate Counsell and principall Almoner to his Maiestie .

* * Quicunque habuerit ex Corollis aut Rosarijs vnum aut etiam Corollam vnam in quam insertum sit vnum ex his granis &c. quotiescunque fecerit aliquid opus misericordiae , corporalis aut spiritualis , aut audierit Missam , aut sermonem , aut veneratus fuerit sacramentum aut Cruceia , aut aliam quandam sanctam Imaginem , acquiret sibi veniam centum annorum . Whosoeuer hauing one of these beades &c. shall 1. A hundreth 1. yeares of pardon , at an easie rate . do any worke of mercie corporall or spirituall , 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 ? surely hee that will not do thus much , he is worthy to lye and fry in purgatorie .

2 2 Quicunque confitebitur aut communicabit , aut si Presbyter sit dixerit missam recitans deuotè praeter confessionum communionem aut missam , vnum patrem nostrum aut vnum aue Mariam , aut aliqua alia ratione orans Deum pro sancta Ecclesia Catholica , aut pro nostro sancto Patre , aut pro Rege Galliae , aut pro pace huius Regni , aut pro conuersione Haereticorum , aut pro conuersione peccatorum , acquiret sibi singulis vicibus Indulge● tiam plenariam & remissionem omnium peccatorum suorum , Modò super se habeat supradictarum rerum aliquam . Whosoeuer shall confesse and 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 Heretickes , or other sinners : shall haue for euery time hee doth this a plenarie Indulgence , and remission of all his sinnes , so as hee haue about him one of these holy beades graines or Crucifixes .

And what if one want all these trumperies , shall he not haue forgiuenesse , if he do truely beleeue and repent ? Oh when will Babylon be ashamed of such abhomination ?

3 3 Quicunque exosculatus fuerit , cum deuotione , &c aliquam eiusmodi medallorum , &c. acquiret sibi singulis vicibus 10. annos Indulgentiae . Whosoeuer shall kisse one of these beades &c. with deuotion , shal haue for euery time he doth so , tenne yeares of pardon .

4 4 Habens super se vnam ex supradictis rebus orans pro conseruatione , &c. aut pro Rege Galliae , &c. particeps erit singulis diebus &c. omnium sacrificiorum , Ieiuniorum , precum & aliorum operum quae fiunt in coenobijs , ac si esset membrum particulare eorum . Whosoeuer hath one of them about him , and praieth for the success of the Catholick Romish religion , or for the K. of France , shall be ( so oft as he doth so ) partaker of all the Sacrifices , Prayers , and Fasts and other good workes done in anie Abbie , as well as if hee were a particular member of the same societie .

5 5 Habens super se vnam ex supradictis rebus in periculo mortis in bello aut alio in loco , vbi non fuerit illi commodum , recitans , cum contritione , Domine Iesu suscipe spiritum meum &c. aut proferens sanctum nomen Iesu , acquiret sibi Indulgentiam plenariam , & remissionem omnium suorum peccatorum , tam culpae quam poenae , &c. Hee that hath one of these about him , if hee be in danger of death , or in the battell , or in any place where he cannot go to confession , & shal with contrition 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 a à poena & à cu●pa .

* * Sua sanctitas concedit vt valeant pro omnibus & in omni loco ( exceptis granis ) ea conditione , vt qui non sint Galli precentur pro Rege & Regno Galliae &c. Impressum Romae cum permissione superiorum , &c. 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 , shall praie for the King and Realme of France : Except alwaies the holy Graynes ; 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 ; looke 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 anie relation to Christ , nor his holy merits : No , these are well if they may be vnderstood ; and yet these men ( if they bee 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 be in a man , then let vs see that Pope , Cardinall , or other Papist , who dare say that hee shall not haue ful remission that neuer sawe nor touched one of thei blessed beades nor hallowed Graines . Thus wee see how farre Babylon is from beeing healed in this point .

The twelfth and last wound , concerning the first Table , shal be concerning the Sacraments : both which are horribly peruerted and profaned by Romish doctrine and practice . 23 23 The 12. wound ; The Popish Church baptizeth Belles .

First , Baptisme is profanely applied , not to reasonable creatures onlie , men and women , according to the Institution e e Mat. 28. 19 ; but euen to vnreasonable & dead creatures . I will insist onely vpon one : they vse to baptize bels , in most points so as Christians do Children , & in som points with much more ceremony & solemnity .

Bellarm●n is ashamed of it , and would willingly hide and couer it , tho he cannot cure it : but if hee were not a Cardinall and a Iesuite , hee would bee ashamed to cloake it with so loude a lie , as he doth : for ( saith he ) f f Bellar. de Ron Pont. Tom. 1. lib. 4. cap. 12. Si rem reprehendunt , apertè decipiuntur aut mentiuntur : non enim campanae reuera baptizantur , sed solum benedicuntur , &c. vt altaria , &c. Vt patet ex pontificali , &c. it is a false slander of the Heretickes ; wee 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 Churches , Altars Crosses , and other things , &c.

Is it true ? then let vs follow Bellarmines aduise , and looke into the Pontificale , and omitting the name or word , let vs stand vpon the matter of Baptism . Compare therefore their baptisme of a child and a Bell together , and see then whether it may not be truly sayde they baptize Bells . g g Vide librum inscriptum Pontificale Romanum autoritate pontificia impressum Venetijs 1520. ●ib. 2 cap. de Benedictione signi vel campanae . Campana debet benedici antequam ponatur in campanili : paranda sint i de o vas aquae b●nedicendae , aspersorium , vas cum sale , lintea munda , oleum sanctum , sanctum Chrisma , thimyama , thus , myrrha , thuribulum cum igne : Pontifex & diaconus &c. sint in tuis vestimentis : precibus peractis Pontifex lauat campanam cum dicta aqua , & cum pollice dexterae manus facit crucem supra campanam ab extra , cum oleo infirmorum , & intus cum chrismate , & profert interim haec verba ; Sanctificetur & consecretur ( Domine ) signum istud in nomine Pa † tris & Fi † lij & spiritus † sancti . In honorem sancti talis Pax tibi &c.

1. The Childe must first bee baptized , before it can be accounted one of the Church . The Bell must first be blessed , afore it may be hung in the steeple . 2. The Childe must bee baptized by a Minister , or a Priest . The Bel must , by a Bishop ; or his deputie . 3. For a Childes baptisme must be vsed holy-water , cream , salt , oyle spettle , and manie such . The Bells baptism or blessing must also bee in holy-water , oyle , salt , cream , tapers for light , &c. 4. They giue the Childe a name . Soe doe they to the Bell. 5. The Child must haue Godfathers , &c. So must the Bell ; and they bee persons of great note . 6. The Childe must be washt in water . So must the Bell ; and that by none but the Bishop & Priests . 7. The Child must be crossed . So must the Bell. 8. The Child must be anointed . So must the Bell. 9. The Childe must bee baptized , in the name of the Trinitie . So the Bell is washt and anointed in the name of the Trinitie . 10. They praie for the Childe . Soe doo they for the Bell. 11. At the Childes baptisme the Scripture is read : So at the washing of the Bell , more Psalmes are read , then at a Childes baptisme , also a Gospell : and more prayers are made ▪ and ( excepting saluation ) greater things are prayed for , and more blessings on the bel , then be for a childe . 12. And publick praiers made

For better euidence heereof , and because the booke is not easie to come by , take heere a part of the prayers they vse to that purpose .

h h Pontifical . ibid. Benedic Domine hanc aquam benedictione coelesti , & assistat super eam virtus spiritus sancti , vt cum hoc vasculum &c. in ca fuerit tinctum , vbicunque sonuerit hoc tintinnabulum procul recedat virtus insidiantium , vmbra phantasmatum , incursio turbinum , percussio fulminum , laesio tonitruorum , calamitas tempestatum &c. & cùm clangorem illius audierint filij Christianorum , crescat in eis deuotionis augmentum , &c. et postea Presta quaesumus vt hoc vasculum sanctificetur à spiritu sancto &c. vt cùm melodia illius auribus insonuerit populorum , crescat in eis deuotio fidei , procul pellantur omnes infidiae Inimici , fragor grandinum , &c. aereae potestates hoc tintinnabulum audientes contremiscant . Lord grant that wheresoeuer this holy Bell thus ( baptized , or ) washed and blessed shal sound , al deceits of Sathan , all phantasies , all danger of whirlwindes , thunders , lightnings , and tempests , may be driuen awaie , and that deuotion may increase in Christiāmen when they heare it : O Lord sanctifie it by thy holy Spirit , that when it sounds in thy peoples eares , their faith and deuotion may increase , the diuell may bee affrayed , and tremble et postca , Omnipotens Deus , qui , &c. tu hoc tiatinabulū coe esti benedictione perfunde , vt ante sonitum eius longius effugentur ignita iacula diaboli , percussio fulminum , &c. & quicumque ad sonitum eius conuenerint ab omnibus Inimici tentationibus liberi sint , &c. & paulo post , Omnipotens Christe , qui &c. tu hoc tintinnabulum sancti spiritus rore perfunde , vtante sonitum eius semper fugiat bonorum inimicus , &c. and flie awaie at the sound of it . O Lord poure vpon it thy heauenly blessing , that the fierie darts of the Diuell , may be made to flie backward at the sound thereof , and that it may deliuer from danger of wind , thunder , &c. And grant Lord that all that come to the Church at the sound of it , may be free from all temptations of the Diuell . O Lord infuse into it the heauenly dewe of the holy Ghost that the diuel may alwaies flie awaie before the sounde of it , &c.

Thus at Bellarmines request we haue lookt into the Popes Pontificale , and let the Reader iudge what we haue found : he rebukes vs for laying it to their charge that they baptize bells , and 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 therunto : for vpon sight therof , it is apparant to be a more solemne baptisme then that of the child is ; for the solemnitie is longer , the Ceremonies more , the prayers to greater purpose , the minister of greater place , then be required to a childs baptism ; & euery thing doth so concur in it that is in baptism , that Bellarmin himself confesseth that 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 i i Bellar. tom. 1. de Rom. pont. lib. 4. cap. 12. Nomen Baptismi non a Pontificibus sed avulgo campanarum benedictioni accommodatur &c. quia vident eas aqua aspergiet eis nomina imponi , &c. .

But it is not the name we stand vpon , but the matter : concerning which , whereas they pray that the sound of that bel so washed and sanctified as afore may driue awaie the diuell and all his fierie dartes , I would aske Bellarmine , or anie of his Chaplains , whether this be spoken in iest or in earnest , in formalitie as words of course , or in faith as a holy prayer . If they knowe the prayer to be impossible , not to haue anie warrant , but meerelie to bee a state Ceremonie , and done to amaze the poore people &c. then it appeares they bee Cozeners and Atheists that make Religion a pretence to all their purposes : But if it be in earnest , and they knowe it to bee a prayer of faith , and haue warrant from Gods word for it , then it were possible to driue awaie the diuell and all his temptations out of a kingdome : for so manie Belles might bee hallowed and washed , as might hang , one within the reach of anothers sound ; and so if the wordes of this prayer be true , a Diuell might not stay in the realme : and that Realme were very worthie to haue the Diuells companie , that would not willinglie be at the cost to haue so manie bels though they were of siluer , and to haue them baptized though it were in costly water .

To conclude , Bellarmine pleaseth to sport himselfe a little with vs and sayth ; The Heretickes obiect to vs that wee 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 k k Obijciunt nobis haeretici quod baptizamus Campanas . Mirum vero est quod non etiam dicunt campanas a nobis antea catechizari et instrui , vt possint fidei symbolum resonare . Bellar. ibid. 24. 4 : But it is verie likelie the Iesuite had not seene or not well perused the Pontificale : for if he 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 puri●●e 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 doubtless 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 ) doth baptize Bells .

It remains but to see 24 24 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 impietie of that Church : for , of late , Clement the eight , pretending to haue the Pontificall reuiued and reformed , caused it to be printed at Rome before his face l l Vide Pontificale Romanum Clementis 8. Pont. Max. iussu resti tutum atque editum Romae 1895. et legatur eiusdem Clementis Constitutio . ibid. praefixa , pro eiusdem libri autoritate & approbatione . by his authoritie , in a faire letter , and with most goodly pictures : and indeede 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 25 25 The other sore of the 12. wound ; That though Christ ordained the contrary ; yet it is not necessary for Christians 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 maymeth the Sacrament , and crosseth Christ● owne Institution . They were a hatching it sometime before , but at last the monster was brought foorth in the Councell of Constance when they decreed thus , m m Concil. Constant . sess. 13. Synodus declarat decernit & definit , quod licet Christus instituerit et suis discipulis administrauerit sub vtraque specie panis et vini ; et similiter quod licet in primitiua ecclesia hoc sacramentum reciperetur a fidelibus sub vtraque specie : tamen haec consuetudo est rationabiliter introducta , quod a conficientibus sub vtraque , à laicis tantummodo sub specie panis suscipiatur . Et habenda est pro lege haec consuetudo , &c. et pertinaciter asserentes oppositum tanquam haeretici arcendi et puniendi sunt : et quod nullus Presbiter sub poena excomunicationis communicet populum sub vtraque specie panis et vini , &c.

That notwithstanding Christ ordained the Sacrament in both kinds , and tho the eldest Church did so receiue it , yet for al that , this custom is lawfully and laudably brought into the Church , that the laitie shal receiue but in one kinde onely ; and that whosoeuer shall holde the contrary , shall be proceeded against as heretickes : and 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 heretickes .

This wound hath Bellarmine , and other of the craftier sort of them sought to couer , but not to cure : and it would satisfie a man in this point tho he wauered before , to see how slily & superficially he deals in this question n n Bellar. de sacram . Euchar. lib. 4. cap. 26. tom. 3. : This abuse is so horrible , the iniury to the sacrament , & the wrong to the laitie so notorious , the absurdity & impiety of the practice 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 would 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 maintaine the height of their hierarchie , and Maiestie of their Monarchy . Euen this one particular is sufficient to make demonstration hereof ; seeing they will not amend that which they see and know to be contrary to Christs Institution ; and wherof 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 and worse 26 26 The latter sore of the 12. wound not yet healed , but spreades further . . Look in their newe edition of the Councells this last yeare , and there is no reformation of this euill o o Vide postre●am edit . Concil. per Bininum . Colon. 1606. Concil. Constant . sess. 13. in . 2. parte tomi tertij . 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 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 daily a wider and deeper wound : For now it is made in that Church a sinne against the first Commandement of the morall lawe , for a man to receiue the Sacrament in both kindes p p Vide librum inscriptum Excercitium pietatis , in gratiam studiosorum , autoritate Cardinalis Radzivilij , scriptum & editum . Colon. 92. In cap. de methodo rectè confitendi , Circa primum praeceptum inquiratur an fecerit aliquem exteriorem actum infidelitatis vel haeresis &c. vt sub vtraque specie communicando , &c. . So then seeing we knowe 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 be reformed , that condemnes the obedience to Christs institution and commandement , as a deadly sinne ?

Let vs now proceede 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 mistie times of ignorance , that 27 27 The 13. wound ; That it is lawefull to haue sanctuaries forwillfull murder . Churches and Churchyards , and Bishops houses , and some such other places bee sanctuaries , that is , places for refuge for the offender ; vnto which if he do flie , and settle him●elfe , he cannot , nor may not bee prosecuted by course of lawe and iustice , but is there safe , as long as it pleaseth the Cleargie to retayne him .

Thus writeth Pope Innocent the 3. in his Decretalles to the King of Scotland , who in those euill daies ( poore man ) helde himselfe not of power to punish malefactors of his owne kingdome that had taken sanctuarie , vntill hee had sent to the Pope for his aduise .

q q Corp. Iuri● Can●nici Decretal . li. 3. tit. 49. cap. 6. Si fugiens ad ecclesiam liber sit quantumcunque grauia maleficia perpetrauerit , non est violenter ab ecclesia extrahendus , nec inde damnari debet ad mortem , vel ad poenam ; sed rectores ecclesiarum sibi obtinere debent membra & vitam , &c. To your question , Sir ( sayth the Pope ) I answer thus ; If hee that hath taken sanctuarie be a freeman , then is he not to be taken 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 Clergie , and gouernors of that Church are to obtain for him libertie and safetie of life and limme &c.

Some may here obiect that afterward in the decretall hee 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 all nations . In England wee 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 r r Vide Britāniam Camdeni in Com. Eborum . Haec sedes lapidea dicitur Freedstool id est p●cis cathedra , ad quam reus ●ugiendo perueni●ns omnimodam habe● securitatem . of peace , whereunto if one that is guiltie do fly and sit in it , he shall haue all sufficient securitie .

Another at Battel Abbie in Sussex , where the Conquerer wonne the victorie , and in memorie thereof , building that Abby hee endowed it ( with the popes consent ) amongst others , with this priuiledge s s Vide eundem Camdenum , in com . Sussex haec sunt verba diplomatis ; Si quis latro vel homicida , vel aliquo crimine reus , timore mortis fugiens ad hanc ecclesiam peruenerit , in nullo laedatur , sed liber omnino dimittatur : Abbati vero ipsius Ecclesiae liceat vbique latronem vel furem de suspendio liberare ●i forte superuenerit . ;

If any theefe or Murderer , or any other malefactour ( what soeuer his fault bee ) for feare of death doe flie and come to this Church , he shall not be hurt by any meanes ; but shall bee dismissed , and let goe againe with safetie and freedome . And further it shall be lawfull for the Abbot of the sayd Church , in all places wheresoeuer hee shall hap to come , to saue one theefe from the gallowes .

These bee the very words of the Charter it selfe . The third and not the least was at Westminster : wherof there is often and famous mention in our Chronicles , as being a place of frequent and ordinarie refuge for great Malefactors , and the name remains there to this daie . 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 themselues t t Vide decretal , Sext. & Clement : in tit . de ecclesiarum & coemeteriorum 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 and principall writers in this case 28 28 The 13. wound not healed ; for Poperie alloweth sanctuaries for wilfull murder still . . A great 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 hee saith by their religion belongs to holy persons and places ; let vs obserue a fewe of his words u u Vide Anastasium Germoniū de sacrorum immunitatibus . lib. 3 : cap. 16. art. ● . &c. .

Not Clergie men onely , but euen the very Churches Habent et ecclesiarum aedificia , suas immu nitates . Nam qui ad eas confugiunt , quodammodo sacrosancti effecti , nequeunt inde extrahi , nec in vincula conijci vltimóue supplicio affici , aut aliqua membrorum detruncatione plecti , sed veluti in arce tutissima positi ab inquirentibus inuiolati remanent . themselues haue their priuiledge : for Malefactours flying to them , are in a sort made holy thereby , insomuch as they may not bee taken awaie thence , nor bee cast into prison , nor be toucht in life , nor limme , but shall there be safe from all pursuers , as in a Castle or most strong holde , &c.

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

And wheras one Iohannes Ferrariensis , a famous and learned Lawyer , argueth foundly and truely that Churches should not receiue murtherers not be sanctuaries for theeues , seeing Christ cast out euen buyers and sellers which are not so ill y y Ioh. Pet. de Ferrar. practica Papiensis , cap. de forma inquisi . vers. ex his potest . ; The Popes Secretarie , scornfully casteth away both his opinion and his reason z z Germonius ibid. art. 15. ; yet is he neuer able to ouerthrowe either the truth of his opinion , or strength of his reason : but so vnwilling are they to bee healed in anie thing , that if anie one of them doe but begin to see the truth , and doe but glaunce at it or incline to it , presently hee is nipt in the head and condemned , as heere the olde Lawyer is reproued by the later ; and when as he would haue had this wound healed , this darling 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 saith ; that not onely Churches consecrated , but tho they bee not as yet consecrated a a Idem ibid. art. 23. 24. , yet they be sanctuaries : and not the Church onely , but euen the Churchyard , yea tho it be disioined from the Church b b Idem ibid. art. 30. & 34. .

Nay further , that euen hospitalls c c Idem ibid. art. 27 , yea priuate Chappells in mens houses , if they were built by the Bishops authority d d Idem ibid. art. 29. , haue priuiledge of sanctuarie to receiue a murderer flying vnto them . And least murder should not finde sufficient shelter in Romish religion , he telles vs further , that euen the Bishops Palace is a sanctuarie , 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 e e Idem 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 f f Idem 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 g g Idem Germonius ibid. lib. 3. cap. 6. art. 51. &c. Tanta est huius dignitatis Maiestas , vt non Cardinalis solum velut sacrosanctus absque sacrilegij culpa tangi non possit , verum nec ille quiad capitale supplicium ducitur , si Cardinali ob●iam factus ciusque pileum aut vestem attigerit &c. occidi nequeat : sic Baldus & reliqui ; vnus tantum Cor●etus tenet i● contrarium : sedeius argumentis excellenter satisfacit Cardinalis ▪ Albanus . ,

A Cardinall of Rome not onely is so holy a person in himselfe , that hee may not be touched without sacriledge ; but if a murderer or malefactor , that is carying to execution , if he haue the good happe to meete a Cardinall , and can touch either his hat or his robes , he is discharged from the sentence of the lawe .

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

But to goe forward ; the lawe sayth , the Murderer shall die i i Gen. 9. 6 ; and Christ saith , he came not to dissolue the lawe , but to fulfill it k k Matth. 5. 18 : but the Cardinalls wil not fulfil the lawe , but dissolue it . The Murderer shall die , sayth God : true , saith the Pope , vnlesse hee happe to touch the hem of one of my Cardinalls coats , for then 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 l Hoc stante , daretur materia delinquendi , propterea quod homines audaciores fierent & delicta remanerent impunita : sic Anto. Corsetus in suis singular . in verbo Cardinalis . ; this being so , there wil be an occasion giuen of much euill , and bloudie men will heereby take libertie to offend : He is not suffred to make anie motion for reforming of anie thing , but is contrariwise turned awaie with this censure , that his reasons are slender and nothing worth . And thus , when he is dasht out of countenance , who would haue healed this wound , then comes the Popes Secretary ( a true childe of Babylon that will not be healed ) and to make the wound wider and deeper , brings a reason for this power of Cardinalls , worthy of himself m m Idem Germonius ibid. cap. 6. art. 51. Non sunt hodie Cardinales deterioris conditionis quam olim fuerunt Virgines vestales : quarum autoritas apud Romanos tanta fuit . vt si ad capitale aliquis supplicium duceretur , & fortè fortuna transisset Vestalis , is necari non posset . ; If ( saith he ) the Virgin-vestalls in Rome healthenish had this power , that if a person condemned met one of them in his way to execution , and could get to touch them , he was thereby deliuered from death ; as he proueth out of Aul. Gellius n n 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 multiplie murders , and defeat the lawe by this means ? for may not a Cardinall come for fauour , and on set purpose ? may hee not be intreated , may he not be corrupt and bee hired to come ? There be now also many Cardinalls , about 60. or 70. if anie of all these be in the streetes , murderers may escape ; and there be fewe daies , wherin some of these stirre not abroad : To all these materiall obiections , what doth he answer ? surelie an easie answer hath he for all :

o o Germonius ibid. art. 52. Ne detur occasio delinquendi , et vt omnis praua suspicio tollatur , damnatus gaudet hac immunitate , si Cardinalis non data opera sed casu transeat . This priuiledge belongeth , 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 swear , were put to their oath p p Aul. Gellius ibid. .

But for al that ( saith this Popes dearling ) my Lords the Cardinalls may not sweare , they may not bee so disgraced as to be put to their oathes : How shall it then appeare ? hee must ( saith hee q q Licet Vestalis nunquam iurasset , hoc tamen casu eas iurasse , certum est . At Cardinalem deuinci Iusiurandi religione minime vellem : itaque non iuranti sed asserenti se forte fortuna in dānatū incidisse credendum est , cum ei in grauioribus negotijs fides adhiberi solet : vt si sedis Apostolicae legatum se esse dixerit , fidem ei habendam volunt nostri Ioh. Andr. Bal. Alb. &c. Idem Germonius ibid. art. 53. &c. bee 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 manie excuses it hath , who knoweth not ? ) then it is heere apparant that the vilest theefe , and murderer in a countrie , may easily escape the halter at Rome .

Now to conclude , see how many helpes there be for a Murderer in Romish religion ; first by places , then by persons priuiledged . Places priuiledged be , 1. a Church , 2. a Churchyard , 3. an hospitall , 4. a Bishops house , 5. a priuate Chappell ; all these shall deliuer a man from tryall ( were this so in London , how should any murderer be brought to the Bar ? no street could he passe through , but he shall finde one of these 5. places ) : then by persons priuiledged ; which be , first , a Cardinall riding by : which because it is but in fewe places ; therefore the second is a Priest carying the Sacrament , and that is in euery towne : To touch either of these , doth deliuer from death a murtherer condemned by law .

Thus we see , a bloudy Church is a defender of bloud and murther ; for let anie wise man consider , how many thousand murders in a yeere , may bee sheltred and shuffled ouer by these meanes . And yet sanctuaries are but one means 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 rise in popish States , that the better sort of themselues do bitterlie complaine of it . Oleaster a spanish Inquisitor ( and therefore not partiall on our side ) hath these words ; r r Vide Hieronimum ab Oleastro , inquisitorem vlissiponens . in suis Comment. in Pentat : In cap. 4. Genes. pag. 17. Video ( in quit ) homicidia fieri , netamen video homicidas puniri : sunt enim hodie mille modi excusandi homicidam ; quorum vnuus est ecclesiam appellare , Clericum se dicere , & statim Iudices quos volunt a summo pontifice impetrate , qui eos absoluunt , parua aut nulla poena imposita ; & sic homicidia multi plicantur . I see daily ( sayth he ) murders are committed : but I doe not see the murderers are punished : for we haue at this daie a thousand waies to excuse murderers ; wherof one is to appeale to the Church , & to say he is a Cleargie man , and presently to get from the Pope such Iudges or Commissioners , as themselues will , who by and by discharge and absolue them , vpon a little punishment or none at all , and thus murders are multiplied euerie daie , &c.

Let these words be well obserued , and what he was that spake them ; and if this be so , so fa●re from Rome as Portingale is , then we may easily iudge how the world goeth at Rome and neere vnto it .

Against all this what can be said ? that this Anastasius is an Author suborned by vs ? Nay , Posseuine the Iesuite will for that answer for vs , hauing canonized him in his catalogue of catholick Doctors s s Possev . Ies. appar . sac . tom. 1. lit . A. Anastasius Germonius Archidiaconus Taurinensis edidit libros de immunitatibus ecclesiasticis , inter al. &c. : 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 lawe , at Turin , & in great office and authority both with Gregory the 14. and Clement the 8. t t Idem Posseu . ibid. Augustae Taurinorum publicè Canones interpretabatur & nuper orator ad Clement 8. pro sereniss . vrbini duce & vtriusque Romanae signaturae referendarius . and his bookes be dedicated to the Popes and Cardinalls , printed at Rome with soueraigne authoritie , and speciall commendation ( u ) . Nay the Pope himselfe with Anastasij Germonij , Ciuit. Ro. Archidiaconi Taurinensis & protonotarij Apostolici de sacrorum immutatibus lib. 3. ad Gregorium 14. Romae . 1591. his own mouth commended the book , to the Cardinals , and said that the whole Clergie , and the Councel of Cardinalls by name were greatly beholden to the Author for it w w Vide eiusdem Anastasij Epistolam dedicat . ad Gregorium 14. Pont. Max. : So that it is more then impudencie 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 faultes , but not for murder ? If it were so , the fault were lesse : but the truth is otherwise .

For tho it be certaine and confessed by themselues , that by the ciuile lawe , Murderers , and Rauishers , and Adulterers are excepted x x In §. Quod si delinquentes Authent . de mand princip. : Yet Germonius shameth not to answere that the Ciuile lawe is corrected in this point by the Popes law , and that therfore we are to stand to it y y Iure Ciuili , adulteri , homicidae , raptores ex eccl. abduci possunt : sed Ius Ciuile per pontificium hac in parte correctum est ; & ideo standum est huius dispositioni &c. sic Germonius de sacrorum immunitatibus , lib. 3. cap. 16. art. 57 , &c. and not to the Ciuile lawe : Now who are excepted by the popes lawe ? only night-robbers , and setters of high waies z z Germonius ibid. art. 56. ex Iure Canonico & communi sententia . : but as for murderers , adulterers , and rauishers , these finde fauor in the Popes lawe ; for they be Amici Curiae : but theeues , and robbers are not so : and therfore this Germonius concludes that tho the Scripture be plain and many Doctors ; yet , a murderer is not to bee taken out of sanctuarie , vnlesse there bee more then murder , as deceit , and treacherie . What then may be said ? that this Germonius is but one Doctor , and his opinion is not to be taken for a doctrine ? I answere , his iudgement is allowed by the Pope himselfe , and his opinions are fortified with consent of other popish Doctors : But that we may see he walkes not alone in this waie ; one Stephanus Durantus , writing also of late , of the rites of the Romish Church , deliuereth the same for a general doctrin of that church , tho he being a French-man , is therfore the bolder and saith that neither in France nor in England they haue beene permitted by the kings with such absolute allowance as elswhere . a a Stephanus Durantus de ritibus ecclesiae catholicae Romae 91. ad G●●gor . 14. vid. 1. ca. 26. art. 10. Ea erat ecclesiae religio & immunitas , vt ad eam confugientes non liceret inde extrahere , vel eis aliquam vim inferre .

Such saith he is the honor and immunity of Churches , that malefactors flying to them may not bee taken out , nor haue any violence offered them .

This book also is of speciall authoritie , dedicated to P. Gregorie the 14. and by him accepted with speciall allowance : and in a Bull or constitution of his , hee affirmeth it is a worke , seruing greatly for Gods glorie and the edification of Christian people , and that it is approued and allowed by the great M. of his palace b b Vide bullam Gregorij 14 , Duranti libro praefixam : hoc opus &c. ad gloriam Dei & totius populi Christiani aedificationé , &c. & à Magistro sacri palatij nostri visum & approbatum . , to whom belonges the soueraigne and highest authoritie to censure all sort of bookes .

And last of all , Iacobus de Graffijs , the great Casuist , and Grande Poenitentiarie , within these 7. yeares hath determined this question ; affirming that the murderer may not be taken out of the Church , no not tho hee broke prison and fled thither , vnlesse it were murder ioyned with trecherie and treason c c Iacobus de Graffijs decis . aur. cas. cons. to . 1. cap. 48. libri secundi : art. 5. 6. 7. reus in causa ciuili & criminali gaudet immunitate ecclesiae etiamsi carcerem confregerit , & ad ecclesiam confugerit : Et non ex●pitur homi●idium nisi proditione commissum aut ab Assasinis . .

Thus we see how Babylon is healed in this wound . And heereby it is apparant to all that will see , that she is a bloudie Babylon : and as in many other respects for her crueltie , so this waie also , for this doctrine and practice she is a bloudy synagogue : and no maruell tho the holy Ghost say , that in her is found the bloud , not onely of the Saints and Martyrs , but of all that was shed vpon the earth d d Reuel. 18. 24. . For as she hath made her selfe the principall agent in shedding the bloud of Saints and Martyrs : so hath shee made her selfe accessarie by this her doctrine and practice to al the murthers & bloudshed vpon the earth : for , to maintaine so many refuges and defences for a sinne , is to maintaine the sinne it selfe . Therefore leauing this bloudie 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 , adulterie , & fornication ; it is lamentable to see what is the doctrine and practice of the Romish Church . For first , they giue a publicke and open toleration of the stewes , wherein whoredome is practiced as dayly and commonly , as other ciuile and lawfull actions 29 29 The 14. wound ; Romish Religion permits stewes publickelie . : nay their rent is taken , and duely paide , ( a part of it ) to the Pope , or as hee shall appoint it : Thus complaines and cries out Agrippa , a man of no meane place , nor ordinarie vnderstanding ; e e Cornel. Agrippa de vanitate scient. cap. 64. Corinthij , Cyprij , Babylonij alijque Ethnici Graeci , nonnihil a meretricio quaestu aerario suo addiderut , quod quidem in Italia non rarum , vbi etiam Romana scorta , in singulis hebdomadis Iulium pendent pontifici : qui census annuus saepe excedit viginti millia ducatus .

The Corinthians ( sayth he ) and Cyprians , and Babylonians , and other heathen Graecians did increase their reuenue , by the gaine of the stewes , which in Italy also is at this daie no rare nor vnusuall matter . For the whores of Rome doe paie weekely to the pope a Iulio a piece ( about six pence sterling ) the whole reuenue whereof in the yeare , doth often exceede the sum of twentie thousand Duckets , &c.

Alas ! wil some say ; the Pope cannot hinder this : therefore seeing he cannot helpe it , he hath vsed , ( such was the wisdom 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 f f Exod. 23. 7 Ephes. 5. 11 , though wee cannot hinder it : Againe , if the Pope cannot hinder it , yet hee can refuse to haue anie gayne from it ; and so hee woulde but that hee thinkes it sweete : but if hee were of Dauids mind who would not drinke that drink , that cost men the venture of their liues g g 2. Sam. 23. 14. , surely he 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 truth , hee wants no power for nothing that hee will doe : therefore for reforming the stewes , it is cleere he wants wil , but no power . Against Gods truth , and vs the Professors of it , whom he cals hereticks , he wants no will , and therefore he wants no power . Let him punish whoredome , as he doth that , that he calls heresie ( tho it be the truth ) : let it be as vnlawfull in Rome to keep a stewes , as to haue a Protestant Church , and then we should soon see as fewe , and fewer whores in Rome , then there be good Protestants . But whoredom is none of the vnderminers of his State , nor enemies of his Crowne as our religion is : therefore our religion must down when stewes must stand . But som wil further obiect , If this haue bin so , it is the faulte or corruption of his officers , & not to be imputed to his Holinesse . But I answere , the pope vseth not to be so negligent of his estate , as not to looke at a reuenue of 20000. duckates a yeare . And to take away all cause of this cauill , and to make it more apparant that the Pope is the head of the whore of Babylon ; Pope Sixtus 4. scarce 120. yeares agoe , built a stewes in Rome , of his owne erection and foundation , so saith the same Agrippa . h h Cornel. Agrip . de vanit . scient. cap. 64 Lycurgus & Solon lupanaria aedificauere , &c. sed & recentioribus hisce temporibus Sixtus pontifex Max. quartus , Romae nobile admodum lupanar exstruxit .

Licurgus & Solon , heathen law-giuers , erected publick stewes : but that is no maruel ; for of late yeeres , Pope Sixtus the fourth builded a goodly stewes in Rome .

Loe heer , the Popes Holinesse , the founder of a Colledge of diuells , a stewes for whores : surely because he scorned ordinarie company , he built that for himselfe , and his Princes & peers , the Cardinalls . Thus we see it confessed & proued by a learned Papist , that a 100. yeers agoe stewes were maintained , nay erected by the Pope : and that he takes gain & rent of them . If any man obiect against Agrippa , as no competent witnesse : I answere , the Pope indeed hath prohibited i i Vide indicem lib. prohibit . Clementis 8. in litera H. his books to be read ; but it had been more reason to haue disproued and confuted his assertions : but let the Pope condemne him as he will , for his bold speaking of truth ; it is knowen to all that know him , or his bookes , hee was a Papist for the most part : and whatsoeuer he was , he had no reason to bely the Pope ; we hired him not , we thanke him not for anie thing but truth : yet for more certaintie hereof , hearken to another , who being an Inquisitor , is beyond all exception that waie .

Thus complains Oleaster ( a Spanish Doctor ) , vpon that Text of Deuteronomy k k Deut. 23. 18 thou shalt not bring into my house the hire of a whore , for it is abhominable .

l l Oleaster in Comment. suis in Pentateu . In Deut. cap. 23. fol. 270. Displicuerunt semper Deo turpia lucra , ideoque vetat ne merces meretricum ei offeratur : at nunc cùm ecclesia & ministri mundiores esse deberent , omnia haec acceptantur , qualiacunque sunt & vndecunque venerint . 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 Testament , when the Church and Ministers thereof should bee much more cleane and pure then afore , all manner of filthy gaines are accepted and taken , how vile soeuer they be , and whencesoeuer they come .

Thus all gaine is sweete , and all rent welcome to the Pope , tho it come from whores : so true a friend to stewes and whores , is the whore of Babylon .

But wil some say , this might be so in the elder times , that were of more libertie , because all was quiet : but now since Luther rose , and the Church hath beene wakened by heretickes , this wound is healed .

No , this wound is not healed , as I wil proue by their late and moderne writers . 30 30 The 14. wound not healed : for the Romish religion , doctrine & practice tolerate stewes still .

Navarrus one of their greatest Canonists of this last age , and one whom the Popes helde worthy to be cald to Rome , for his continuall aduise & direction m m Martinus Azpil . Nauar. Hisp . Iuris cononici scientis . ideque theolog . insignis &c. Haec Posseu . in apparatu sac . tom. 2. lit . M. , deals very plainly in this matter , and saith , that n n Nau. Manual . c. 17. nu 195. pa. 433. edit. Wirceb . in 8. 1593. Licet potestati publicae permittere meretrices in aliqua parte ciuitatis : et postea , alicubi constituuntur eis patroni , & domus eis locantur carius quam honestis locarentur : et in hac vrbe Romana , sciente & patiente papa locantur et semper consueuerunt locari domus meretricibus : et confessarij absoluunt et semper absoluerunt locatores eorum sine proposito abstinendi à tali locatione , &c.

Kings , Princes , States , and Magistrates of Cities , appointing stewes , and setting out places for them in some conuenient place of their Cities , wherein whores may exercise their whorish trade , it seems ( saith he ) to be no sinne in them .

See here a peece of spanish deuotion and modesty . Surely , no maruell tho this man were sent for , from Spaine to Rome : for it seemes by this doctrine he was for the Popes tooth , and much more for his Cardinalles .

Alphonsus Viualdus , another learned Spaniarde , wrote a booke of matters of conscience not long agoe , of so great account amongst them that they call it the golden Candlesticke . It hath beene often printed , and within these 7. yeares was by the Popes speciall Commission purged , and reprinted : hee writes thus o o Martinus Alphonsus Vivaldus , theol . & Iuris canon . professor & poenitentiarius maior , &c. In Candelabro aureo . tit. de Confessione , numero 60 Vtrum hae meretices censeantur excommunicatae , per synodales constitutiones , quae nec consitentur , nec communicant ? respondeo , &c. Meretrices num quam publicantur nec denuntiantur pro excommunicatis in ecclesia : nec visum vnquam fuit , aliquem hac de causa ab earum participatione fugisse , &c. Pro resolutione dico , quod si non confiteantur nec communicent per 10. aut 20. annos , non ideo incurrunt poenas ecclesiae in detestationem sui pessimi status , quia meretrices non sunt dignae laqueis legum . pag. 81. editionis Brixiensis 1588. .

First , he makes a question , whether in the yeerely excommunication pronounced by the Bishop , against them that do not confess and communicate , whores in the stewes be comprehended , or no : and he 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 yeares long , yet doth shee not incurre the Censures of the Romish Church .

Oh excellent doctrine , and fit for the Romish Church : but all this will some say is salued by this that followeth . Nay , contrariwise say I , the wound is made worse ; and by the craft of that that followeth , obserue the subtiltie and iniquity of Romish teachers : for this is done ( saith he ) in detestation of their ill life : the Church doth so detest their maner of life , that she will not thinke them worthy of her censures : oh notable shift ! are they too bad to bee punished , & not too bad to bee suffered ? doth the Romish Clergie thinke them so vile that way , and yet allow them ? see the iniquitie and filthinesse of this religion .

Thus its apparant by the great Confessor Vivaldus , that the Romish Church excommunicats not common whores , nor them that go to them : & another as great a Clark as himself , saith it is the common opinion p p Iac de Graffijs . tom. 1. lib. 1. cap. 9. art. 8. & 9. .

But yet to shewe better that this wound is not healed , harke a little what the grand poenitentiarie , Iacobus de Graffijs , saith ; q q Iacobus de Graffijs decis . aur. cas. cons. tom. 1. lib ▪ 2 cap. 75. art. 3. et 4. pag. 348. Sed quare ipsa ecclesia lupanaria permittit & per consequens fornicar . quod est mortale peccatum . Respondeo quod ecclesia quandoque tollerat minus malum praesens , vt euitet maius malum futurum , quod verisimilibus coniecturis speratur : sic ca● &c. vbi ecclesia tolerat meretrices ad euitandas promiscuas luxurias et foedissimas coiunctiones : & sic non illud peccatum approbat , sed dissimulando tolerat , vt eo medio adulteria , Incestque atque alia luxuriae crimina compescat . Hinc &c. Et in tantum tolerat lex huiusmodi fornicationes , vt etiam cogat publicas meretrices ad fornicandum cum quocunque iuxta tamen mercedem . But if fornication be a sin , then why doth the church her selfe permit stewes , & consequently fornication , which is a mortall sinne ? I answere ( saith he ) that the church somtime tolerateth a less euill present that she may auoide a greater euill to come , that is probable to fal out : and this he proues out of the Canon law ; & so concludes that the church doth tolerate stewes and whores , to auoide greater sins not approuing the sin of fornication , but by conniuence , or dissimulation tolerats it , that so she may restraine & keep yong men from adulteries , incests , and other crimes of that kinde : then he goeth further to proue his conclusion ; which he doth out of the practice of heathen lawegiuers , and by the ciuile lawe , & would proue it out of the Fathers : & then to make vp the measure of his iniquitie , he addeth that the law doth so far forth tolerate fornications in stews , that it takes order to compel the whores to refuse no man , if hee offer her , her pay : the words are too bad to be repeated in english .

And to shew that he is a true childe of that Babylon that wil neuer be healed , & that he is as graceless in this point as his mother , afterward in his 2. tome ( which he put out in his more mature yeares ) he hath againe the same doctrin in as ill or worse words ; r r Idem Graffius ibid. tom. 2. li. 3. c. 28. art. 3 6. Ad meretrices accedere , quamuis sit peccatum mortale , tamen ecclesia illud peccatum tolerat , ad euitādū maius malum , &c. et in hoc casu ecclesia censuram restringit , ne forsan deteriores sint , &c.

And to conclude , for the better encoragement for women to bee whores , and the better to please their carnall & wicked minds , Cardinall Tollet a Iesuite , out of his Iesuitical modestie , and his Cardinal like respect to the stewes , deliuers this doctrine ; s s Fran. Tolletus Ies. Cardinal . Instructio sacerdotum . lib. 5. cap. 17. art. 3. Mulieres accipientes pretium pro vitio carnis , non obligantur ad restitutionem , ( quia ista actio non est mala contra iustitiam ) quamuis sint Virgines et coniugatae , et cuiuscunque conditionis : et quamuis accipiant pecunias in excessu , vltra pretium actus turpis , si liberè donetur illis .

That whores taking mony of men , for their sinne , bee they maried or vnmaried , tho it be neuer so much aboue their due , are not bound to restore anie of it againe , if it bee once giuen them ; and giues a reason for it , because , saith he , this action is not against iustice , &c.

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

Thus it is the present doctrin of the Romish church that she alloweth stewes by publicke 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 lawe 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 partes where poperie reigneth ; as Spaine , Italie ▪ &c. And further , to giue one euidence out of my owne reading for the practice , Iacobus de Graffijs telles vs plainely in these words , u u Iacobus de Graff . decis . aur cas. cons. tom. 1. lib. 1. c. 28. art. 20. Sic licitum est dominis domorum locare eas meretricibus , non quidem ad meretricandum , sed ad alios fines bonos , id est vt ipsae vitam suam seruent et domini domorum lucrentur iustas pensiones , cum displicentia peccati , &c. ita etiam praxis Romana videtur seruare . pag. 105.

It is lawfull for Lords and owners of houses to let out their houses to whores , euen whom they knowe so to bee , so it be with this minde , not purposely that they may sinne , 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 owne liuing , and paie them their rent out of whoredome , yet if they haue a dislike of the sin , they may do it lawefully : and such , sayth he , is the common practice at Rome .

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

Against all this but one thing can bee obiected ; namely , that all these be priuate Doctors : I answere , them let vs see what the Pope doth . Doth he supply the negligence of other Bishops ? they do not excommunicate them : doth hee ? No , no , he is as bad or worse then the worst . Princes tolerate them , so doth he w w Nay , by the places alleaged afore , it is manifest that it is not princes , but the Pope & the Church that tolerates and permittes them , & princes permit them , because the Church doth . ; they in their kingdoms , he in Rome : they build them houses , so did he : they take part of their gain , so doth hee : the Bishops excommunicate them not , no more doth he to this daie . For this end we are to knowe , that besides all particular and personall excommunications , he 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 kinds of people , as he holdes his enemies : but are whores any of them ? no such matter : nay , these be they ; * * Vide Bullam Coenae in Constit . Rom. pont. per Petrum Mathaeūed . inter Constitut . Sixti quinti pa. 883. vbi Papa excommunicat & anathematizat in propria sua persona ,

1 1 Hereticos , vt Lutheranos , Caluinistas . &c. . Caluinists , Lutherans , and such heretickes .

2 2 Appellantes à sententijs papalibus ad futurum generale concilium . . All that appeal from the Pope to a generall Councell .

3 3 Piratos in Mari suo & capientes bona naufragantium . . Forgers and Falsifiers of the Popes hande , or seale .

4 4 Imponentes ●t exigentes nova pedagia . . All that hurt and hinder Pilgrimes that come to Rome .

5 5 Falsificatores literarum , &c. Apostolicarum . . All lay men that draw Clergy men to their Courts , or would bring them vnder their iurisdiction .

6 6 Deferentes prohibita infidelibus . . All that hinder the iurisdiction of the Clergie .

7 7 Impedientes eos qui victualia ad vrbem deferant . 8. Offendentes peregrinos ad vrbem venientes . 9. Offendentes venientes Romam , aut ibi commorantes . 10. Manusinijcientes in Cardinales , praelatos seu nuntios papae . 11. Causarum in Curia Ro. cursum impedientes , seu literarum Apostolicarum executionem . 12. Officiales et praelatos causas à curia Ro. auocantes . 13. Personas ecclesiasticas ad suum tribunal trahentes , et statuta contra libertatem ecclesiae facientes . 14. Impedientes Iudicum ecclesiasticorum iurisdictionem . 15. Ecclesiasticos aliquo modo vexantes . 16. Laicos se intromittentes in causis contra Clericos . 17. Occupantes terras seu Iura , et rapientes bona palatij Apostolici , &c. . All that seize vpon anie lands belonging to the Pope , &c.

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

So then , seeing poperie and the stewes are so linked , that ( we perceiue ) do what we can , man cannot separate those whom the diuell hath ioined togither : let vs then leaue the stews in Rome , & 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 , & new Testament ; and Concubines were neuer allowed in the old , and absolutely condemned in the newe : Now coms popery , & makes it as lawfull to haue a Concubine as a wife 31 31 The 15. wound ; He that hath not a wife may haue a Concubine . & this is done by no priuat persons , but the Popes lawe it selfe . Thus saith the Canon ; y y Decret. dist. 34. cap. 4. Is qui non habet vxorem , & pro vxore Concubinam habet , a Communione non repellatur ; tamen vt vnius mulieris aut vxoris aut Concubinae sit coniunctione contentus .

He that hath not a wife , but for a wife or in stead of a wife , a Concubine , let him not for that be kept from the Communion ; yet so as that he be 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 afore conuerted to the faith , was not purged as yet from these dregs of heathenisme , and Iudaism ; are they therfore fit to be taken vp by the Pope , & inserted in his lawe , as a Canon to binde and direct for euer ? If they think that poor prouincial 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 Councell z z Concil. General . per Binnium . Col. 1607 tom. 1. pa. 560. In Concil. 1. Tolet. cap. 17 Is qui non habet vxorem sed , &c. tantum vt vnius Mulieris , aut vxoris , aut Concubinae ( Vt ●i placuerit ) sit coniunctione contentus . .

I know also , that they haue coyned a distinction , whereby they would couer this wound , and saie that a Concubine heere is to bee 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 maried : but I aunswere , the best of it is nought if wee did grant them all they saie : but distinguish as they can , the words are so plaine , that the suttlest distinction 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 ; a a Vide Decretum cum glossa , editionis lugdun . in fol. 1510 dist. 34. cap. 4. Is , qui non habet vxorem , loco illius debet habere concubinam .

Hee that hath not a wife , ought , or at least may haue , a Concubine in her roome .

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 , he may haue b b Vide decretum 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 go forward ; this wound is olde and wide , and deepe .

But is it yet healed ? No , not to this day 32 32 The 15. wound not yet healed ; for still by the Popes Canon lawe he that hath not a Wife may haue a concubine . ; for the Popes Canon lawe 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 left out as being false and filthy doctrine ? 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 newe and last edition of all c c Vide corpus iuris Canonici , autoritate Gregorij . 13. pont. max. emendatum et editum . 91. et 600. : onely the Rubricke , or title , or Contens , whereof wee spake before is altered thus ;

d d Ibid dist. 34. cap ▪ 4. Is qui non habet vxorem sed loco illius concubinam , a communione non repellitur . . He 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 ? Surely because they knowe manie a one hastily runnes ouer the Contents , and titles of books and Chapters , who neuer looke into the body of the books themselues . But take this wound healed as it is : Is this good diuinitie at Rome , that he who hath no wife , but in a wiues steede keepes a Concubine , shall not for that bee kept from the Communion ? Is not this a holy table of the Romish Sacrament , from which he shall not bee forbidden , that openly keeps a whore in roome of a wife ? Certainely this wound is notably healed : let vs then goe forward to the next .

Wee haue heard that a Wife is made equall to a Concubine : but what if shee bee 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 lie with another mans wife , or a common whore , then it is to marrie a wife of their owne 33 33 The 16. wound ; Some men had better lie with another mans wife , or keep a whore , then marie a wife of his owne . . Mariage , which God hath made so honorable , hath been of long time disgraced in poperie ; but not in this high measure ( I speak of ) abused , that I know , till these later and more 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 e e Albert. Pighius scripsit in Lutherum , Bucerum , &c. de ecclesia catholica bene meritus . Posseu . appar . sac . tom. 1. lit . A. , who for the defence of that hierarchie and maintenance of that cause , amongst other his bold and blasphemous assertions , teacheth this hoggish and hatefull doctrine ; f f Pighius explicatio controuersiarum : controu. 15. de Caelib . et coniug. Sacerd. p. 215. edit. Parisi . 1549. Go to ( sayth he ) suppose all that vowed continencie , do not keep it so wel as they should : What then ? had they better marrie ? Nay , assuredly : for wee must resist the temptation by all meanes we can : but if Sed esto , non faciunt obligati voto omnes quod possunt & debent , &c. et proinde tentantur , & fortasse vruntur eorum plerique : quid igitur an nubere his minus malum erit , et minus damnabile ? tu vide , &c. tentationi proinde quibus possimus remedijs , resistendum est : in quibus si quando remissiores ex infirmitate carnis ceciderimus , tolerabilius hoc peccatum est , quam si iugum in totum excutiamus , &c. non quòd hic probemus fornicationem , sed casum ex infirmitate ad deliberatum immo perpetuum abiecto omni pudore Incestum , comparamus . sometime we be too remisse , and so by infirmity of the flesh doe fall ( into fornication , or &c. ) Certainly this is a less sin and more tolerable offence then it is to marie ; for this is wholly to cast off Gods yoke : not that we allow fornication ( in it self ) ; but here we compare a slip or fall of infirmitie to mariage , which in this case wee account no better then a resolued , or deliberate , or continual Incest , vtterly without all shame .

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

But the truth is , that contrariwise this impious and filthy doctrine was but obscurely and timorously broched by Pighius ; but hath been since boldly and plainly blustered out by the Iesuites 34 34 The 16. wound not healed ; for this is still the doctrine of the Romish Church . : he brought forth an imperfect heap , but they haue lickt it & brought it to form & perfection . Costerus a Iesuite of great name amongst them h h Vide Posseu . appar . sac . ton . 1. lit . T. writing a book , fit to be ( as he calls it , & they esteem it ) in euery Catholicks hand , deliuereth this for sound and dogmaticall doctrine .

i i Costerus , Enchiridion controuersiarum , &c. cap. de coelibatu propos . 9 p. 528. Sacerdos si fornicetur , aut domi concubinam fouear , tametsi graui sacrilegio se obstringat , grauiùs tamen peccat si contrahat matrimonium , &c. A Priest , if he commit fornication , or keepe a whore at home , though hee sinne grieuously , yet sinnes hee more grieuously if he marrie 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 , and with many alterations k k Vide Poss●uinum 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 been 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 Turrone ; and it is at large defended by Ignatius Armandus , the principall of the Colledge there , for Catholike and good doctrine . l l Vide Epistolas Iesuiticas , part. 2. in epistola 1. Iesuitae Ignatii ad Chamierum . pag. 33 &c. Vides igitur Chamiere non esse contra doctrinam Christi , nec Apostolorum , nec Conciliorum , nec Patrum , quod asserit Costerus , &c. The Epistles on both sides are in print to bee seene . And if these be not of authoritie sufficient , let Bellarmine come to helpe them . Thus he teacheth :

m m Bellarm. tom. 2. lib. 2. de Monachis , cap. 30. pag 545. De ijs qui vouerunt non recte dicitur , Qui non se continent , nubant , melius est nubere quam vri , nam vtrumque est malum , & nubere & vri , imo peius est nubere , quicquid reclament aduersarij , &c. Et postea . Quae nubit post votum simplex , vetum matrimonium contrahit , tamen aliquo modo magis peccat quam quae fornicatur . That speech of the Apostle ( They that cannot containe let them marrie : for it is better to marrie then to burne ) cannot bee rightly said of them that haue vowed : for both are naught , both to burne and to marrie : yea it is worse of the two to marrie , whatsoeuer the Protestants say to the contrarie .

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

Thus this Popeholy doctrine is now brought to ripenes and perfection , by the diligence , deuotion and modestie of the Iesuites . But they haue a reason for all this , so good and so strong , as they think , that thereby all is well healed : for , say they , fornication or whoring wee doe not simply allow to be better then mariage ; but in respect that a man hath afore made a vow not to marrie , n n Bellar. ●bid . Costerus ibid. Ignatius ibid. therefore to marrie after the vow , is to breake promise with God . A notable reason , if it be well considered : for hereby 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 mariage breake their vow , and not fornication ? God keepe all Christians from such vowes . But that this is true , I say , let Bellarmine iudge .

o o Bellar. ibid. Quae nubit reddit se impotentem ad seruandum votum , quod non facit quae fornicatur . Ergo quae nubit magis peccat . She that marrieth after a simple vow , in some sort sinneth more grieuously then she that commits fornication , because ( marke his reason ) she that marieth makes her selfe vnable to keep her vow , which she doth not that commits fornication .

Thus it is plaine : Poperie voweth against mariage , not against whoredome , adulterie nor fornication . And thus three great Iesuites haue made good what Pighius taught , and that more plainly and palpably then he did . And to make vp a messe of Iesuites , Posseuinus their grand Censor , comming to giue his censure of Pighius , p p Posseuinus in Appar . sac . tom. 1. lit . A. Vide quid dicat de Alberto Pighio . findes many faults and errors in his bookes : but as for this hee 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 be one of the sweete flowers of the Popes garland .

The next wound is neere a kin to this , 35 35 The 17. wound ; Priests in Poperie may not marrie , but are permitted to keepe their whores , vnder a yeereli● rent . namely , that their Church hauing alwaies forbidden mariage to their Clergie , 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 :

q q Vide Cen tum grauami na Germanicae nationis : grauamen 75. & 91. In locis plaerisque Episcopi & eorum Officiales sacerdotum tollerant concubinatum , dummodo certa persoluatur pecunia & recepto ab eisdem hoc annuo censu publice cum suis concubinis , pellicibus & alijs id genus meretricibus , illegitime cohabitare , liberosque procreare sinunt , &c. In most places ( say they ) Bishops and their Officials doe tolerate and suffer the Priests to haue concubines , vnder the paiment of a certaine annuall 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.

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 Noremberge , who gaue them good words , and promised they would make report thereof to his Holinesse , and procure them a gratious answere . But hauing long waited to no end , they published their grieuances and sent them to the Pope , crauing with much humilitie , 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 hee set ouer them : but if they had no redresse , they assured him they could not , nor would endure them longer . Hereupon the Pope , not willing to venture the losse of so faire a childe as Germany , pacified them for a time with goodly promises . But what reformation followed in whole or in any part , the stories of those ages make it apparant . But for the particular I haue in hand , 36 36 The 17. wound not healed : for stil in Poperie to this day , their Clergie are forbidden mariage , but whores and concubines 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 me ; who fortie yeeres after , writing of this matter , saith :

r r Espencaeus de Continentia , lib 2. cap. 7 pag. 176. Pro praetenso puro mundoque caelibatu , successit impurus immundusque concubinatus , vt latere nec prae multitudine queat , nec p●ae impudentia quaerat : at haec tollerantia al●iùs radices egit permissis alicubi sub annuo censu Clericis at que laicis cum suis concubinis cohabitare , quod vtinam & falso & immerito extaret inter grauamina Germaniae , &c. Impress . Paris . 1560. In stead of pure and honest single life , succeeded impure fornication , and filthie keeping of concubines , in such sort as neither can they be concealed for multitude , nor seeke they to be , they are so shamelesse . Nay of later times this tollerancie hath spread further , insomuch as in some places , both Clergie and laitie haue their whores permitted them , vnder a yeerely rent : whereof ( saith he ) the Germane nation complained long agoe too truly 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 esteeme in those daies , not in France only , but euen in the Court of Rome . s s Espencaeus was in special fauour with Pope Paul the 4. insomuch as after much consultation had with him , he found bine so wise and learned a man , as he had made him Cardinall if he had liued : this is apparent in his bookes de Continent , lib. 3. cap. 4. and in his Commentarie on Titus , cap. 1. pag 91. But what amendment insued , let himselfe tell vs in his Commentarie vpon Titus , which he wrote many yeeres after his former booke .

t t Episcopi , Archidiaconi , &c. plae : unque dum dioeceses , & parociam obequitant , non tam facinorosos , & criminum reos poenis & correctionibus à vitijs deterrent quo sine pere grina●iones huiusmodi olim iam suerunt iure Canonico ordinata , quam pecunia praesenti & numerata , titulo procurationis , ne dicam ficticiae iurisdictionis ●mungunt & exugunt tum Clericos tum laicos : turpissimum , quod & hos cum concubinis , pellicibus , & meretriculis cohabitare , liberosque procreare sinunt , accepto ab eis certo quotannis censu , &c. Our Bishops and Archdeacons , &c. ( in Poperie ) when they ride their visitations , do not so much punish the euill doers , ( for which end the visitations were first ordained ) as rake vp siluer , and sucke it both from laitie and Clergie , vnder false and fained pretences of iurisdiction : but it is most filthie of all , that they suffer them to keepe their whores in their houses , and haue children of them , at a certaine annuall and yeerely rent , &c.

This is the healing and reformation wrought in those daies . Oh but ( will some say ) that is 40. yeers agoe , sure it is better in these latter daies . Indeede 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 . v v Vide Concil. Trid. sess. 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 yeeres agoe , w w Henricus Cuickius : Rutemundensis Episcopus scripsit speculum concubinariorum , Sacerdotum , Monachorum & Clericorum : Colon. 1599. found it to bee so common and shamelesse a sinne all ouer all the Low Countries , ( where Poperie raigned ) not onely in secular , but euen in Monkes , Friers , and regular Priests , that hee writes a booke 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 he ) because it is so common and so little regarded , and so farre are they from shaming with it , that ( mark how it is healed ) they will 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 Matrons ) . And further freelie confesseth ( but with great griefe and shame ) that there bee very few in their Clergie , free from this crime . x x Idem Cuickius , in praefatione eiusdem libri . Ad vos qui casti , &c. qui ( dolenter dico ) ra●i estis & vt Esai 24. tanquam racemi , &c.

37 37 The 18. wound : Such Priests as be continent & haue no whores , yet must pay a yeerly rent as they that haue , because they may haue if they will . And no maruel though there be but few of their Clergie 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

y y Grauamina 100. Ger. grau . 91. Sed & sacerdotes continentes & qui absque concubinis degunt , concubinatus censum persoluere cogunt , asserentes Episcopum pecuniae indigum esse , qua soluta , licere sacerdotibus , vt vel coelibes permaneant , vel concubinas alant . Not only those Priests that had their whores paid yeerely rent for it , but euen those that were continent , and would haue no concubines , yet for all that must pay the rent ? for , say they , my Lord the Bishop hath need of it , and cause to imploy much money : therefore pay you must , and then be it at your owne choice , whether you will haue a concubine or no.

What is this but euen to trie mens strengths , and as it were to presse them to the sinne : for he that either by constitution is vnfit , or out of morall honestie will not , or out of conscience dare not keepe a concubine , seeing he must pay his rent as well as he 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 , and may rather trust them then my own conceit : and certainly if it were so great a sinne as I haue imagined it to be , our Bishops would not take a yeerely 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 . Therfore seeing the case stands thus , and that I must and do 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 confesse , not one of their Clergie of a great number that hath not his whores in corners , or else publikely in their houses . Erasmus liuing about that time , or soone after , complaineth of it , and saith :

z z Erasmus annotat . in 1. Tim. 3. Si quis perpendat horum temporum statum , quàm innumeri sunt Monachi publico incesti & impudici , fortassis iudicabit magis expedire vt ijs , qui prorsus non continent ius fiat publici matrimonij , &c. He that considereth the state of these times how in numerable the number is of such Monks and Priests as liue in open whoredome and incest , would thinke it perhaps more conuenient to giue leaue to such as cannot containe rather to marrie then , &c.

And not long after him florished Cassander , a man of great name and account in his time both for wisdome and learning , and hee finding the world still worse in this point , confesseth a a Cassander lib. Consult . art. 23. cap. 1. lam ●ò res redijt vt vix centesimum inuenias qui ab omni commercio foeminarum abstineat , &c.

Now the world is come to this passe , that a man shall not finde 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 Clergie , but are stained with this pollution .

But is this healed ? 38 38 The 18. wound 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

b b Espencaeus de Conti. lib. 2 cap. 7. Adeoque etiam continentibus si credere dignum est ad omnem censum persoluen dum coactis , quo soluto eis liceret vel continentibus vel incontinentibus esse : O rem execrandam , &c. Those that be continent and will haue none , yet are compelled to pay the whole taxe or rent , and so haue it lawfull and in their choice , to haue a concubine or to haue none : Oh execrable abomination , &c.

Thus here was no amendement for fortie yeeres 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 ten yeers more , we may see by his words in his other booke .

c c Idem in Titum , c. 1. p. 67. Accepto ab ●is , atque adeo alicubi à continentibus certo quotannis censu , habeat ( aiunt ) si velit : & quoties quisque talis , cum tamen tam multi sunt , hodie a●ter punitur . They take the rent not only of those that haue concubines , but in some places euen of them that haue none ; for ( say they ) he may haue if he will , therefore let him pay for his libertie : and though there be so many of these Priests that liue thus , yet where is there any one of them punished otherwise then thus by the purse ? &c.

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 authoritie that now it is reformed , and that either no Priests pay yeerly 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 d d But whosoeuer will but look into their latest Casuists and Summists , as be Tollet the Cardinall , Iac de Graffijs , Loel . Zecchius , Baptista Corradus , Berarduccius , Raphael de Caesare , Llamas & others , will finde it more then suspitious ( though now they couer it more cunningly then formerly they did ) that this wound is farre from being healed . : Meane time I haue proued it apparently that till that time it was not amended : and whosoeuer reades the Low Countrie 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 , ingenuously and honestly wished that rather mariage might bee permitted then whoredom 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 bee read at all , partly purged and altered as they list ; e e Opera Era●m● , Espencaei , Cassandri prohibentur donec expurgentur . Vide Indicem lib. prohibit . per Clem. 8. & Indices expurgatorios Hisp . & Belg. and for the matter it self , mariage is still forbidden , whoredome still practised and winkt at , if not permitted , stewes still tolerated , and 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 goe to whores , then marrie .

And why ( alas ) all this , but because Mariage hath been an enemie to the Popes Crowne and dignitie ; but stewes , adulterie and fornication neuer were ? Let vs hasten forward .

I must needes say ( if I say truly ) I could discouer many more of these particular old festring wounds , not as yet healed , but this time will not well permit it : therefore referring it to a further opportunitie , I will stand but vpon one particular more , and so come to a generall , which shall conclude all .

It hath bin long ago laid to their charge 39 39 The 19. wound : Their Liturgie is full of blasphemie : their Legend full of lies , their Ceremonies of superstition . that their Liturgies are full of idolatrie and blasphemies , their Legends full of lies , their Ceremonies of superstition : which I will not at this time ( being almost past ) stand particularly to prooue , seeing for their Liturgie and Ceremonies , the Pope himselfe , * * Vide Bullas Clem. 8. de Pontificali , anno 95. & de Ceremoniali anno 1600. or else his Conuentibleat Trent f f Vide Concil. Trident. Sess. vult . Dec. 4. haue granted it , and pretended that they should be reformed ; and touching their liues of Saints and their Legends , a great Doctor of their owne long agoe found them so full of ridiculous absurdities , impieties and vntruths , that he affirmed him to be a man g g Ludouicus Viues . lib. 2. de Caus. corrupt . art. de Lumbardica historia . of a brasen face , and a leaden heart that wrote them . Now all these three sort of bookes are in shew reformed of late , but the truth is there is neuer a materiall wound healed , but rather a number made worse .

1. For their Liturgie and seruice either publike or priuate , it is contained in their books called , Missalia , Breuiaria , Officia , Manualia , Portiforia , and such other : all these haue been reuiewed , and ( as they say ) corrected since the Councell of Trent . h h Vide Bullas Pontif. praefixas . Missal . & Breuiar . editionis 70. & post . But let them be examined and compared together , and I dare say , that for one euill taken out there is another put in , and tenne stand vnremoued , and that both in diuers pictures , as also for points of doctrine , they are as ill as the former , i i Compare for this end the Missalles , Breuiaries , Manuals and Primeri , printed before the Councell of Trent , 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 , k k Adde hereunto also their Processionale , Rationale , and Sacerdotale Romanum . wherein what apish toyes there be , what absurdities , what superstitions , sometimes ridiculous , sometimes impious , is incredible to them that see it not : insomuch as some Papists , l l Vide Epist●lam Alberti Castellani ad Leonem 10. praefixam Pontif. vlt. edit. Venet . yea the later Popes , m m Vide Bullas praed. Clem. 8. haue not spared to confesse that they neede great reformation , and therefore vndertooke that worke themselues . 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 be healed : for looke into the Pontificale , and the Ceremoniale , which were reformed , and are indeede much altered by the authoritie of Clement the 8. and printed at Rome within these few yeeres , and you shall finde some small deformities taken away , but many great enormities suffered to stand , & some put in that were not there before : n n Compare for this end the Pontificale and Ceremoniale , new and old . which I will not stand at this time to particularise , both because the particulars are so many , and also for that seeing the bookes being so rare are not for each mans reading , it may hap hereafter that the exact comparison of them together , the old with 40 The 19. wound not healed : for all these are as bad still , as afore . the new , may be a worke of it selfe not vnworthie of some mens labours .

3. Their stories , or tales , are comprised in the bookes called , Speculum exemplorum , Vitae Sanctorum , Legenda , &c. These also are lately reformed , as they pretend . But how ? If any would know what is done herein , take but one example . The Iesuites in the Low Countries pretending these Legends or stories , needed much reformation , tooke the matter vpon themselues , because it was of great weight and consequence , and appointed it to some of their societie to be reformed , and now of late they haue published it at Doway , some two or three yeeres agoe , and would make vs beleeue that it is amended in innumerable places . o o Vide librum intitulatum : Magnum speculum exemplorum ab innumeris mendis , &c. vindicatum per quendam Patrem è societate Iesu & pereundem locuple tatum : Duaci . anno 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 , & compare this new reformed Speculum exemplorum , with the former , and if he find as impious and ridiculous Legends , as improbable , and as impossible tales in that , as in the other ; then let him make report what good reformers the Iesuites bee , and how well the Romish Church is healed in this wound . p p To this end compare the old Speculum Exemplorum , or the Legend with the new Magnum speculum exemploru●● , set out by the Jesuites this last yeare . The conclusion is , that the Missals and Breuiaries , though vndertaken by Trent : the Pontificale and 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 mee from inlarging my selfe any further , therefore to conclude , and wrap vp all in one generall exception :

The last point wherewith I will charge the Romish Church and religion , is not so fitly to be 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 desperatelie wounded , or haue a leprosie ouer all the bodie , or a generall consumption , for both are deadly , and both incurable : so is it in this case ; wherein the exception I take against them , is , that their Church and State declined long agoe , into that generall corruption & vniuersal pollution in al estates . 41 41 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 and members , is like a spirituall leprosie without , or a generall consumption within , threatning ruine to the whole bodie . This point is worthie to be enlarged , but I must deferre it , and referre the Reader to the records of antiquitie , I meane such as be their owne men , but hauing some remorse of conscience , and 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 reade ( that haue them , ) these books named in the margent , q q Vide Gersonis opera passi● . Reuelationes Brigi●tae . Vincentij Ferrariens . prognostie . Perrum de Aliaco de reformatione eccl. Nicolai de Clemangi ●● opera : in Bibliotheca Patrum , editionis primae . Poemata Walteri Mapes . Maillardi & Menotti Sermones . Holcot in Sapient . lect. 182. & passim . & Onus Ecclesiae passim . and those that haue them not , it may bee shortly they may haue some helpe therein , and then you will grant with me , that the former and better times , confessed that which I now lay to their charge .

I will insist particularly but vpon two , the one of so great antiquitie , the other of so great authoritie , as both are beyond exception . Some 400. yeares ago liued a Monke learned for those times , called ( as Posseuine confesseth r r Vide Posleu in Appar . sac . In append . priori ad ●om. 1. lit . B. Bernardus Morlanen●is : hee wrote three bookes of the contempt of the world , in an artificiall kind of Poetrie , 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 particularly their adulteries , s s Casta cubilia sunt modò v●●a , lata petun●ur &c. drunkennesse , t t Cura stat vnica luctaque publica carnis in esu : eb●ietas placet & tua vox ●acet ô bone Iesu . ambition , idlenesse , dissimulation , deceits , cosenages , murders , u u Arcta relinquitur & via carpitur ampla quibusque . Quae●imus in via , fluxa fluentia , con fluit ansque . Archit●icl●●iu● , sceptra , sedilia rima petendo . Quisque tumultuat , instat & aestuat , haec satagendo . Stat simulatio , dissimulatio , crimen vt ū que . Alea , crapula , fraus , facinus , gula flagitiumque . Ora bilinguia , lis , homicidia Mars , tuba , terror . Vis , probra Iergia : quid moror ? omnia me docet error . whoredomes w w I am meretricia ( pene ) cubilia ni● reputantur . Et venialia , quod genialia vociferantur . of all estates : then particularly for their Clergie , their ignorance and negligence , x x Grex flet amarius , est operarius in grege ra●us . Pontificum ●tatus excidia datus , extat auarus , &c. their Sodomie , y y Parcite credere quae pudet edere , sed tamen edam . Horrida nomine , plus mala crimine , crimina quaedam . Heu male publicus est Sodomiticus ignis & aestus . Nemo seelus tegit , aut premit , aut fugit esse scelestus . Plangite saecula , plangite singula , crimine p●ena . Mas , maris immemor ( ô furor , ô tremor ) est vt hyaena . their Simonie and other corruptions in attaining places in the Church : z z Non sine Simone , sed sine canone , dux animarum . Mox docet inscius & sibi n●scius ipse praeesse . O mala saecula , vendi●u● infula Pontificalis , Infula venditur , nec reprehenditur empti● talis . Roma dat omnibus omnia dantibus , omnia Romae . Cum pretio , quia iuris ibi via ius perit omne . Roma nocens nocet , atque viam docet ipsa noc●ndi : lura relinquere , lu●ra requirere , pallia vendi . and then at last comming to Rome it selfe , so layes open the filthinesse of the whore of Babylon , a a Roma ruens rora , foeda satis nota cante●iat te ▪ Scilla vorax rapis , & cupis & capis , & trahis ad te : Gurges es al●ior , area , capacior alta lacuna . Insatiabilis , insociabilis omnibus vna . Si tibi det sua , non repleat tua guttura , Croesus : Merca , vel aureus à modo , non Deus est tibi Iesus . as it is doubtfull whether her sinfulnes be more hatefull , then his boldnes is admirable . Let him that would bee 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 owne natural colours ; let him , I say , reade but that one Author , who beside that hee is Manuscript in many Libraries , he was also published at Amsterdam , or somewhere neere therabouts , this present yeare 1607.

And after hee hath discouered her corruptions , and laid open her sinnes from head to foote , then he vrgeth her vehemently to repentance and reformation , b b Roma resurgito , te tibi reddito Romam . Cuius eras prius , ordinis illius exprime formam . Quo modo corpora tū● , ita pectora nune rege fracta . Fracta recollige deuia di●ige , ●er lab●facta , &c. Sed facis haec secus , &c. Roma quid exequar , imò quid eloquar , aut tibi promam ? Vncia te ro●at , vncia te notat haud fore Roman . Tu populos tibi , te rutilans sibi marca subegit . Semper e●im lucra progenies tua , vult , agit , egit . which because he seeth no hope of , but that still she falleth from euill to worse ; therefore he denounceth Gods iudgements against her , and assures her that vengeance , ruine and destruction shal fall vpon her . c c

Fas mihi dicere , fas mihi scribere , Roma fuisti . Ecce relaberis , ecce reuoluer is ordine tristi . Fas mihi scribere , ●as mihi dicere , Roma peristi . Obruta maenibus , obruta moribus occubuisti . Vrbs ruis inclita , tam modo subdita , quam prius al●as Quo prius altior , hoc modo pressior est labefacta . Fas mihi scribere , fas mihi dicere , Roma ruisti , Sunt tua maenia voci●erantia , Roma peristi .

Haec omnia , & multa huiusmodi , Bernardus Marlanensis , Monacus Cloniacensis in libris sui● de contemptu mundi , ante 400. annos scriptis , & 1607. editis .

Some part of his owne words I haue here put downe in Latine , but not in English , because the sinnes he 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 S. Brigid , not much more then a hundred yeares after him : about 100. yeeres after them , Bonauenture and Wiclieffe : about a hundred yeeres after them , Gerson , Clemangius , Vincentius , and others : these if any man looke 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 malitiously conceale the name of Gual●er Mapes , because hee is too plaine , yet hee cannot denie , but many , whereof some he nameth , d d Posseu . Appar . sac . tom. 2. lit . I. Iacobus lunterbeck German . Carthus . anno 1460. scripfi● auisamentum ad Papam pro reforma ione Ecclesiae , &c. did in all ages write to the Pope for reformation , and told him plainly 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 whom ( if it bee possible of any ) there was expectation of some reformation in the Church : for , as Peter Matthew in his life confesseth , hee was not so proud , nor couetous , as most of them are e e Petr. Matthaeus in Comment. suis ad papales constitut . de Adriano 6. Pauperrima familia exortus , se dedit studijs , doctrina & morum integritate conspicuus : praeter omnem expectationem , Pont. Max. renū●iatus est : expectabatur Romae summa Cleri & totius populi laetitia , parabantur triumphi & theatra , sed cessare fecit in medio opere artifices : Gentilium haec ostentationes , non Christianorum esse insignia , & Ecclesiastici ordinis homines parum decere ratus . . How he found the Romish Church when he came to it , and how he left it at his sudden taking from it , iudge by his owne pitifull and passionate speech , which he 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 yeere 1522. These bee his words , as Espencaeus 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 sins of men , and especiallie of Priests and Prelates , from whose sinnes ( the Scriptures are plaine ) bee 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 Clergie ( especially concerning buying and selling ) herein playing the good Physition , who begins to heale a wound at the roote and bottome .

Wee know that for many yeeres there haue been many abominations euen in this holy Apostolike seate , abuses in the cariage of matters spirituall , excessiue enormities in our commandements , and in a word , all things turned topsie turuie , and from ill to worse ; and no maruell if the disease grow from the head into the members , that is , from the Popes into common persons .

I confesse , all we ( that is , all Prelates of the Clergie ) haue gone out of the way , each one into our own waies , neither hath there been of a long time any that did good : therefore there is good reason that wee all giue glorie to God , and humble our selues , euen our soules vnto him : let each one of vs remember whence wee 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 wee will giue all diligence , that first of all this our Court of Rome may be reformed , from which it is likely all this mischiefe hath proceeded : that so , health and reformation may begin there to the good example of all , 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 tied , by how much the more earnestly wee see the whole world to expect and desire it .

Dices quòd Deus hanc persecutionem Ecclesiae suae inferri permittit , propter hominum peccata , sacerdotum maximè ac praelatorum , à quorum peccatis populi peccata deriuari scripturae clamant . Ideoque saluator ( interprete Chrysostomo ) curaturus infirmam ciuitatem Ierusalem , prius templum ingressus est , vt sacerdotum peccata , ementium inprimis & vendentium , primò castigaret , instar boni medici , morbum à radice curantis .

Scimus in sancta sede , aliquot iam annis , multa abominanda fuisse , abusus in spiritualibus , excessus in mandatis , omnia denique in peruersum mutata , nec mirum si aegritudo à capite in membra , à summis pontificibus in alios descenderit .

Omnes nos , id est , praelati Ecclesiastici , declinauimus , vnusquisque in vias suas , nec fuit iamdiu qui bonum faceret : vnde necesse est , vt omnes demus gloriam deo , humiliemus ei animas nostras , videamus vnusquisque vnde ceciderit , & se potius quisque iudicet quàm à Deo in virga furoris iudicari velit .

Qua in re , quod ad nos attinet , polliceberis nos omnem operam adhibituros , vt haec primum Curia , vnde forte malum hoc omne processit , reformetur , vt sicut in omnes inde corruptio emanauit , sic ab eadem etiam sede sanitas & omnium emanet reformatio . Ad quod procurandum nos tanto arctius obligatos reputamus , quanto mundum , vniuersu● huiusmodi reformationem auidius desiderare videmus .

Haec apud Espencaeum in Comment. in Titum , cap. 1. pag. 69. & 70.

These were the words of this good man , too good to bee a Pope , at least too good to be long a Pope : for after that he had so much forgot himself , and his Papall dignitie , and the honour of his Apostolicall seate ( which cannot erre , nor doe amisse , as he like a foole confessed ) as to grant 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 : & for his sake , they prouided that their seate should neuer be so farre abused and abased againe by any plaine hearted Northren man , making sure from that day to this , that the Popedom should not be trusted out of the hands of an Italian , lest he 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 euils and diseases confessed by Adrian redressed ? I had rather Espencaeus their own Bishop should tell , 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 great moment , & yet not vulgarly knowne to this day . Meane time the effect of it is this :

f f Legatur Espencaeus in Comment. ad Titum . cap. 1. ● 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 , he had intended a Councell should be called for reformation : all this determined by his death . His successor Clement the 7. was not so idle to hearken to such toyes , nor giue way to such innouations , hee would haue no Councell , he saw no cause of reformation . But from his successor Paul the 3. plaine necessitie 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 Committe was chosen of nine principall Diuines , some of them Cardinals , to consider what reformation was requisite in the Church ; who after mature deliberation , plainly told the Pope , that all these euils proceeded from the abuses raigning in the Court of Rome : and concluding something for reformation of pluralities ( one only 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 foote again by his successor Iulius the 3 : who also confessed there were innumerable abuses in administring the Sacraments : but when it came to reforme them , in stead 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 againe assembled by Pius the 4. he made shew hee 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 their reformation , laid vpon other persons and places , they should alwaies enact it thus ; Sauing alwaies holy and vntouched the Authoritie of the Apostolical sea : for which their courtesie to him & his seate , he afterward gaue them thankes in an oration in the Consistorie at Rome , assuring them ( but it was in the word of a Pope ) that he would be more rigide and seuere in purging his owne Court , and house and offices , then they would haue bin . With these good words the Pope dissolued the Councell . But from 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 he ) 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 he ) no more hope of any reformation left , nor any thing else remaines , but to see one miserie after another fall vpon the Apostolicall seate and the whole Church .

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 , being found and confessed to be most fearefully corrupt , is not healed nor reformed , nay that all hope of reformation is now taken away . Since which time I shall thanke him that will shew me that there hath been any publike and generall reformation of the notorious abuses in that Church : prouided hee prooue it out of as good records , and with as faire euidence , as I haue done the contrary : which as I should reioyce in my heart once to behold , so till For as for the third point I haue vndertaken , namelie , that in stead of being healed and reformed , there haue contrariwise growne vp in the Romish Church , more horrible and haynous practises , more erroneous and 〈…〉 us do 〈…〉〈…〉 hen e 〈…〉〈…〉re were kn●●vne or heard of , and at this day stand maintained , at least vnreproued by their Church . This , I say , I must be constrained to referre to a peculiar Treatise by it selfe . 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 societie , and emptie our Church and kingdome of her and hers . And if they say we be schismatikes for separating from her : we answere , nay ; she is the schismatike that hath separated her selfe from Christ .

Now therefore you honourable Magistrates and Iudges of this nation , set your shoulders to the worke of your God , rouse vp your spirits to execute the good lawes your selues and your forefathers haue enacted : our lawes are enowe and good enough , they want nothing but execution , and that belongs to you : vnto which dutie wee of the Ministerie do 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 literall Babylon , it hath a mysticall and true relation to spirituall Babylon : O Psal. 137. 8. 9. daughter of Babylon , worthie to be destroyed , happie shall he be that rewardeth thee as thou hast serued vs , yea blessed shal he be that taketh thy young children & dasheth them against the stones . Oh pul 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 they are now of more age and growne to greatnes , the more danger is there of them , and more cause to kill them : which if you doe with diligence and discretion , you see you draw a blessing from heauen vpon your selues . If you do not , you do for a time maintaine prickes in your eyes , and thornes in your sides , and your negligence will prouoke the great and iust Lord , to take the matter into his owne hands , which as he hath alreadie , 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 dregges of the cup of Gods wrath , and by the breath of his mouth is fearefully confounded , then I say , shall all her Merchants and all her louers , ( whereof we haue too many that lurke amongst vs , and euen some that notwithstanding will needs be of vs ) bee ashamed for their louing of her , whom they see God hated ; and for their labouring so basely to couer her filthie skirts , which he would haue to her shame discouered to the view of the world : and then shall they shrinke to bea●e 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 Reuel. 18. 4. my people , and be not partakers of her sinnes , lest you receiue of her plagues . From both which 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 find it miserable and confused , yet by our sensualitie , and daily deuising and practising new pleasures , we endeuour 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 world , a vale of teares , and a sea of trouble and turmoile to whosoeuer hath the sweetest portion of it . Therefore though we be in it , yet let vs vse it as though wee 1. Cor 7. 31. vsed it not , let vs not set our hearts vpon , but let vs forsake it , and goe euery one to his owne countrie , that is , to our blessed inheritance the kingdome of heauen , that is a Christian mans countrie : for as for this world , her sinnes are so vile , that her iudgement is gone vp vnto heauen , and God will assuredly destroy it . But there is a better world , euen an inheritance , immortall , 1. Pet. 1. 4. vndefiled , & that fadeth not , which is reserued in heauen for vs : 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 great Babels , certaine other little pettie Babylons , namely , incurable sinnes amongst vs , which are Babels , or at least 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 Ministerie is set ouer a great part of our people , which is the sourse & fountaine of all other euils in our Church : this is a deep wound , yet once was it curable enough , namely , when the Abbies were first dissolued , and since was it curable enough : but now ( alas ) how incurable it is , and by the craftie plots of the diuell how incurable it is made more and more , hee obserues but little that sees not . Oh happie he that can say in his conscience , I would haue cured this daughter of Babel : and happie also hee ( though not so much ) that hath had no hand in making this wound incurable : such plots and deuices arise out of hell , and heauen will confound them , though the earth for a time beare the burthen of them . Meane time , vnlesse the Kings Maiestie vouchsafe to take the matter into his hands , and to heale the wounds that he neuer made ; otherwise it is incurable , or as the Kings euill , 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 rife 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 , truly 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 vnlawfulnes of them g g 〈…〉 tullian : Cyprian : Chrysostome : &c. : in these latter daies many 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 Deut. 22. 5. put on womans apparell , and that the ancient Fathers expound that place against them : h h Cyprian : Chrysost. Sexta Synod . in Trull . Can. 62. they know that Cyprian resolued , ( being asked the question ) i i 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 table ; and that hee that teacheth children to play , is not an instructor , but a spoiler and destroyer of children : they know they haue no calling , but are in the State like warts on the hand , or blemishes in the face : they know , that therefore they are faine to shroud themselues vnder such shelters , as at the houre of death , and day of iudgement , will proue but figge leaues : they 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 maruel though the worthiest and mightiest men escape not , when God himselfe is so abused . Two hypocrites must be brought foorth ; and how shall they be described but by these names , Nicolas S. Antlings , In a Church in London , euerie day in the weeke prayers , and a Sermon at sixe 〈…〉 e in the 〈…〉ning : a ●●●ssed and rare example . Simon S. 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 euerie day ( an example scarce matchable in the world ) : yet these two , wherin Gods name is thus glorified , and our Church and State honoured , shall bee by these miscreants thus dishonoured , and that not on the stage only , but euen in print . Oh what times are wee cast into , that such a wickednesse should passe vnpunished ! I speake nothing of their continuall prophanenesse in their phrases , and sometime Atheisme and blaphemie , nor of their continuall prophaning of the Sabbath , which generally in the countrie 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 happie hee that puts to his hand to pull downe this tower of Babel , this daughter of confusion , happie he that helpes to heale this wound in our State : but most happie that Magistrate , who , like zealous Phinehes , takes some iust vengeance on that publike dishonour laid vpon our Churches . But if we be negligent in this cause of God , then hee himselfe will take the matter into his owne hand , whose Church , whose religion , whose holy ordinances and most holie name are daily prophaned by them : for as their iniquities are hainous , and their basphemies 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 Moricedencers , by Wakes and Feasts : in all places ( almost ) by buying & selling , & 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 thorow our whole State , from the foot to the head . But let vs take heed , for it will eate out the heart and life of a State , euen this one sinne . Did not our fathers Ierem. 17. thus ( saith noble Nehemiah ) and therfore God brought Nehem. vlt. all this euill vpon vs ? See captiuitie , destruction , and desolation of a goodly and flourishing setled kingdome , for the publike prophaning of the Sabbath : O therfore happy he that puts to his helping hands to heale this wound , which yet is curable enough , if we would do our duties : for the Commandement The fourth Commandement . is , thou & all within thy gates , keep 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 L. Maior ? who any where , but is of some mans familie , and 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 L. Maior bee exhorted to attempt the healing of this wound , in your yeare ; set before your eyes , the noble example of worthie Nehemiah , it will excite you to this holy dutie ; and Nehem. then at the end of your yeare , you may with the comfort of a good conscience say with him ; Remember Nehem. vl● . 19 me O my God in goodnesse , according to all that I haue done for this people . But if wee still neglect this cause of God , and suffer his Sabbath daily thus to be prophaned ; then let vs look for nothing but continuance and increase of these grieuous plagues that haue so long lien vpon vs : and let vs be assured God will take the matter into his owne hands , and some way or other get himself glorie vpon vs , for he will lose his honor at no mans hand , but whosoeuer will not glorifie him in his conuersion , he 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.

FINIS .