Sermon Preached 14 February 1607, Sermon · Part 2 (1 of 2)

Sermon Preached 14 February 1607 · Sermon · Part 2 (1 of 2)

p. 39The Second Part, touching myſticall Babylon.

THat which we hauehave 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 permanēt, 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 aaBellar. 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 bbReuel. 17. 9Rev 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 ccMons 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 p. 40places 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 ddGregorius xj. vide conſtitut. pont. Rom. per Pet. Mathae um, inter conſtitut. Greg. xj. conſtit. 1. p. 61almoſt 250. yeares agoe: and after him Pius the fourth eeVide eundem inter conſtitut. Pij. 4. conſtit. 19. pag. 454., and of late, Pius quintus ffVide eundem inter conſtitut. Pij. 5. conſtit. …g. 618. …de eiuſdē ▪ Mathaei commentaria in illam conſtitutionem Pij. 5. pag. 621.hauehave by publicke conſtitution confirmed the ſame: and in which Church or palace there hauehave 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 & bloudhhVide 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 iiConcil. idem cap. 3..

This Church and palace, beſides many of inferior note, ſtands to this day on the hil Coelius kkVide Onuphrium in lib. de Eccleſijs vrbis. Et eundē 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: p. 41eſpecially thoſe that are grauē 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 vpō 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 hauehave 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 hauehave made a Church and Palace, that is on one of the hils, ſuperior to that they call S. Peters, and hauehave 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 llReu. 17. 18Rev 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 (vponupon condition we will yeelde that Peter was at Rome) doe willingly yeelde it mmRhemiſt in 1. Pet. cap. 5.1 Pet 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 p. 42of 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 hauehave 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 hauehave healed her; its 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 hauehave cured the Papiſts, we dare call the world to witneſſe, and appeale euen to God himſelfe; and this not onelyonly 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 hauehave 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, hauehave left behind them ſuch teſtimonies of this truth as ſhall liue whilſt the p. 43world laſteth, and neuer can be confuted, as appeares in that they hauehave 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 vsus (that vſe to pray for themſelues) hauehave the teſtimony of a good cōſcience, that they hauehave not failed to indeuour their healing by this means. This our diligence in this duty, ſo ſhamed them for their negligence in y^e ſame for vsus, 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 mmVide libellū inſcriptū Litaniae & pre… recitandae p… fide catholica Romana in reg nis Ang. & Sco. reſtituenda & propaganda, & eorundem vnitate cum eadē 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 nnGeneſ. 4. 7Gen 4:7: So when theſe men had conceiued, and hatcht at Rome the pouder treaſon; then to make vsus ſecure, and beleeue they loued vsus, they framed prayers for vsus, as tho the worſt thing they wiſht vsus were our conuerſion; when as indeede they plotted the ſubuerſion of vsus all. Hee that ſitteth in heauen, & laughed both them and hel to ſcorn, for that their deuiſe, knoweth we hauehave not dealt ſo with them. Wel, if their praiers herafter come ſo accōpanied, let vsus hauehave their curſes, and let their prayers turne into their owne boſomes. Thirdly, we hauehave 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 p. 44ELIZABETH 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.ooSee the proclamatiō 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 vponupon 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 hauehave endeuoured her healing ſince the happie comming of his Maieſtie to this crowne; wherein all the forenamed meanes hauehave beene vſed and one more: their errours hauehave beene moſt learnedly diſcouered and confuted, their bookes and libells aunſwered; and if I may giuegive 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 hauehave beene by the Diuines of this preſent age. I ſpare their names, in regarde they bee aliue: and long may they liue, p. 45to 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 powdertreaſon 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 hauehave left one of that faction in his kingdome, but onelyonly his Maieſtie. Oh mirror of merciemercy! 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 merciemercy is ouer all his workes; ſeeing his merciemercy is ſo largely extended euen ouer his worſt deſeruing ſubiects. Thus Heauen hath ſeene it, euen the Lord himſelfe will witneſſe with vsus, that as all his Church eueryevery where ouer the world, ſo wee in England for our parts, would gladly hauehave healed Babylon, and hauehave 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 cōcealed: let her blame them that hauehave 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 hauehave ſayd.

p. 46To this end I will firſt lay downe a ground or two.

Firſt that in former times there hauehave been great cō plaints 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 onelyonly 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 beingc 48. & 56. & lib. 3. cap. 27. & lib. 4. cap. 33 Et Bonauent. in Apologet. pro Franciſcanis. & in reg. Frāciſci. 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 qqReuelat. 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 rrConcil. 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 ſſEſpencaeus 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 ttAdrianus 6. In orat▪ per nuntiū ſuum facta ad Comitia imperialia anno. 1522.. VponUpon 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 p. 47neuer be fore 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 hauehave 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 giuegive it both in bread and wine, and commanded his Miniſters after him, Doe this uuSee all the Euangeliſts, & S. Paul. 1. Cor. 11 23. &c.1 Cor 11:23: 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 giuegive their people the ſacrament in both kindes: and do further decree, that,

p. 48Notwithstanding 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. wwBellar. de Sacram▪ Euch. lib. 4. cap. 26much 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 hauehave the Iſraelites oath to the Gibeonits, performed, thogh it was craftily extorted xxIoſh. 9. 19Josh 9:19; & after ſeuerely puniſhed Saul in his poſteritie, for the breach of it yy2. Sam. 21. 1. 2.2 Sam 21:12 Sam 21:2: yet the Romiſh Councell in this latter age hath decreed, that zzConcil. Conſtant. ſeſſione. 19.Though the Emperour or King giuegive 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 hauehave come, but vponupon the aſſurance of the ſafe conduct: Yet (hoc non obſtante) this notwithſtanding, hee p. 49may 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 hauehave 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 hauehave 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 aaSimancha. Inſtitut. cathol. cap. 45. art. 14. edit. Hiſpan. Fides data haereticis a priuato non eſt ſeruāda, nec a magiſtratibus data ſeruā da eſt haereticis: quod exemplo Concilij Conſtantienſis probatur: nā Ioh. Huſſ. & Hieronimus eius diſcip. legitima flāma concremati ſunt, quā uis 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 p. 50authority 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 bbConcil. Trident. ſeſs. 4,

That the Apocriphall Books of Tobiah, Iudith, and the rest, ſhalbe 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 ccBellar tō. 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 ddConcil. 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 eeConcil. Trident ſeſſ. 4.,

p. 51That 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 vnderunder 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 vponupon ſo falſe a matter, and therefore do wholly leaue it vponupon 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) hauehave p… th…e p. 52two bils, eſpecially the latter, to the ful houſe: for how would they hauehave entertained it then, when as they had libertie of ſpeech againſt it, who ſince their tongues were tyed and the bill paſſed, yet hauehave dared (andArias Montanus, Sixtus Senenſis, Olea…er, &c. ſome of them who were of the Councell themſelues) euen to reſiſt the decree, and hauehave 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 hauehave cleered it, that theſe two Councells, called in the corrupt and declining times of the Popiſh Church, in ſhewe to hauehave reformed it, hauehave been ſo far from that, that contrariwiſe they hauehave cōcluded 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 p. 53which 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 11The firſt wound; The Pope is a God, and their Lord God.: and this not onelyonly in priuate Authors, but euen in his own Canon lawe: theſe be the wordes in the gloſſe vponupon the extrauagants ffExtrauag. Iohānis 22. tit. 14. cap. 4. Cū inter. in gloſſa Credere autē 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 p. 54amongſt them then any, or then many Doctors. But further, what if we finde as much or worſe, out of theDecret. diſt. 96 cap. ſatis euidēt oſtenditur a ſeculari poteſtate nec ſolui prorſus necligari pontificē poſſe, quem cōſtat 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.

Its certaine that the Emperour Conſtantine called the Pope God.

But its as cleere that God may not bee iudged of men. Ergo the Pope may not be iudged of 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 aaActs. 12.Acts 12at leaſt, let him looke to it, but let vsus goe forwarde. Heere Babylon is ſicke of a deadly euil: but is ſhe healed? I wiſh ſhe were: but I cannot ſhewe it. 22The 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 hauehave 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 p. 55and with the approbation of the Pope vnderunder 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 hauehave 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 ccVide Adoardum Gualā dum Epiſcopū Caeſenatem, de morali & ciuili facultate, lib. 14 cap. 3. A Papa tanquā a Capite in vniuerſum Eccle ſiae corpus, hoc eſt in omnem Chriſtianā Remp. ſpiritus influunt. caeleſtium gratiarum ſenſum fructum que 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 vnderunder his noſe at Rome; and thence to bee ſent ouer the world: & p. 48now 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 vsus 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, giuegive 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 giuegive 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 ddDeut. 6. 4.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 p. 57bookes: 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 hauehave made himſelfe greater then God 33The ſecōd 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 eeThis Cardinal was Iohā nes de turre cremata: as appears in the prefaces before the book of the Reuelations of Saint Brigit.and other Commiſſioners, approue eePoſſeuinus, in apparatu ſacro. lit. B. to. 1. Brig. Reuelationes diligē ter 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 ffReuelationes 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 hauehave heard thy prayers, and I grant mercy and pardon to Traiane; but ſee that thou hereafter offer me no ſacrifice, for an vngodly man ggDamaſcenus 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 p. 58ſoule 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, 44The ſecond wound not healed.this booke ſtands allowed by the Pope: and in his Catalogue of the bookes which hee forbiddes to bee read hhVide Indicē lib prohib per Clem. 8., where many a learned and godly booke is condemned, this is not toucht; and therefore, as Poſſeuine himſelfe (a Ieſuite) grants iiPoſſeuinus loco citato.not 2. yeares agoe, not onelyonly 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 kkMel. 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.Rev 6hauehave 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 vnderunder 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 llAlphonſus 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, mmHanc 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 p. 59be 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 nnIohn. 17. The world, that is for the wicked & damned. Apologiā pro hiſtoria Traiani quem precibus Sancti Gregorij ex inferno aiunt quidamin caelum aſcendiſſe: haec Poſſev. Ieſ in apparatu ſacro t…m. 1. litera A.John 17: 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 ooLudou. 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 limitatiō) becauſe they touch his freehold too neere, would alſo hauehave 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 ppIt was firſt made by Pius 4. and ſo ſi…ce cōtinued renued & augmē mented til Clement the 8.; it appears what an vnworthy Vicar of God hee is, who lookes onelyonly 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 vsus p. 60leaue 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 qqBernard. de buſto Marial. par. 3. ſer. 3. pag 96. editionis Lugd. anni. 517 Licet ad Mariā appellare a diabolo, a Tyranno, imo a Deo, ſi quis a Dei iuſtitia grauari ſe ſentiat. quod ſignificatū fuit H…ſter 5▪ vbi dicitur quod cum Rex Aſſuerus Iudaeis eſſet iratus, Regina Eſter ad ipsū placandum acceſſi…: Cui Rex ait, etiam ſi di…idiam partē 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 vnderunder 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 onelyonly from a Tyrant, and from the Diuell, but euen from God himſelf. Namely, whē 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 giuegive it thee. Now, this Empreſs prefigured the Empreſs of heauen, with whō God hath diuided his kingdom: For wheras God hath iuſtice and merciemercy; Hee hath reſerued Iuſtice to himſelfe to bee exerciſed in this world: and hath granted MercieMercy to his Mother: therefore if any man finde himſelfe agrieued in the Court of Gods iuſtice, let him appeale to the Court of the merciemercy of his Mother.

p. 61What 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 MercieMercy 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 thē, write thē, publiſh them, and allow thē for Catholick doctrine: but if they ſtand to thē as true, then mark what conſequences will follow vponupon them: firſt it is here taught, that a man may appeale frō God. Herupon this argument is eaſily framed, but I beleeue not ſo eaſily anſwered;

Poperie teacheth there lies no appeale frō the Pope rrCōm…i… opinio ca…o…iſtarum, & doctorum.: and here teacheth that their lies appeale frō God.

But in reaſon, he and themſelues grant, he from whom no appeal can lie, is greater then he from whom one may ssDecret. 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 vntounto whom appeale doth lie from another, is greater then hee from whome it is made; this is their owne doctrine ttPet. 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..

p. 62But 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 vvBernardinus 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 vsus 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 wwVide 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 hauehave 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 hauehave ſayde, that is falſe doctrine: for the Pſalme ſayth, The kingdome is the Lords xxPſal. 22. 29.Ps 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 yy1. Chron. 29. 11.1 Chr 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 hauehave aunſwered, that cannot bee: for hee himſelfe p. 63ſaith, I am the Lord, &c. My glorie, I will not giuegive to another zzEſay. 42. 8Isa 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 aaMatth. 6. 13Matt 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 merciemercy to his Mother: they would crie out vponupon that doctrine and him that taught it; and tell him that they finde it ſixe and twentie times in one Pſalme, that Gods merciemercy indureth for euer bbPſal. 136, in euerie verſe.Ps 136, and that his merciemercy is ouer all his workes ccPſal. 145. 9Ps 145:9: if ouer all, then ouer her alſo, or elſe ſhee is not of his making: and if his merciemercy bee vponupon her, without which ſhee could neuer hauehave beene ſaued: then how dare any ſay, that MercieMercy is Hers, and not Gods? and if merciemercy bee Gods, and that merciemercy 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 merciemercy from himſelfe to a creature: thus would the people come vponupon 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?

p. 64Thirdly, ſeeing it is doctrine currant in the Romiſh Church, that God hath giuen vp merciemercy from himſelfe to the Virgin Marie, here is a good defence of their Ladies Pſalter ddVide 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 hauehave merciemercy on mee; they ſay, O Lady hauehave merciemercy on mee: and in thee O Lady is my truſt. They ſay this was compiled by Bonauenture eeBonauenturae opera omnia excuſa fuere Romae in Vaticano: in parte 2. (inter alia) eſt Pſalterium beatae Mariae virginis ab ipſo cōpilatū. haec Poſſev. in apparatu ſacro, litera b. 10. i.: but tho hee liued in ill times ffCirca annū. 1272. in concilio Lugdunenſi ſub Gregorio 10 Bonauentura obijt. Poſſev. in loco citato., yet his other writinges giuegive 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 ggEx 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 hhSee 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 concluſiō, for thine is y^• kingdom &c.Matt 6. For if the kingdome bee diuided, then it is not all his for euer: no maruel therefore, though they will hauehave 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 hauehave now diuided his kingdome, then how can hee ſay with Dauid in the olde teſtament ii1. Chr. 29. 111 Chr 29:11, and Chriſt in the newe kkMath. 6.Matt 6: Thine O p. 65Lord 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 hauehave 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 MercieMercy, 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 merciemercy 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; llPſal. 119. 137.Ps 119:137then 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 merciemercy is not Gods, but his Mothers, and that therfore Gods iudgmēts are to be mitigated by another, and therefore that ſhee and her Court are in this reſpect page missing p. 68rant 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 louelove 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.ssHoratiu… Turſellinus: hiſt. virginis lauretanae in Epiſtola dedic. virgo Maria ſalutem vndi que 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 vponupon them all good bleſsinges: for Almightie GOD, (as farre as it is lawefull) ttThis 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 cōmitted his mercy to her: & if frō 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 p. 69both the Authour and his booke highly commended by the greateſt Romiſh cenſurers uuPoſſeu. in apparatu ſacro. to. 2. litera. H. Horat. Turſellinus Romanus è ſocietate Ieſu, lauretanae hiſtoriae 5. libros latinos & elegantes ad fidē 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 vsus 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 hauehave beene both detected, and with ſhame inough re…ected by many reuerend men of our nation, both in Latine and Engliſh wwWhitaker Fulke, Iewel, Reinolds, and others.; but vppon ſome that often hauehave 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 77The fourth wound; The Popes decrees be equall to the Canonicall Scriptures.his decretall Epiſtles are numbred amongſt the Canocall Scriptures xxVide decretū 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 p. 70yeares 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 yyVide 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 88The 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 zzQuae quidem ſententia beati Auguſtini non ad decretales Ro. pontificum, ſed ad Canonicas & ſacras Scripturas referenda eſt: Corp. Iur. Cā. 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 amēd 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 giuegive honour to his decretalls, tho they be neuer ſo diſhonorable to Gods holy Scriptures, they are ſuffred to ſtand, whereas they hauehave put out many p. 71things 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; 99The 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.aaVide Decret. diſt. 40. in appendice ad cap. 6. Et reuera tā ta reuerentia apicē 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 conuerſationē & 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 the10 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 thē ſelues: 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 p. 72to 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 1010The 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 hauehave 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 hauehave 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 vntounto the Popes decrees, that vnleſs he by his authority giuegive 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 vponupon the Popes Decretalls: where the Text of the Decretall being no more nor leſſe, then only one verſe of the 26. Chapter of the Prouerbs, the gloſſe (that is the approued Commentarie) vpō that decretall is in theſe words;bbVide 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 noſtrā autoritatē impertimur. Gloſſa.

p. 73Obſerue 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 1111The 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 vponupon which we beſtowe or impart our authoritie.

The high and holy God, that is the Author of the holy Scriptures, bee mercifull vntounto vsus, in hauing anie thing to doe with this vnchriſtian blaſphemie; and graunt that wee may not anie waie communicate with their ſinnes, not hauehave 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 hauehave 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 giuegive 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 p. 74therefore 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. VVhat 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 vponupon theſe words of his);

Whether is God the Authour of the olde Teſtament,2. Pet. 1. 20. 212 Pet 1:202 Pet 1:21 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 vsus then take the wordes as they are in their true and full meaning, and ſee what a peece of Popiſh diuinitie heere is;A ſtrāge 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 p. 75in 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 hauehave 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 vponupon his decretalles, as contayning Atheiſme, and Hereſie in a high degree.1212The ſixt wound not healed.

But to goe forward; is this wound healed? Surely, if they hauehave 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 hauehave, 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 hauehave 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 ccProctor. in his booke called the way home to Chriſt, printed at Londō 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 p. 76Cardinal Poole out of his Pope-holy deuotion is ſayde to hauehave affirmed, that

The written word of GOD is but a ſeede of Turciſme ddScriptura ſcripta eſt ſemen turcicu…..

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

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

I will not affirme theſe two vponupon my owne credit: but they hauehave beene charged with them both, manie yeeres agoe, and neuer yet diſproued them. But that that followeth I ſpeak vponupon 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, vponupon reading the Booke of Eccleſiastes, earneſtly ſay, that

The Booke of Eccleſiaſtes is a naughty booke ffHeskins, 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) p. 77which 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 ggHeskins in his parliamēt, the next page after.:

And what was ſhee that ſaide this? a vertuous Catholicke gentlewoman and one that feared GOD hhObſerue wel, how a great popiſh doctor commēds 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 hauehave 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 p. 76duplicate page p. 77duplicate page p. 78godlineſſe: 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 vntounto theſe, ſaith hee, is all that booke.

You hauehave heard how the proue…bes were diſgraced in the gloſſe vponupon the decretalls, and here the Canticles: Now that Salomon may not hauehave one book left in credite, Heskins iiVide 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 kkHeskins 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 hauehave 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 llHeskins 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; p. 79in the meane time I go forward:

Not longe after, comes Hoſius, a greate Doctor of theirs, and after a Cardinall, and writes thus mmHoſius 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 cō probata.;

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 giuegive 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 nnPiſtoriu… 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. ſcripturarū.. And let vsus 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 cōmended vntounto them as good meanes of Inſtruction 1313The ſeauēth wound; Images are good laye mens bookes..

p. 80Some three hundred years ago, liued a Frier called Gulielmus Peraldus, learned (for that time) and well approued ooGuliel. Peraldus ord. praed: & poſtea Epiſtola Lugdunenſ. ſcripſit (inter alia) ſumma virtutū & vitiorum pervtilem illā quidem & cō modam 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 ppGuliel. 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 1414The 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 onelyonly, but profitable to hauehave 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 vntounto p. 81knowledge, memorie, and imitation of holy and diuine matters, &c.qqLaelius 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 ignorāt, ex quibus ducuntur in cognitionem memoriā & 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 giuegive all the power to Images, not onelyonly 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 ssFran. Feuardentius in lib. homiliarum. pag. 16. & 17. hom. 2 Ex …arū (.i. imaginum) contemplatione, diſcunt & facile & breuiter ſimplices ac Idiotae illa diuina myſteria, miracula & opera, quae ex ſacris libris aut vix aut nunquam percipere valeant.;rrPoſſev. 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. p. 82And 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 ttPeraldus..

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

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

So then ſeeing this wound is ſo well healed, let vsus 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, that1515The 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 foreign yyAquinas 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 p. 83is an Idolatrous religion, as long as this doctrine ſtands vnrepealed.

Let vsus then ſee, if this bee healed: 1616The eight wound not healed, but made vvider 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 zzAlexander 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 tō. cap. 156. nu. 6. Caietanus in par. 3. q. 25. art. 3. hoc modo citantur hi Auctores apud Greg. de valēt. tom. 4. diſp. 1. q. 24. Et multos alios addit Bellarminus, lib. de Imag. ſanct. 2. cap. 20. &c.and inſiſt onelyonly 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 onelyonly 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 vsus, and ſuch ſecrete friendes to them▪ they would not hauehave 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 p. 84the 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 hauehave 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 foreign, that is, with the worſhippe due vntounto God.

And firſt of all, I will in this caſe ſpare Bellarmine, aaVide Bellarminū 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.

p. 85Therfore 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;

bbGregor. de valent. tom 4. diſp. 1. quaeſt. 24. punct. 2. p. 467. Sic quidem ſunt venerandae Imagines, vt ipſe quo que 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, at que 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. ccVide collo. quium Ratifbonenſe. anno 600.; and whom Poſſeuine the Ieſuite calls the very hammer of heretikes ddIac Gretſerus: in Acadē. Ingolſt. profeſſor. theol. haereticorum malleus: ſic Poſſeu. tom. 2. lit. I.: Thus he writeth eeGretſerus 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 foreign hoc eſt cultu diuino.;

p. 86Thus wee hauehave 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 foreign, 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 ffVide 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 vsus 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 ggIac. de Graffiis deciſ. aureae. caſ. conſcientiae. tom. 1 lib. 2. c. 2. art. 3. Imagines ſacrae, ſi vt res quaedam cōſiderātur, nulla eis tribuenda eſt reuerentia; ſed in illis ima go ipſius, cuius ſunt attenditur, non materia ex qua formatae fuerūt: vnde quae reuerentia illi cuius eſt imago debetur, … adē & imagini iure im pertitur Et poſtea ibidem, art. 15. Mand at primū praeceptū, vt vnāquamquam que 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 hauehave 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.

p. 87And to ſpeak more fully & plainly, if it be poſſible: a little after he addeth;

The firſt Commaundement commaunds, that we worſhip eueryevery image with the ſame worſhip as we doe him whoſe Image it is: for example, that wee giuegive 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 hauehave 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 vntounto in theſe words,hhVide Breuiar. Rom. par. hyemal. in fine. Ara Crucis. lampas luci…, vera ſalus hominū nobis pronum fac patronum, quem tuliſti dominum. Salue lignum vitae, dignum ferre mūdi pretiū: Confer iſti plebi Chriſti crucis beneficiū.

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 vsus. All-haile thou wood of life: thou that wert worthy to carry the price of the world, doe thou beſtowe vponupon 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 vsus. And ſurely wee ſhall leſſe wonder heereafter that they make Saints Mediatours to CHRIST; ſeeing heer they ſhame not p. 88to ſend the wodden croſſe to him, to make interceſſion for them: but as for that, where they giuegive a power to the Croſſe to procure Chriſt to be good vntounto vsus, how it can bee ſpoken without Atheiſticall blaſphemie, let them anſwere that made it.

Further, obſerue how the Croſſe is ſayde to hauehave 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 vponupon 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 hauehave 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 hauehave left out that, yet they hauehave kept in as bad or worſe: for euen in their neweſt editions, and as they ſay moſt reformed, there is praier to this Croſſe.iiBreuiarium Rom. autoritate Concil. Trident. & ſū morum 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 reiſ que dona veniam.

p. 89All haile ô Croſſe, our onelyonly 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 vponupon, and prayed vntounto, to doe that which Chriſt himſelfe could neuer hauehave 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 kkAquinas ſummae par. 3. q. 25. art. 4. Illi exhibemus latriae cultū, 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 reiſ que 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 onelyonly 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 llQuaeſt … 25. de adoratione Chriſti in ſex Articulas diuiſa.hee diuides the generall into ſixe particular queſtions, which are theſe mmAquinas ibidem circa adorationem Chriſti queruntur ſex:,

p. 901. Whether Chriſts humanitie bee to be worſhipped with the ſame worſhip as his diuinity.1. Vtr… vna & eadem adoratione ſit adorāda diuinitas Chriſti & eius humanitas.

2. Whether Chriſts humane fleſh bee to be worſhipped with latria.2. Vtrū 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 exhibēda 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 hauehave 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 nnArtic. 3. vtrum Imago Chriſti ſit adoranda adoratione latriae. Videtur quod non &c. ſed contra eſt &c. Concluſio, Cum Chriſtus latriae adoratione ſit adorandus, Imago quo que eius eadē adoratione eſt adoranda.as I hauehave 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 ooAquinas …bidem art 4. vtrum crux Chriſti ſit adoranda adoratione latriae? videtur quod non: ſed contra eſt, &c.; and then giues his reaſon as I hauehave afore ſet it downe, and from p. 91thence drawes his concluſion in theſe words ppConcluſio: 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 onelyonly with an inferior worſhip called hyperdulia qqIbidem art. 5. videtur quod mater Chriſti eſt adoranda latria: ſed cō tra 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 rrCrux 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 ſſCrux Chriſti ex cōtactu ad mēbra 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 p. 92to 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 hauehave 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 ttVide 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 uuOpera 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 eiſdē 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 vponupon it, that this wound is healed, p. 93then let him ſhew vsus 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 wwIoh. 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 vntounto the Pope himſelfe CLEMENT the viij. hath theſe words, xxIohan. 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 eadē 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 etiā 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, reiſ que 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 p. 94they 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 repreſēts vntounto vsus the figure of Chriſt extended vponupon 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 vntounto it, as vntounto him that was crucified on it, and doe repoſe the hope of our ſaluation vponupon it: heerupon the Church ſingeth in the liturgie, theſe words of the Croſſe; All haile ô Croſſe our onelyonly 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 yyAuguſt Epiſtola 49. vni & ſoli deo debetur ſeruitus illa religionis quam vno nomine Graeci latriā vocāt: Et in Fauſtum l. 15. latria eſt ſeruitꝰ illa qua tantummodo Deo ſeruitur.is that worſhip of religion, which is due onelyonly and ſolely to God himſelfe: and poperie it ſelfe confeſſeth with one conſent, that prayer is a part of latria zzIoh. de Combis Compendiū theologicae verit. c. de dulia & latria Latria continet. 5. fidem, ſpem, ſacrificium, orationem, &c.: But p. 95popiſh 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 aaVide Miſſalia & Breuiaria omnia ab anno. 70 & deinceps.: but the Popes determination, eſpeciallie together vvith a Councell is the publicke and vncontroleable act of their Church bbNone 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 allovved 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 ccAquinas 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 ddBellar. in tom. 2. de Imag. ſanctorū. lib. 2. c. 24. in reſp. ad argū. Reſpondeo vbi eccleſ. canit, O Crux aue, ſpes vnica. &c. vel ibi accipi crucē pro Chriſto ipſo: vel illam eſſe proſopopoeiā 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 eeGa. Vazq. Ieſ. de cultu adorationis li. 2. diſp. 3. cap. 4Ieſuite, Gabriel Vazquez, being alſo much aſhamed of the matter, would gladlie help it, and to that ende is conſtrayned to confeſse, that p. 96there 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 vntounto the Croſſe as vntounto 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 ffFor 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 ggFor 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 vponupon and pray to the Croſſe it ſelfe.

And no more, nor no worſe, ſaith he, then Aquinas himſelfe, totidem verbis, ſpake before him hhAquinas 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 hauehave 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 vsus 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 p. 97Franciſcans, the Pope hath ſuffered his fauorites and followers to ſet him vp as another Christ 1717The 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 iiVide monumēta ordinis fratrū Min. Salamācae. 1511 in 4. Et firmamenta trium ordinū. D. Frā ciſci 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 kkLiber aureus, inſcriptus liber cōformitatū vitae beati ac ſeraphici patris Frāciſci ad vitam Ieſu Chriſti Domini noſtri, correctus & illuſtratꝰ a Ieremiah Bucchio ord. Min. 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 llIn 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 mmFranciſce Ieſu typice dux forma que Minorum, per te Chriſti mirificè ſunt geſta▪ & donorū. 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 giuegive vntounto 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 p. 98on the left ſide, & eueryevery 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 vponupon 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 eueryevery of theſe, and in eueryevery thing els whatſoeuer may be ſayd of Chriſt, the very ſame doe they not ſhame to affirme of that man Francis. For example, thus nnIeſus Prophetis. cognitus, Franciſcus declaratur. Ieſus emiſſus coelitus, Franciſcus deſtinatur &c. Vide librū 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 louelove 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 ooVide librum conformitatū: lib. 3. conformit. 31. par. 2. pag. 298. Franciſcus conſignatus erat a Chriſto ſuae ſacrae paſſionis ſtigmatibus: ita vt in manibus pedibuſ que 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 vſus que 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 p. 99diuided 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 ppVide Ba… tholomei de piſis Epiſtolā ad Generalem & capital. ord. Min. 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 hauehave allowed it, and by their bulles and charters confirmed and auouched the truth of this ſtory, concerning the wounds of S. Francis qqVide librū conformit. lib. 3. confor. 31. par. 2. pag. 308 Apparet ergo 8. bullis ſummorum▪ pontificum. ſcilicet tribus Gregorij 9. tribus Alexād. 4. vna Nicholai tertij & alia Benedicti 12. quòd beatus Franciſcus ſtigmatizatus fuit.; and in monument and memory therof they hauehave their holy day of the 5. wounds to this day eſtabliſhed by all authoritie rrDominus 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 eueryevery 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.