The Practical Divinity of the Papists Discovered to be Destructive, Discourse · Chapter 7 – Chapter 8

The Practical Divinity of the Papists Discovered to be Destructive · Discourse · Chapter 7 – Chapter 8

p. 183CHAP. VII. Many hainous crimes are Vertues, or neceſſary Duties by the Roman Doctrine.

THere are many horrid ſins, which they have transformed into vertues, or count high ſtrains of Piety and Devotion: and thereby, are ſo far from being concerned to forſake them, as they are obliged to live in the practice of them, I might inſtance in Blaſphemy, Idolatry, Perjury, Robbery, Murder, &c.

Their Blaſphemies, in aſcribing the peculiar excellencies of the Divine Majeſty, and the prerogatives of our Lord Jeſus Chriſt to the bleſſed Virgin, and other Creatures, and to their Popes (though diverſe of them, as themſelves acknowledge, were Monſters and incarnate Devils) have been ſufficiently diſcovered by others, and therefore, deſigning brevity, I here wave them.

For the ſame reaſon, I will not inſiſt upon their Idolatry in invocating Saints, adoring the Hoſt, and worſhipping Images, only as to this laſt, let me obſerve what is leſs taken notice of, that their own Doctrine before opened, quite ſhuts out the beſt, and only conſiderable plea, they make uſe of, to excuſe themſelves from this Crime. It is their common Doctrine, that the ſame Worſhip is to be given to the Image, and the exemplar, id eſt, the Worſhip of God to the Images of the Trinity, the Worſhip of Chriſt to a Crucifix, or a Croſs, or the Image of the p. 184Croſs. They alſo define Idolatry, to be, a giving the Worſhip of God, to any thing elſe beſides God. Who would imagine, but they had hereby faſtened the charge of Idolatry upon themſelves unavoydably? yet they make account to eſcape by pleading that the Worſhip they give to Images is Tranſient, not Terminative, id eſt, it ſtayes not in the Image, but paſſes from it to the exemplar, the mind of the Worſhipper directing it to God. There's no need to ask what ground they have to imagine, that their giving the Worſhip of God to an Image Tranſitively, is not Idolatry; it is enough that they acknowledge it to be Idolatry, if it be not Tranſient: ſince whatever they pretend when they are pinched, yet they count it not requiſite, that their worſhip ſhould paſs from the Image unto God; but think it ſafe to let it ſtop, where it firſt fell, and terminate in the Image. For they confeſs it paſſeth not to God, without an act of the mind directing it to him; this is not, nor can be, when in the Worſhip God is not minded: and they generally agree (as was ſhewed before) that they need not mind God in their Worſhip. So the reſult of their own Doctrine is, that they need be no better than Idolaters. I know not what they will ſay here, unleſs as Cajetan, that a vertual termination will ſuffice, id eſt, when they have an intention, to terminate their Worſhip on God, without doing it actually, and indeed. But if no more be neceſſary, the Worſhip need not paſs to God really, but may reſt in the Image, and actually terminate there: and ſo they will be real, and actual Idolaters, whatever their intention be. Yea as to that, by their Doctrine it is not needful, to intend to Worſhip God, as we ſaw before. Anſwerably in their prayers to Saints, before their Reliques, or before an Image; (which is their uſual practice) ſince by their common Doctrine, the perſon prayed to, whether God, or a Creature, need not be minded, the addreſs may be actual to the Image, and to that only; the mind not transferring the prayer, ſo much as by one thought, towards the Saint, it will terminate in the Image, if any where, and be as ſenſeleſs Idolatry, as the moſt ſtupid amongſt the Heathen were guilty of. Thus what they ſay, many of them do; (a)(a)Sunt bene multi rudiores qui imagines colunt non ut ſigna, ſed perinde quaſi ipſae ſe… ſum habeant, magiſ que eis fidunt quam Chriſto. Polyd. Virgil de invent. rer. l. 6. c. 13.by their common p. 185Doctrine, all may do, viz. apply themſelves to a ſenſeleſs Image, as though it heard their prayers, and ſearch'd their hearts, and were no leſs than God.

Sect. 2. There is another branch of this crime, which I ſhall ſtay a little on, viz. Their worſhipping of Reliques. Herein they are ſo liberal, as to give Religious Worſhip to ſuch things, which they do but fancy to be Reliques; yea ſuch as it is abſurd, and ridiculous to imagine, they are Reliques. For who can imagine (at leaſt when he is waking) how they could catch, or keep St. Peters ſhadow; or bottle up Joſephs hough, his toylſome breathing, when he was at his Carpenters work? yet both theſe, with others of like quality, are among the Reliques, which they count worthy of ſuch Worſhip. (b)(b)Umbra vero non eſt maxima inter alias reliquias, &c. Vaſquez de adorat. l. 3. diſp. 3. c. 2. n. 8….The ſhadow of St. Peter, ſayes one, is not the greateſt among Reliques, and therefore if that be adored, why are not the reſt to be honoured and Worſhipped? Bellarmine (c)(c)Quae reliquia viliores umbra (Petri) cogitari poſſint? de imagin. cap. 3. p. 1494.asks, what Relique can be imagined to be meaner, than the ſhadow of Peter? poſſibly he might be reſolved, near Blois in France, where Joſephs hough is Honoured, and Worſhipped as a Relique. (d)(d)An. 34. in Spondan. n. 77.Baronius aſcribes much to the ſhadow of Peter, for he makes it the ground, not only of their Worſhip of Images, but alſo of the honour and power of the Popes. Who can doubt hereafter, but that the weightieſt things in Popery have a ſubſtantial foundation? They Worſhip their Reliques, not only when they are whole and ſound, but when they are corrupted, and reduced to duſt; or nothing elſe of them left, but the vermine bred in them; not only the aſhes, but the Vermine too may be Worſhipped, though ſome ſtick at the latter. Henricus one of their School-Doctors concludes, that the Reliques in the form of Duſt and Aſhes, may and ought to be adored, but not under the form of vermine, and gives ſome reaſon for it; but their great Vaſquez rejects this ſcruple, and the ground of it, as vain and frivolous; and concludes they may be Worſhipped, as well when they are vermine, as when they are Aſhes. (e)(e)Recta intentione & ſincer a ſide, poſſit quis in vermibus ſanctum apprehendere, & venerari. Ibid. cap. ult. n. 113. 114.A man, p. 186ſaith he, may with right intention, and ſincere faith, apprehend a Saint, and Worſhip him in Worms. If the queſtion had been, of the little Worms in the Ulcer of St. Harry of Denmark, (f)(f)Engl. Martyrol. Jan. 16.for which he had ſuch Saint-like love, as when they crept out of his Knee, to put them in again, that they might be nouriſhed, where they were bred; Or of the Lice of St. Francis, (g)(g)Canus. Loc. Th. lib. 11. c. 6.for which he had ſuch a holy tenderneſs (it is Recorded as an argument of his holineſs) that when they were ſhaked off, he gathered them up, and put them in his Boſome: I ſuppoſe Henricus himſelf could ſcarce have denyed, but thoſe Sacred Creepers (having ſo near Relation to, and being ſanctified by ſuch extraordinary contact, of ſo great Saints) might have been adored.

It cannot be denyed, but they are lyable to groſſe miſtakes, about the object of their Worſhip here; and ſome of them acknowledge, that the people herein are deluded with great and deteſtable (h)(h)Ingentes & deteſtandae impoſturae patefierent. Caſſand. Conſult. c. de reliquijs.impoſtures. What if the Tooth which they Worſhip for St. Chriſtophers (as bigg as a mans (*)(*)L. vives in Auguſt. de civit. Dei l. 15. c. 9. Dens molaris pugno Major.fiſt) ſhould prove the Tooth of a Beaſt? or the Hair, which they Worſhip as part of St. Petes Beard, ſhould be the excrement of ſome Malefactor? or the ſhift which they Worſhip as the Virgin Maries, ſhould be the covering of ſome Harlot? or the duſt, or the Vermine which they Worſhip, as the remains of ſome Saints, ſhould have been in their original, no more holy than a Bruit or a damned ſinner? as great miſtakes as theſe about their Reliques, the World has diſcovered, and themſelves have been convinced of. Valla, a perſon of great learning, and eminency amongſt them, ſayes plainly, (i)(i)Decem millia talium rerum Romae ſunt. De Conſtant. donat.There are ten thouſand ſuch things (counterfeit Reliques) in Rome it ſelf. And if the ſeat of infallibility be ſo well ſtored with cheats, what ſhall we think of other places? They ſay indeed they have the atteſtation of Viſions, Revelations, Miracles to inſure them: but theſe they have, and produce as well for thoſe that are confeſſed to be counterfeits, as for them which they take to be true. So that they are proved beyond all queſtion, to be all alike: the true ones, as very p. 187counterfeits as any; and the counterfeit, as true as the beſt. Now, may they with ſafety venture to Worſhip them for all this? Yes, their Devotion is maintained to be not only ſafe, but meritorious, however they be deluded about the object of it. They may worſhip at all adventure, what they take to be a Relique, though it be indeed no ſuch thing: and yet be ſo far from Idolatry or any ſin, that they deſerve highly at Gods hand by ſo doing. If (k)(k)Si quis putans aliquam eſſe particulam ſancti, quae non eſt, merito ſuae devotionis non caret. Vaſ que ibid. cap. ult. n 114.any man think, ſayes one, that to be a Relique of a Saint, which indeed is not ſo, he is not fruſtrate of the merit of his Devotion. Yea a man may merit by a miſtaken belief, though he ſhould worſhip the Devil, ſayes another. (l)(l)Holcot infra.So that they have not only a fair excuſe, but great incouragement to venture; though they may happen to Worſhip the Devil himſelf, and not only ſome limb of him, inſtead of Chriſt, or his Saints, or their remains. When the Lord declares Deut. 32. That his Wrath ſhould burn to the bottome of Hell, for that the Iſraelites Worſhipped Devils inſtead of God: they might, if Baronius had been their Advocate, have come off well enough with his Plea, fides purgat facinus. The Iſraelites believ'd as firmly as Roman-Catholicks (only they were miſtaken) that they did not Worſhip Devils, but that which was a proper object of Worſhip: therefore they were ſo far from the bottom of Hell, or any danger of it; that hereby they might merit Heaven and Glory.

Let me add, that the miſcarriages in their Maſs furniſhes them with many Sacred Reliques, and their orders about the diſaſters there, create for them diverſe objects of Worſhip; and help them to many right Worſhipful things, of the vileſt Vermine, and that which is more loathſome. If the body or blood of Chriſt (ſo they will have it to be) fall to the ground; it muſt be lick'd up, the ground is to be ſcraped, and the ſcrapings reduced to aſhes, are to have place among the Reliques. If the blood be ſpilt upon the Altar-cloathes, thoſe cloathes are to be waſhed, and the Sacred waſh, is to be inſhrined. If a flye, or a Spider fall into the blood, it is to be taken out, and burnt; and the aſhes put into the holy ſhrine: But if the blood of Chriſt be poyſoned, p. 188it is to be kept in a clean veſſel among the Reliques; and ſo poyſon becomes a very Worſhipful thing. If a Mouſe, or a Spider, or a Worm eat the body of Chriſt; (I muſt deſire pardon for mentioning ſuch horrid things) theſe Vermine in their aſhes, are to have the ſame preferment, and be put into ſhrines for Reliques. If a Prieſt or other perſon do vomit up the Hoſt, even that (if no mans Stomach will ſerve him devoutly to lick it up) being turned into aſhes, is to be honoured among the Reliques. All theſe and more particulars are ordained and provided for in the Cautels of the Maſs: and thereby we ſee what order is taken by holy Church, that dirty water, the ſcrapings of the ground, Venemous or loathſome Vermine, yea the Vomit of a weak or gluttonous Stomach, caſting up that which they call Jeſus Chriſt; may be inſhrined among the Reliques, which they adore. They tender Worſhip to all, under the Altar promiſcuouſly: yea their very prayers are ſo directed thereto, that you cannot diſcern, whether it be more to the Reliques, or the perſons they relate to, for example, when they ſay, (l)(l)Pontific. Roman. Sect. de conſecr. Eccleſ.O you that are ſeated under the Altar, intercede ye to God for us. For they may as well believe, that theſe Reliques can intercede as that Chriſt, or the glorified Saints, are ſeated under their Altar.

Sect. 3. Some of them would have us believe, that they give not Divine honour to Reliques, but a ſort of Religious Worſhip, which they call foreign: but the Scripture (and ſecular Authors too, (m)(m)Secundum profanos Authores idem ſignificant. Bellarm. de ſanct. l. 1. c. 14. p. 1463.as is acknowledged) make no difference between the terms of their diſtinction, but appropriate both to God. And the people make no difference in their practice, as is confeſſed, but Worſhip Saints, (and ſo their Reliques,) even as they Worſhip God. And their Teachers, and learned writers incourage them to give that to Reliques, which is Divine Worſhip indeed, viz. To put their truſt in them, to ſwear by them, to bring them oblations, to burn incenſe, and pray to them. So they are taught to give them the thing, which is confeſſed to be Divine Worſhip, only they will not give it the name (for though they be real Idolaters, yet it is not convenient to be called ſo). Nor is this all, there p. 189are a world of Reliques, to which they will have thing and name given, even foreign expreſly. For it is their common Doctrine (*)(*)De fide eſſe adorandum (ſignum crucis) adoratione latriae ſicut adorantur ſpinae, lanciae, clavi, praeſepe & aliae reliquiae quae Chriſtum tetigerunt—ita S. Thou.—& alij communiter. Bonacin. tom. 2. diſp. 3. q. 1. punct. 3. r. 6.That the Reliques of Chriſt, are to have the ſame Worſhip with Chriſt himſelf. And under the notion of theſe Reliques, they take in (as of the Saints alſo) not only the parts of his body, but all that belonged to him, yea all that touched him, or was touched by him. Accordingly Aquinas (whoſe Doctrine is highly approved, not only by all the Jeſuits, but in a manner by all their Ʋniverſities nnPoſſevin. Biblioth. Select. l. 1. c. 10.) teaches (o)(o)Crux Chriſti—propter membrorum Christi contactum latria adoranda eſt—Dicendum quod quantum ad rationem contactus membrorum Chriſti adoramus non ſolum cru…em ſed etiam omnia quae ſunt Chriſti par. 3. q. 25. art. 4.that, not only the Croſs is to have Divine Worſhip, becauſe it touched Chriſt, but all things elſe, that belong to Chriſt, by vertue of this contact, and Damaſcen (whom he quotes) will have all things near (p)(p)foreign Orthod. ſid. l. 4. c. 12.to Chriſt foreign Worſhipped on that account. 'Tis true they diſtinguiſh here, ſome things touched him innocently, others injuriouſly. Waldenſis ſeemed loath to grant, theſe latter ſhould be Worſhipped; leſt he ſhould be brought to adore, the lips that betrayed him, or the hands that buffeted him: but he is run down by the ſtream, both of their Doctrine, and practice. For the things which they worſhip eſpecially, and will have worſhipped as Chriſt himſelf, are the inſtruments of his ſufferings. The knife, wherewith he was circumciſed; the Pillar, at which he was ſcourged; the cord, wherewith he was bound; the 28. ſteps of white marble, up which he was led, in his paſſion, to Pilate's houſe; the purple Robe, and the white one too, which he wore in deriſion; the Keys, and ſtones of the Sepulcher, the Spunge, the Reed, the Vinegar, the Crown of Thorns, the Launce, the Nails, and (which may ſerve for all) the Croſs, which is never the leſs, for the loſs of ſo many pieces, as are Ten thouſand times more than the whole: all theſe, (and who can tell how many more?) though they miniſtred to his pain, or reproach in his paſſion, have Divine worſhip. But the things which they will p. 290have worſhipped, for the innocent contact might ſuffice, being numerous beyond account. To wave the reſt, Damaſcen (whom Aquinas followes) of this ſort reckons, not only his Clothes, and Tabernacles, the Cave, the Manger, and Sepulcher: but alſo Golgotha, and Sion (q)(q)Golgotha. Zion & fimilia. ibid.and the like. VVherein may be included Galilee, Samaria, Judea and Egypt, the Earth where he trod in every place, being (if not deified yet) ſanctified by ſuch contact. There is a divine vertue therein, ſayes (r)(r)Vid. Spondan. An. 34. n. 41.Baronius, and they were wont to bring Earth from thoſe parts, for the working of Miracles. And amongſt the Reliques at Venice, they had a ſtone tranſlated from Chio thither, whereon 'tis ſaid, he (s)(s)Platin vit. Caeleſtin. 2.ſat at Tyre. The water alſo of the River Jordan, at leaſt, after it comes to the place where he was Baptized; and there that was taken up, they ſay, (t)(t)Gent. 11. p. 305. Chronic. Caſſinen. ibi.which is inſhrined at Ceſſino. And why not the air too, when it comes to any place, where ever it touch'd him? that ſo every Element might furniſh them with objects of Divine worſhip; and they might have no need to content themſelves with ſuch petty Idols as the Heathen had: but have them in ſuch extent, and largeneſs, as is proportionable to the vaſt improvement of this kind of Devotion in the Church of Rome.

Moreover by vertue of this Contact, not only things, but perſons, are capable of Divine worſhip, and ſuch as touched Chriſt may be thus worſhipped. The bleſſed Virgin in the firſt place. Cajetan declares (u)(u)Cajetanus,—Ceſſante (ſcandalo & periculo) fatetur, poſſe B. Virginem adorari adoratione latriae, ratione ſolius contactus. Alij vero recentiores Theologi, non ſolum ratione contactus exiſtimant, adorari poſſe adoratione latriae, ſed etiam ratione maternitatis, propter ſanguinis conjunctionem. Vaſq. ibid. l. 1. diſp. 8. c. 1. n. 195. 196.that in ſecret, where it can be done without ſcandal, and danger; ſhe may have Divine worſhip on this account, and tells us this is the ſenſe of Aquinas. Later writers determine, that ſhe may be ſo worſhipped, as Chriſt himſelf, either upon the account of Contact, or Conſanguinity. Upon the ſame ground Simeon may have Divine honour, for he once imbraced Chriſt: and Joſeph his foſter Father, for he had him oftner in his arms, which their Church has taken notice of in a prayer on p. 291his holy-day (x)(x)Sicut B. Joſeph unigenitum tuum—ſuis manibus reverenter tractare meruit & porta….. The Apoſtles, and Seventy Diſciples did probably ſometimes touch him, and ſo, by the ſame reaſon, may have the ſame worſhip, with their Lord. And no wonder, ſeeing they tell us, the lips of Judas, (y)(y)Idem. ibid. l. 3. diſp. 2. c. 6. n. 76. vid. infra.for but touching him with a treacherous kiſs, may be thus worſhipped. The woman alſo with the bloody iſſue, and thoſe many of the multitude that preſſed him, Luk. 8. 45. Mary Magdalen eſpecially, ſhe has double honour, ſeeing they worſhip more bodies than one for hers. But this is common, and they had need of a prodigious faith to believe (if any of them believe) that the things they worſhip are not counterfeit: ſince the moſt of them may be convicted of impoſture, even by their own practice, and approved writings. They muſt either believe themſelves deluded, or believe that one perſon had more bodies, and one body more heads than one, yea more than two or three. Many of their moſt eminent Saints are thus turned into Monſters, but I inſtance only in thoſe, who may challenge Divine worſhip upon the common ground of Contact. John who touch'd Chriſt when he Baptized him, had three or four heads, if he had as many as they worſhip: for they worſhip his head in ſo many (z)(z)Vid. Fulk on Math. 14. 2.Matt 14:2ſeveral places, and when they have it whole in ſome ſhrines, yet they will have ſeveral pieces of it in others. So that Herod had not beheaded him when one head was quite cut off: and when the Damſel had it in a charger, it might be ſtill on his ſhoulders. Longinus alſo, who they ſay pierced Chriſt's ſide, and had his eyes cured with a touch of his blood, muſt have four bodies: (a)(a)Vid. Bolland. act. Sanct. ad Jan. 13. p. 912. Jacobus de voragine. cap. 95.for in ſo many, very diſtant places, they worſhip it; and yet this their Saint had never one body, nor being in the world. As for St. Chriſtopher (who muſt needs touch Chriſt too, if as they ſay, he carryed him over an arm of the Sea on his Shoulders) there was no need to make him ſo many bodies, ſince they have made him one as big as many, and worſhip for him an Effigies, p. 192more like (b)(b)Eraſmus Colloq. Naufrag. & peregrin. monti juſto par.a Mountain than a Man. I need not mention thoſe many thouſands beſides, who had an occaſion to touch Chriſt for the ſpace of Three and thirty years, while he was on Earth; the meaneſt of theſe might have Divine worſhip, by that Doctrine which makes Contact a ſufficient ground for it. Nor muſt this ſeem ſtrange, ſince (c)(c)V ſq. ubi ſupra. Thoſe that ſtick at this, believe there is in the Aſs a ſufficient ground for Divine Worſhip, only they ſay it is is not decent. Reſpondeo … Suarez contactum Chriſt eſſe cauſam ſufficientem adorationis, aliquando tamen non exp… dire, vel non decere, ut omnia, quae Chriſtum tetigerunt adorentur. Propterea aſina, q… Chriſtum detulit non eſſet adoranda, quia non decet. Bonacin. ibid.the very Aſs he rode on, when it could be done without ſcandal, might upon this account be Religiouſly adored. Yet all theſe, are not all, that may have the honour of Chriſt, if we follow their Doctrine whither it leads us. Hereby not only theſe perſons, but their Reliques too, are capable of Divine worſhip. For they commonly teach, (d)(d)Eadem adoratio tribui poteſt reliquijs, quae tribuitur perſonae cujus ſunt reliq…i…. Idem. ibid. punct. 4. n. 4.that the Reliques may have the ſame worſhip, with the perſons whoſe remains they are. Thoſe are in the right, ſayes (one of their moſt abſolute Divines) Doctor Stapleton, (e)(e)Promptuar. part. 1. p. 29….who confer the like honour on the Reliques, as on the Saints; ſince from both they hope to receive the like advantage. Thus they have huge Shoals of objects, fit for divine worſhip. Thoſe multitudes of Reliques which paſs for the bleſſed Virgins, and all accounted to be the Apoſtles, and the other perſons forementioned. They ſay they have the bleſſed Virgins hair in ſeveral places, which is no ſuch wonder, ſince a Monk could ſhew ſome of the hairs, (f)(f)V…d. Vergerium annot in Catalog. haeret. p. 17.which fell from a Seraphim, when he came to imprint the five wounds in Fryar Francis his body. Her Milk (*)(*)Quid dicturus ſi videat bodie paſſim ad quaeſtum oſtentari lac. Mariae, quod h… propemodum aequat corpori Chriſti conſecrato? Eraſm. Annot in Math. 23.Matt 23too, kept from ſowring by a continued miracle Sixteen hundred years, and ſo much of it, as if with their St. Catherine, ſhe had had nothing, but milk in her veins. Nor is this ſo wonderful, ſeeing an Image (f)(f)(g) M. Paris. in anno. 1099.of hers, could let forth of its breaſt ſuch a Liquor in great plenty. Her p. 193Nails too, or rather the parings of them (worthy enough of divine worſhip) for the nailes themſelves ſhe could not ſpare at her aſſumption. (That one ſtory, has prevented a hundred other Fables, if they had not believed the aſſumption of her body, 'tis like we had heard of as many bodies of hers in ſeveral places, as Geryon had, twice or thrice over: and more heads than they were wont to ſhew of St. Barbara). Her wedding Ring (h)(h)Vid. Rivet. Apol pro Virg. M. l. 2. c. 9. p. 281.too (though they uſed none in her Countrey), and her attire Cap-a-pee, from her vail, even to her Petticoat and (2)(2)Eraſmus ibid.Shift too. Whether ſhe wore any or no is not material, the Archbiſhop of Chartres (i)(i)Gaguinus. l. 5. de geſtis Franc.wore it, and was thereby inſpired with ſuch courage, in a Battle againſt Rollo, that the dagger wherewith St. Michael combated the Dragon (if he had borrowed it of his Neighbours in Normandy) could not have performed braver exploits, nor made greater ſlaughter, than his Grace did: though ſome will aſcribe leſs to his proweſs, becauſe being harnaſſed with ſuch a ſhift of mail, he might think himſelf unvulnerable. Her Slipper alſo, and Shoe; yea the (k)(k)Vid. Rivet. ibid. p. 295.figure alſo of the ſole of her Shoe, is to be adored. Yet this is at a pretty diſtance from Chriſt (though it's prime vertue be from Contact) and derives from him, like the Feathers of the Hen, which were of the brood of the Cock, that crowed when Peter denyed him. They have Simeon's arm (mentioned in the Goſpel) at Aken, (l)(l)Ranulphus. l. 5. c. 26.which hinders not, but they may have it at Hartsburg, and other places too. They have not only Joſephs Hem, but his Breeches. (*)(*)Eraſmus Annot. in Math. 23.Matt 23And I hope kept leſs naſtily, than Thomas Becket kept his; which yet were worſhipful, Vermine and all, and that not per accidens (it may be) ſince it is one commendation of his Saint-ſhip, (m)(m)Engl. Feſtival. in S. Thom. Epiſc. Cant.that his Breeches ran quick. They have ſome remains of all the Apoſtles, though no body could tell them where diverſe of their bodies were interred, but things of this nature, they ſtill have by Revelation; and how can ſuch p. 194as theſe want Revelations, who in pilgrimage to holy Reliques, declared (n)(n)Aventinus. lib. 5.that a Gooſe carryed before them, was the Holy Ghoſt. They have Peter's Keys, his Sword, his Staff, his Coat, his Garment beſides, and his Girdle, part of his body is at Conſtantinople, half of it at Rome in one place, and yet the whole in another. (o)(o)Vid. Reinold. de Idololatr. p. 59.They have martyr'd him over again (or ſome other bodies for his) and torn him into more pieces than their St. Hippolitus, was torn with Horſes. They have his head (or ſome of it) in Seven ſeveral places in Rome, only they want his brains, which were reſerved in another place, and worſhipped (or a Pumice-ſtone inſtead thereof). And there may be ſome myſtery in that; for they ſpeak of ſome time, under Peter's Succeſſors, when their Church ſhould have Caput ſine cerebro. (p)(p)Ibid. p. 515.Setting that aſide, we may be ſure they have miſs'd nothing that belonged to St. Peter, ſince they could catch his ſhadow, and hold it as faſt, as they do his Keys. And why might not this be done, as well, as the Monk could bring with him from Paleſtine, (q)(q)Vid. Vergerium ubi ſupra.the ſound of the Bells that hung in Solomon's Temple. I have not yet in their Sacred liſts diſcerned the lips of Judas, but they have his Lanthorn, which ſhew'd him the way to apprehend his Maſter; and thereby perhaps in time they may diſcover the other. They want nothing for this, but ſome of the Oyl of the Candle of the Sepulcher, which can light it ſelf, and this the Monks at Caſſino (r)(r)Chronic. Caſſinon. lib. 3. cap. 38. in Cent. Magd. 11. p. 305.can help them too. If they have not the Aſs upon which Chriſt rode to Jeruſalem, they miſs'd it narrowly, when they caught the Palm (s)(s)Ibid. lib. 4. cap. 24.he then had in his hand (whether he had any or no) and a worſhipful Relique of the Aſs ſome ſhew, 'tis ſaid, (t)(t)Vid. D. Hall. No peace. Sect. 21.his tail is inſhrined in Liguria. And who can think but that may be as proper an object of adoration, as the Hay, wherewith Fryar Francis his Aſs was ſadled. And every hair in that tail, may make a compleat Relique, as worſhipful as the whole: for by their Divinity, p. 195(*)(*)Eandem virtutem in exigna parte reliquiarum, quae in toto ſit corpore, experimento probatum. Baronius. an. 55.the vertue of the whole, is in every part. If it were but well diſtributed, this one, might ſerve to furniſh a hundred ſhrines: and entertain the Devotion of as many votaries, and Pilgrims, as come to worſhip at Loretto.

But I need not inſiſt on ſuch Reliques, as are to have Divine worſhip by conſequence: thoſe which they ſay expreſly ſhould be ſo worſhipped, are enow, and as many as they pleaſe to imagine. For though they have no good ground to believe, that they have any one true Relique of Chriſt, or the leaſt part of one: yet imagination is enough with them, both to give them being, and to multiply them in infinitum, and to warrant their worſhip of each of them, as of Chriſt himſelf: even ſuch imaginations as interfere, and confute one another, and are each of them confuted by ſuch miracles, as are the ground of the whole impoſture. The fore-skin of Chriſt is more Religiouſly worſhipped among them, than Chriſt himſelf, as (u)(u)Alibi Chriſti praeputium cum ſit res incerta religioſius adorant, quam totum Chriſtum. Annot. in Math. 23.Matt 23Eraſmus obſerved. It is kept and expoſed, in at leaſt (x)(x)Vid. Rivet. ibid. l. 1. c. 17. p. 132, &c.four ſeveral Countreys, and miracles brought to confirm the truth of its being there: and yet while it is ſeen, and adored in ſo many places on Earth, ſome of their chief Writers ſay it is no where on Earth, but in Heaven; and muſt be ſo, otherwiſe the glorified body of Chriſt would be imperfect, and not intire. His Shirt, and beſides that (though he had no other Shirt) his Coat, which the Souldiers diſpoſed of at his death, was not found till the year 593: (y)(y)Baronius. an. 593.yet they had it elſewhere, and greatly worſhipped it long before in a City of Galatia, ſayes (z)(z)Vid. Spondan. an. 593. n. 11.Gregory of Tours. 'Tis much that they ſhould have it, before it was found, and ſomething ſtrange too (that as it was without ſeam ſo) it ſhould be without Rent, though afterwards they they found it, in ſeveral places at once, many hundred miles diſtant. They have it in Germany, and they have it in France, and they may have it in all parts of the World at once, as certainly p. 196as they have it there: but whether they have it or no, that which they take to be it, muſt have the ſame worſhip and honour with Chriſt. And we muſt not think it ſtrange, that it ſhould be in ſo many places, ſince, they ſay, (a)(a)Lud olphus de vita Jeſu part 2. cap. 63. p. 221.it grew on his back, and ſo not unlikely might multiply it ſelf ſince. About the blood of Chriſt there is no leſs impoſture, and as great Idolatry. They pretend to have much of it in parcels, that which Nicodemus ſaved in his Glove, that which Longinus brought in a Veſſel to Mantua, that which Joſeph of Arimathea brought into England in two Silver Veſſels, that which is kept at Venice with the Earth it fell on, that which is ſhew'd at the Holy Chappel in Paris; that which is adored at Rome on Eaſter-day; that which may be ſeen in every Countrey, where Popery hath left people no eyes: yet the Angel of their Schools (whoſe Doctrine they ſay was approved by a miracle, and which they muſt not queſtion, if they believe their porteſs) is (b)(b)Sanguis autem ille, qui in quibuſdam eccleſijs pro reliquijs conſervatur, non fluxit de latere Chriſti, ſed miraculoſe dicitur effluxiſſe de quadam imagine Christi percuſſa. 3. q. 54. art. 2. ad 3. An autem extet aliqua portio ſanguinis—diſſentio eſt inter Doctores; aliqui enim negant. Bonacin. ubi ſupra punct. 3. n. 6.poſitive, that all the blood of Chriſt that was ſhed before, was in his body at his Reſurrection, and ſo aſcended with him into Heaven: and that the blood which is ſhewed in Churches for Reliques, did not flow from Chriſts ſide, but miraculouſly from a certain wounded image of Chriſt. So that the blood which they worſhip as God, is no better, than that which an Image can bleed, and this will ſcarce prove ſo good in England, as the blood of Hales, which (how much ſoever worſhipped) was diſcovered to be but the blood of a Drake.

They have the Reed, the Spunge, the Crown of Thorns in ſo many places as gives them reaſon enough to believe, they have it in none, and yet they worſhip theſe in all. We muſt imagine (to have ſuch things go down ſmoothly) that they grow more than any Thorn hedge does, not only in length, but in number. And ſomething towards this, Gregory of Tours (c)(c)Vid. Spondan. an. 34. n. 27.writes of thoſe Thorns, they are green ſtill, and though the leaves wither ſometimes, yet they revive again, and flouriſh. p. 197But the old Biſhop had not the good hap to ſee this, he had it only by rumour, and ſuch rumours their Annaliſt is wont to make much of; for it is not amiſs to abuſe others into a belief of that, which they cannot believe themſelves. The Lance which pierced Chriſt's ſide, was got into the Weſt, before it had left the Eaſt (its proper place). Otto the great, preſented Athelſtane King of England with it, and other rarities in the tenth age (d)(d)Ranulphus, lib. 6. cap. 6.. Yet the Dominical Spear (the ſame we may ſuppoſe, though ſome queſtion it) was the ſame age in the poſſeſſion of Rodulphus, Duke of Burgundie, (e)(e)Luit prandus, l. 4. c. 12. Otho Friſingenſis, l. 9. c. 8. in Cent Magd. 10. p. 336. vid. & Spondan. an. 929. n. 2.of which, Harry, Emperour of Germany, was ſo covetous, that he threatned the Duke to deſtroy his Country with Fire and Sword, if he would not give it him; and in fine, gave him a good part of his Country for it. Much worſhip it had, and brave feats it play'd then, and I know not how long before; for Charles the Great, they ſay, had it too (f)(f)Spondan. ibid.; yet for all this, it was ſtill in Aſia (if any where) and not found there, till two hundred years after; for the Latines having taken (g)(g)Baron. an. 1099. Bellarm. de imagin, l. 2. c. 27. out of Guliel. Ty…ius, P…ulus, Aenilius, Dodechinus, &c.Antioch, were bleſt with the Revelation of it in St. Peters Church (for holy reliques was the adventure which thoſe Knights errant ſought, and they were concerned in point of honour, either to find or make ſome); but this was confirmed by miracle (elſe it had not been worth a ruſh); Peter, the finder of it, to prove the truth thereof, (h)(h)M. Paris, in an. 1099.walked through a mighty fire with the Launce in his hand. 'Tis like, this Champion had ſomething of the mettal of that (i)(i)Gregor. Turonenſ. de glor. confeſſ. c. 98.Hermites marvellous pot; in which, though it was of wood, he boiled his Meat conſtantly, how hot ſoever the fire was, without burning; but that of the pot it ſeems, was better tempered, for that endured many years, do the fire what it could; but the man could not long ſurvive that hot brunt, dying ſhortly after. The Nailes wherewith Chriſt was faſtened to the Croſs, were three or p. 198four at moſt (*)(*)Sententiam de tribus tantummodo clavis Chriſti recentior probavit uſus, Spondan. an. 34. n. 35.Barronius dare not ſay they were four, though he does not always ſpeak with the leaſt in this matter of Miracles. Theſe, as the rumour was, being ſent by Helena to Conſtantine, loſt quite the form of Nailes, being uſed for the making of a Bridle and a Helmet for the Emperour. In this (k)(k)Lib. 1. c. 18.Theodoret (l)(l)l. 2. c. 1.Sozomen, and (m)(m)l. 1. c. 13. foreign.Socrates agree, (but they tell us not how the Nailes which pierced Chriſt, were known, from thoſe which faſtened the two Thieves to the other Croſſes. If they had foreſeen that ſuch things ſhould have been worſhiped equally with Chriſt himſelf, they would have thought this neceſſary (or rather to have ſaid nothing at all without better ground) leſt the Nailes of the Thieves might have divine worſhip for thoſe of Chriſts). Gregory of Tours, who will have a fourth Naile, (n)(n)De glor. Martyr. cap. 6.ſays, one was thrown into the Adriatick Sea, where it ſeems it Spawned, and from thence came the multitude of Nailes which were ſhew'd and adored for the true one: (This is as ſatisfactory, as the ſhufling account which their great Annaliſt gives thereof.) If Conſtantine had liv'd in times of Popery, his Horſe had been in danger of divine worſhip, for his Bridles ſake, and his Helmet could ſcarce have defended it ſelf from being made an Idol: but ſeeing his Religion was of another ſtrain, than that now in requeſt with Romaniſts, 'tis well if he eſcape reproach for converting that, the Counterfeit of which they think worthy of the worſhip of God, to a prophane uſe. However, they would not long indure ſuch abuſe, for upon a time, one of them (whether re-aſſuming its old form or no, I know not) skip'd out of the Bridle (or Helmet, as you pleaſe) into Conſtantines Sword hilt, and that from thence, ſword and all, into theſe Weſtern parts; and that we may not queſtion this, it was given by Otho the great to our Athelſtan (o)(o)Ranulphus, l. 6. c. 6.. But this was nothing to the Spear which Count Sampſon gave to Rodolph of Burgundy; and which Harry the Emperour (or King, as Baronius calls him) forced from Rodulphus; for there were I know not how many of theſe Nailes artificially faſtened to the Spear, p. 199(p)(p)Otho Friſingenſ. l. 9. c. 8.ſay ſome; (q)(q)Sigebert & alij in Spondan, an. 929. n. 2. lancea ex Chriſti clavis conſecta.others will have it wholly made of them, and then theſe Nailes had need be twenty times more than ever touch'd the Croſs, or elſe they muſt be ſuch as were fit only for the uſe of their Gyant Chriſtopher, whoſe Saintſhip they make full twelve Ells (*)(*)Baptiſta Mantuan. faſt. lib. 7.high. For all this they had ſtill many of theſe Nails at their Shrines and Altars. To wave the reſt, the Biſhop of Mets officiating at Tryers (z)(z)(r) Catalog. Trevirenſ. in Cent. Magd. 21. p. 308.for Poppo, who was turned Pilgrim, ſlily filches away from the Altar one of thoſe ſacred Nailes▪ conveying another very like it into the place; and he had carryed it clearly, but that as ill luck was, the holy Nail fell a bleeding (and it is like the Nail had more tenderneſs than the Conſciences of thoſe who coyned ſuch ſtories). However, this holy Biſhop, who had ſo dear a love for Reliques, muſt not ſuffer under the bad Character of a Thief, much leſs as Sacrilegious, for ſtealing of Reliques was then the practice of the beſt (and no wonder if Theft got reputation, when Cheats were in ſo much requeſt): beſides, there was ſomething more than ordinary in the caſe, for ſuch Thieves with the Receivers, cheated themſelves moſt of all; and thoſe that were Robbed, made account (as they had reaſon) that they loſt nothing, but worſhipped what was gone, as ſtill in their poſſeſſion. So they at St. Dennis believe they have ſtill the body, as well as the name of St. Dennis the Areopagite, though (*)(*)Baronius, an. 1052.Pope Leo the Ninth declared by an authentick Bull, that it was ſtoln from thence, and carryed to Ratishone in Germany. And no wonder if the French will not be baſſled out of their Faith by the Pope: for is it likely that he who carryed his head in his arms (s)(s)Breviar. Sarum & breviarium Roman. nov. Leſſon. 6.(after it was ſmitten off) for two or three miles together, and would not dye till he came to the place where his body ſhould reſt, would not keep it from being carryed from that place, ſignalized with ſuch a miracle? And the remains of St. Bennets body were ſtolne from Caſſino in Naples, and carryed, as they ſay, to Fleury in France, p. 200and the Monks there offer proof of it by (t)(t)Sigebert, an. 753. Vincentius, lib. 23. c. 155.Miracles; and yet thoſe at Caſſino believe they have it, and accordingly worſhip it ſtill, confirming themſelves and others in that confidence by Miracles (u)(u)Vid. Spondan. an. 1088. n. 1.too. Whereby the world may judge of their Miracles, for ſince God works none upon ſuch occaſions, to be ſure, not for the confirming of contradictions: theſe muſt be the fictions of cheating Knaves, or the feats and illuſions of Sathan. And ſome of themſelves (x)(x)Aliquando maximam deceptionem fieri in Eccleſia per miracula ficta a ſacerdotibus, Nic. Lyran. in cap. 14. Daniel. Caſſander, conſult c. de reliquijs infra. Vincentius, l. 26. cap. 21. dicit ſuiſſe quoſdam qui quaeſtus gratia per magiam haec miracula fi… aperte conteſtati ſunt.confeſs, that multitudes of them are no better as to their original. Indeed they make ſuch uſe of their Miracles, that it is enough to blaſt the credit of a thing, to have a Miracle alledged by them for it, ſince it is their common practice to confirm one lye with another; and the confirmation is more intolerable than the firſt fiction, becauſe they will have the Divine power interpoſed thereby to delude the world.

Not to digreſs further, they tell us of the Oyl, (y)(y)Spondan, an. 598. n. 4. & an. 633. n. 1.or Liquor which drops from the knotts of the true Croſs: No wonder if this be thought worthy of no leſs worſhip than the reſt, ſince they aſcribe to it a divine power. Beſides many marvellous feats, it can caſt out Devils; for it muſt be of no leſs Vertue than the Oyl of the Sepulchre of St. Martin; which duely adminiſtred to a man poſſeſſed, gave him ſuch a purge, (z)(z)Gregor. Turon. de glor. Confeſſ. cap. 9. Daemonem per fluxum ventris egeſſit.that he ſquirted out a foul Fiend behind, and voided the Devil for a Stool. In ſhort, that the Croſs it ſelf ſhould have divine worſhip is their (a)(a)Aquinas 3. q. 25. art. 4. aſſerimus cum ſententia communiori & in Scholis magis trita, crucem colendam eſſe latria hoc eſt cultu divino, &c. Gretſer. l. 1. c. 49. Eſt de fide Bonacin. ſupra.common doctrine; this at firſt was no more than one man might well bear, but by the good Houſwifery of that Church (who ſcruples no Cheats in this ſacred traffick) it is retailed out for worſhip in ſo many pieces, that together would ſink a Ship of a good burden (b)(b)Fragmentula ligni crutis tam multa, ut ſi in acervum redigant, vix vel navis oneraria v…a…, Eraſm. Annot. in Math. c. 23.Matt 23; ſo that there are many, many Cart loads of Roman p. 201gods, which are really no better than common chips. In all this, there is not any one bit, which they can upon good ground believe to be part of the true Croſs. They cannot be more confident of any, than that piece which with Pilates inſcription on it, they ſay is reſerved and worſhipped at Rome; but that is detected to be a counterfeit by Baronius (c)(c)Baron. an. 16. n. 8.his own words; for he ſays, that on the true Croſs the Latin inſcription was firſt (and ſo the Greek next, and the Hebrew laſt), and confirms it by no leſs Authority than that of a Pope, Nicholas 1. whereas in that piece at Rome, the Hebrew is firſt, and the Latin laſt. By this we may judge of the ſlorys concerning the invention of the Croſs by Helena. This now mentioned, was a conſiderable piece of the diſcovery, nor would the Cardinal himſelf have us believe, that what is ſaid to be ſent to Conſtantinople, or reſerved at Jeruſalem, were more real parts of the true Croſs than that at Rome. However, true or falſe, here's enough, one would think, to glut the moſt ravenous devotion of any Aegyptian. But when they will have this worſhip given to the Images of the Croſs, (d)(d)Vid. Gretſor ubi ſupra, Utraque crux adoratur adoratione latriae, Bonacin. ibid.in any matter whatſoever, or immaterial either, they give warranty to turn all things in the world into Idols, any ſticks, or ſtraws, yea, a mans own fingers laid a-croſs, may be worſhipped by him; or let him but move one finger a-croſs in Water, or Oyl, or the Air, any where, and inſtantly he has of his own creating, what he may worſhip as God.

For thoſe reliques, to which they give divine worſhip under another name, they are yet more numerous. So that upon the whole, if the Philiſtines had worſhipped not only (e)(e)foreign rendred by 70 foreign.the god of flies, but the flies themſelves too, they would ſcarce have out-vied theſe in numbers. The Idolatrous Iſraelites, who worſhipped the Hoſt of Heaven, had a fair company of Idols; but the Aegyptians might have more, who could ſow gods in their Gardens, and make them ſpring up on their back-ſides; but both put together, would come ſhort of the Romaniſts p. 202herein, both for number and quality, though they of Aegypt became the ſcorn of the world, for the vileneſs of what they religiouſly worſhipped. How they came by ſo many, when for three hundred years after Chriſt, we hear of none; we have an account from their own Authors: (f)(f)Avaritiae cauſa ad ſimplicem populum illiciendum falſae reliquiae ſupponebantur, & f…cta praedicabantur miracula—nonnunquam autem aſtu & illuſione Daemonis hominum ſuperſtitione abutentis, per inſomnia & viſa novae reliquiae revelabantur, & ejuſdem operatione miracula edi videbantur, Conſult. c. de reliquijs.out of Covetouſneſs, ſays their Learned and Ingenuous Caſſander, Falſe reliques were daily forged, feigned Miracles were publiſhed, Superſtition thereby nouriſhed; and ſometimes by the illuſion of the Devil, new reliques were revived. So that in brief (to uſe the language of their own Author) the Devil help'd their Church to ſome of them, and covetous Knaves to others. This ſtuff might be had cheap, and ſold very dear; this incouraged many to take up the trade, and Monks are noted as prime Merchants for this traffick. They were ſuch, who in Auſtin's time, (g)(g)Auguſtin. de opere Monach. c. 28. tam multos hypocritas ſub habitu monachorum uſau quaque diſperſit Satun—alij membra martyrum, ſi tamen martyrum venditant.being imployed, as he ſays, by Sathan (whoſe Factors they were, and for whom the trade was driven,) ſold the members of Martyrs, or what they pretended to be ſo. He was of the ſame profeſſion (h)(h)Gregor. Turon. hiſt. Franc. l. 9. c. 6., who declared he came out of Spain into France with reliques; which being looked into, proved to be roots of Trees, the teeth of Moles, the bones of Mice, and the claws and fat of Bears. And they were Monks, who, as the ſame Author tells us, were found at Rome, near Paul's Church, digging up bodies, and confeſſed their deſign was to make reliques of them. As for him, whom Glaber ſpeaks of, (i)(i)Vid. Spondan. an. 1027. n. 3.who furniſhed France with innumerable reliques, it may ſeem ſtrange that he ſhould be counted a Cheat, when he was thus trading in another Country, ſince his ſtuff had the very ſame mark, which makes their other reliques currant as good ware, unqueſtionably good, and than which their beſt have no better; for he wrought p. 203wonders, (or the Devil for him) and by one Carcaſs which he feigned to be a Martyrs, (k)(k)Multos infirmos varijs morbis liberaſſe, ibid.he freed many that were ſick, from variety of Diſeaſes. But I ſuppoſe he was not free of the Company, and they like not Interlopers. The Court of Rome can furniſh Altars with holy Reliques out of common Graves, and none muſt count them Cheats for it. And if this Huckſter had but procured a Commiſſion from thence, he might have transſubſtantiated the bones in any Church yard; yea, thoſe of a Sheep, or a Hog, either into the bones of Martyrs, or Apoſtles, as well as others. By this we may judge what their reliques are, the beſt of them meer cheats; and conſequently, how criminal it will be to give them worſhip, the higheſt of all; (*)(*)In bonis quoque viris, pio zelo praeditis, ſumma quaſi religionis in hujuſmodi reliquijs, &c. Caſſander, Conſult. c. de reliquijs.& yet they are ſo far from abandoning this, that it is in a manner, the ſum of their Religion. And ſo it is expreſſed by ſome of their own Communion (l)(l)Huc fere ſumma religionis vocatur avaritia ſacerdotum, & Monachorum quorundam hypocriſi, quos alit populi ſtultitia, in Math. 23.Matt 23The whole of Religion is allmoſt brought to this (to wit, their Religious treatment of reliques) through the Covetouſneſs of Prieſts, and the Hypocriſie of Monks, fed by the fooliſhneſs of the people: Thus their great Eraſmus, in his Annotations, approved by Pope Leo 10. his Breve.(m)(m)Hiſt. of Counc. of Trent, p. 473.

Sect. 4. Let us ſee in the next place, if Perjury may not prove as blameleſs, and as neceſſary. Breach of Oaths is no leſs with them than a vertue, or a neceſſary duty in many caſes, (of which a further account hereafter) let me now inſtance but in one. Suppoſe a Prince that has Proteſtant Subjects, ſhould for their ſatisfaction, give them the ſecurity of his moſt ſolemn Oath, that they ſhould not ſuffer for their Conſcience, either in Life, Eſtate, or Liberty; that Religion does oblige the Prince to break all ſuch Oaths, or to count himſelf no wayes obliged by them, becauſe they are againſt the Lawes of the Church; againſt that particularly of the general Council of Lateran p. 204under Pope Innocent. 3. which forbids all favour to be ſhewed to Hereticks under …h… ſevereſt penalties, and decrees that favourers of Hereticks are under Excommunication. So that in this caſe it muſt be the Princes duty to be perjur'd, and to break his Oath made in favour of his heretical Subjects, & that by the ſacred decree of the Church. He muſt forſwear himſelf, if he will not be Excommunicated and conſequently depoſed, and thereby expoſed to the violence of every hand. Yea he puts himſelf into the ſtate of Damnation, and ſins mortally, if he be true to his Oath. So Pope Martin, 5. Declared in writing to Alexander Duke of Lithuania, (n)(n)Sci… te …o…taliter peccare, ſi ſervabis fidem datam Haereticis. Apud Cochlaeum. l. 5. hiſt. …u…fitarum.know, ſayes he, that thou ſinneſt mortally, if thou keep thy Oath with Hereticks. Hereby it appears that no Papiſts, Princes or Subjects, can poſſibly give any ſecurity which may be truſted, that Proteſtants ſhall injoy any thing, which is in their power to deprive them of, for the greateſt ſecurities that can be given in this caſe, are ingagements of faith and truth, God being invocated for confirmation in ſolemn Oaths: but by the principles of their Religion, they are ſo far looſed from all ſuch Bonds, that they are not at all to be truſted by any, but credulous fools; unleſs it can be ſuppoſed, that they will act as other men than Papiſts, and contemn all the Authority of that Church, which leaves no hopes of ſalvation but in obedience to it. For another general Council, that of Conſtance has determined, that no faith is to be kept with Hereticks. In the nineteenth. Seſſion of that Aſſembly it was decreed, that no ſafe conduct given by Emperour, King, or ſecular Prince to Hereticks, or any defamed (o)(o)Quocun que vinculo ſe aſtrinxerint conceſſo.for Hereticks, though with a deſign to reduce them, by what ingagements ſoever they have obliged themſelves: ſhall hinder thoſe Hereticks from being proſecuted, unleſs they recant; (p)(p)Etiamſ… ſalvo conductu confiſi, ad locum venerin: judicij, alias non venturi, nec ſic p…omi…tentem—ex hoc in aliquo rema…ſiſſe obligatum. in Crab. Tom. 2. p. 1111.though they come to the place of Judgment relying upon ſuch ſecurity, and would not have p. 205come otherwiſe. And it is declared further, that one thus bound by promiſe, was not hereby in the leaſt obliged. And what they decreed and declared they immediatly practiſed, for the Emperour Sigiſmund, having given ſafe conduct to John Huſs, and ſo ingaged the publick faith, and his own honour, that he ſhould come and go ſafe to and from the Council; and Pope John 22. then preſent in the Council, having given his promiſe and ingaged his faith (if he had any) for his ſafety: yet the honour and faith of the Emperour, was born down by the principles of their Church; and the Pope (as ſoon as the poor man was drawn into danger paſt eſcaping) made nothing of his promiſe, pretending, when he was urged with it, that he was over-ruled; and ſo notwithſtanding all the ſecurity an Emperour and a Pope had given him, he was firſt miſerably impriſoned, and after cruelly burnt to aſhes. Hereby the world, Proteſtants eſpecially, have this plain and uſeful admonition, that they muſt truſt to nothing among Papiſts (thoſe that will be true to that Church), but what will keep them out of their power. The principles of their Religion (for ſuch are determinations of General Councils) bind them to obſerve no faith, or truth or common honeſty with thoſe, whom they count Hereticks, no not when life is concerned. Their Religion obliges them, to violate the moſt ſacred Oaths, and the moſt ſolemn ingagements of faith and truth; rather than an Heretick ſhall be ſafe, in any of his concerns, where they can reach him. It is a vertue, a duty in that Religion, to ſnap aſunder all ſecurities (by which the world and humane ſociety hath hitherto been preſerved) to ruine a Heretick: no fear of perjury, or any other perfidiouſneſs, muſt be a hindrance in the caſe. Nor is perjury ſo neceſſary or innocent only, when it is miſchievous to us, but when it does miſchief to themſelves, and the world alſo. The practice of their Popes for many ages, may ſatisfie us herein, and to thoſe who are acquainted with Htſtory, which gives an account thereof, it is no improbable obſervation, that the bloody Wars and Maſſacres, that have been for many Hundred years in thoſe places, which the Papal influence could reach; cannot be imputed to any thing more, for the moſt part, than the Perjuries of the Popes themſelves; and of thoſe whom they involved in that guilt, by diſcharging them from the obligation of their Oaths.

p. 206Sect. 5. And this brings me to ſome other Crimes forementioned Robberies, and Murders, which the wonderful power of Papal holineſs, hath transformed into Chriſtian, and vertuous acts. By the Doctrine of their Church to deprive thoſe whom they count Hereticks, of their Eſtate and Lives, is a vertue, and a meritorious act. There is too good evidence for this. A decree of Pope Innocent, 3. Recorded in the Tomes of their Councils by their own Writers, as an authentick act of the general Council of Lateran under that Pope, and, inſerted by Gregory, 9. into the Decretals, which is the Law of their Church, and part of that which paſſes with them for Divine Law. There is, there can be no act of their Church more Authoritative, and obliging, than ſuch a decree as this. There firſt of all (q)(q)Cap. 3. Concil. Later. ſub Innocent. 3. in Crab. Tom. 2. p. 947, 948. Excommunicamus & Anathematizamus omn…m Haeriſim—condemnantes vniverſos haeretic…s quibuſcun que nominibus cenſeantur—ita quod bona damnatorum, ſi laici fuerint, confiſcetur.Hereticks are Excommunicated and condemned, and then it is decreed, that the Eſtates of thoſe condemned are confiſcated. But that's not all, the ſecular Princes or Lords, are to be compelled (if they will not do it otherwiſe,) and bound with a ſolemn Oath to endeavour to the utmoſt of their power utterly to deſtroy them all. (r)(r)Quod de terris ſuae juriſdictionis ſubjectis, univerſos haereticos ab eccleſia denotatos, bona fide pro viribus exterminare ſtudeant.They are to labour in good earneſt with all their might, to root them all out. And further, if any temporal Lord proceed not to ſuch ruining execution within a year, (s)(s)Ut tunc ipſe vaſallos ab ejus fidelitate denunciet abſolutos, & terram exponat Catholicis occupandam, qui eam, exterminatis haereticis, ſine ulla contradictione poſſideant.The Pope is to abſolve thoſe that are under him, from their allegiance, the Land is to be ſeized on by Catholicks, who having exterminated the Hereticks, are to poſſeſs it without control. Here it is plain, that by the higheſt Authority the Roman Church pretends to, (that which is no leſs with them than Divine) the Papiſts are bound to deſtroy all whom they count Hereticks, and to take poſſeſſion of their Eſtates. p. 207And this Barbarous decree, (which has ſo much force with them, (t)(t)Conſiliorum decreta ſunt ſpiritus ſancti oracula. Staplet. Relect. contr. 6. q. 3.as the word of God with any,) was put in excution in the dayes of that very Pope; For he imployed Armies againſt the Albigenſes (the Predeceſſors of the Proteſtants in France) who deſtroyed above (*)(*)Vid. Jo. Paul. Perin. de Albigen., Two hundred thouſand in the ſpace of ſome moneths. It was executed in the age before this, in France; (u)(u)Thuanus Hiſt l. 53.where ſo many Thouſands were treacherouſly and cruelly Murdered, that the channels run down with blood into the River: and this magnified as a glorious action, honoured with a Triumph at Rome, and the unparallel'd Butchers rewarded with his Holineſs bleſſing. We have known it executed in our dayes upon ſome Hundred thouſands of the Proteſtants in Ireland, where that bloody Tragedy was acted by the Popes excitement and concurrence, juſt according to the tenor of that decree: the Iriſh Papiſts indeavouring with all their might, utterly to deſtroy all the Proteſtants, that their Eſtates, and the whole Land, might be in the poſſeſſion of Roman-Catholicks. And in all Countreys about us, where ever they have been powerful enough, or but thought themſelves ſo: they have effected, or attempted it. Such outrages were, and are to be committed by warrant of the Romiſh Doctrine; They are bound to act thus by all the Authority of that Church; which not only injoyns this by her decrees, but gives all incouragement thereto; ſuch Robberies and Butcheries are vertuous, yea meritorious acts. Thoſe that will ingage therein to the utmoſt, (as their Church requires) are aſſured by the Pope, (x)(x)Qui-ad haeriticorum exterminium ſe accinxerint, illa gaudeant indulgentia …illo que privilegio ſint muniti, quod accedentibus in terrae ſanctae ſubſidium conceditu…. p. …48. ibid. p. 967.of thoſe indulgences and priviledges, which were granted to the Adventurers for the recovery of the holy Land, and theſe are expreſſed, in an Appendix to that Council, to be full pardon of all their ſins here, and a greater meaſure of glory hereafter. At no p. 208leſs rate do they value the blood, and utter deſtruction of ſuch as we (whom they count Hereticks): with ſuch, and no leſs hopes, do they ingage all Papiſts; to indeavour, as far as is poſſible, our utter extermination. 'Tis true, there are good natur'd perſons amongſt them, as there are amongſt other ſorts of men, and ſuch as have a great averſation to ſuch Barbarous cruelty: but their Religion tempts them to it, not only with hopes of Hereticks Eſtates, but of the greateſt rewards that can be propounded; yea and forces them to it, even beyond their inclination, with threatnings of the moſt dreadful import, expreſſed in that Decree; which ſignifies alſo, that they muſt act at this rate of inhumanity (y)(y)Etiam ſicut reputari cupiunt & haberi fideles. p. 948.if they will be counted Chriſtians; and muſt not expect to paſs for faithful Romaniſts, unleſs they will act as monſters. But if it be their duty, as they are Roman-Catholicks; and they bound in Conſcience, as far as their Religion, and all the power of it can bind them, to deſtroy the Proteſtants amongſt whom they live, and ſeize upon what they have: why do they not fall to work, and make an end of us, that all may be their own? how is it that they live quietly and peaceably in this, and ſome other places? to ſatisfie us here they uſe plain dealing (though we muſt not alwayes expect it) and tell us in expreſs terms, they do it not, merely becauſe they have not power to do it. Though the Church have made it their duty to deſtroy Proteſtants, yet when they are not ſtrong enough to do it, and where the attempting of it, becauſe they are a weaker party, would indanger them: there they are excuſed, they may wait the happy hour, till they have ſufficient power, to ſhew their obedience to the Church, in executing her exterminating decrees, without apparent hazard of their own intereſt. So Bannes a Dominican determines (z)(z)Sequitur primo excuſandos eſſe Anglicanos & Saxonicos fideles, qui non ſe eximunt a poteſtate ſuperiorum, nec bellum contra eos gerunt. Quoniam communiter non habent facultatem ad haec bella gerenda contra Principes & imminent illis gravia pericula. In 2. 2. Thom. q. 12. art. 2.that Catholicks in England, and Saxony, are excuſed from riſing up p. 209againſt their Proteſtant Princes with their Subjects, becauſe they commonly are not powerful enough; and the attempt in ſuch circumſtances, would expoſe them to great danger (a)(a)Haeritici—ſiquidem poteſt fieri, ſunt proculdubio extirpandi, ſi autem non poſſunt quia—ſunt fortiores nobis, & periculum eſt, ne ſi eos bello aggrediamur, plures ex nobis cadant quam ex illis; tunc quieſcendum eſt. De Laicis. lib. 3. Cap. 22. p. 1319.Bellarmine ſpeaks it as plainly, if it were poſſible to root out the Hereticks, without doubt they are to be deſtroyed Root and Branch: but if it cannot be done, becauſe they are ſtronger than we, and there be danger if they ſhould oppoſe us, that we ſhould be worſted, then we are to be quiet. So that the reaſon why Proteſtants in ſuch places are not preſently ruined, is becauſe the Papiſts are not there ſtrong enough, we and others have the priviledge to Live: becauſe they are not yet able to Kill us, and to ſeize on what we have. When they have once power enough (or but think they have it) let us look to our ſelves; for if Papiſts have any Conſcience, that any thing in their Religion can touch: they muſt then deſtroy us utterly, and leave us neither Liberty, Eſtate, nor Being; unleſs they will reſiſt Conſcience, and rebell againſt the Authority of that Church, which they count moſt Sacred and Soveraign, or which is all one in their Catholick ſenſe, they muſt either exterminate us, or be damned themſelves. And to deal thus with us, would be ſo far from being a ſin, that by their moſt infallible Doctrine (the decrees of Popes and Councils) it would be an act highly meritorious; though in the common ſenſe of mankind, it be Robbery and Murder. They may become the beſt Catholicks, by abandoning Juſtice, Mercy, and Humanity it ſelf; and procure pardon of all other ſins, by the moſt deteſtable injuſtice and cruelty; and obtain higher degrees of glory by ſuch crimes, as (to uſe their own expreſſion) deſerves all the fires of Heaven and Earth and Hell. If Sathan could inſpire all other Sects with this Catholick Doctrine, it would be an expedient to ſatiate his enmity to mankind: this would turn the world into a ſhambles, and no ſort of men ſhould eſcape unbutchered, but ſuch who could find no party able to force p. 210them to the Slaughter-houſe; yet this is the way to Heaven, and tranſcendant glory, for thoſe who will follow the Roman conduct, and believe what paſſes for moſt infallible amongſt them.

Sect. 6. There is another crime which paſſes for an eminent vertue with them, and is ſo eſteemed and practiſed, that is, Sorcery and Conjuring. In the Books of Devotion publiſhed, for the uſe of their Exorciſts, there are ſuch horrid practices in and upon the Devil, as fully anſwers the Titles of the Books, one of which is called Horrible Conjuration, and another Diveliſh Exorciſms. He that has not ſeen them can ſcarce believe, that ſuch things ſhould be practiſed by any that bear the name of Chriſtians; nor can they be heard without conceiving a horrour at them. But they have been mentioned by others, I will only inſiſt on that which may ſeem more innocent, but has indeed too much of Sorcery and Inchantment, and that is their Sacramentals with things of like nature and ſuppoſed vertue. Of this quality is their Conſecrated water, Salt, Oyl, Bread, Waxen-Tapers, Branches of Trees, Roſes, Bells, Meddals and Agnus Dei's. To ſuch things as theſe, they aſcribe marvellous and ſupernatural effects, a vertue to ſave and ſanctifie Souls, to blot out ſins, to expell Devils, to cure Diſeaſes, to ſecure Women in Travel, to preſerve from Burning and Drowning. Pope Alexander in the decrees which they aſcribe to him, aſſerts, that water mixed with ſalt, and Conſecrated; does (b)(b)De conſecr. D. 3. cap. aqua.Sanctifie the people, Purifie the unclean, break the Snares of the Devil, and bring health to Body and Soul. The form of exorciſing ſalt, which we have in their authorized Books, tells us, it is exorciſed, that it may be to all that take it (c)(c)In ſalutem credentium ut ſit omnibus ſumentibus ſanitas animae & corporis.both health to Body and Soul. The exorciſed water is to (d)(d)Ad effugandam omnem poteſtatem inimici.chaſe away all the power of the Devil, and root him out. The vertues of an Agnus Dei are diſcribed by Ʋrban 5. in verſe, wherewith he ſent ſome of them to the Greek Emperour. p. 211If you will believe a Pope, who may be infallible in Rhime, as well as in Proſe, (e)(e)—Omne malignumit drives away lightning, and all malignancy, delivers pregnant Women, deſtroyes the force of fire, ſecures from Drowning, and which is more, deſtroyes ſin, even as the blood of Chriſt does. Bellarmine ſayes, (f)(f)De cultu ſanct. l. 3. c. 7. p. 1594:they are of power for the blotting out of Venial ſins, for the chaſing away Devils, for the curing of Diſeaſes. Others aſcribe to (g)(g)Tribuitur Thomae, Cajetan, Soto in Suar. Tom. 3. diſp. 15. Sect. 4.them, a power to excite gracious motions, even ex opere operato. Now it is acknowledged, that the natural power of theſe things, cannot reach ſuch effects; and that there is no vertue in, or of themſelves, to produce them; no more than there is in ſuch things, by which Magicians and Conjurers work their ſtrange feats. Nor has the Lord inſtituted them, or any where promiſed to impower them, for ſuch purpoſes; no more than he has promiſed, to make the charm of any Sorcerer effectual for marvellous operations. Bellarmine confeſſeth, 11Vim habent ejuſmodi res non ex pacto Dei expreſſo. ibid.. that ſuch things have their force not by any promiſe of God expreſſed. And Suarez 22Non eſt fundatus in ſpeciali aliqua Dei promiſſione, quia ut dixi, de tali promiſſione non conſtat. ibid. p. 187.. ſayes the effect thereof is not founded in any ſpecial promiſe of God, becauſe (as he had ſaid) it does not appear there is any ſuch promiſe. And they confeſs there's a tacit invocation of the Devil, in uſing things for effects, to which they have no power natural, or divine. There is ſuch an invocation of the Devil, ſayes Cajetan, (h)(h)Sum. verb. divinatio.when one uſes any thing, or word as having power for ſuch an effect, for which it appears not to have any vertue, either natural or divine: for then he tacitly conſents to the aid of the Devil. And ſo (i)(i)Sum. v. ſuperſtitio. n. 10.Sylveſter after Aquinas If the things made uſe of for ſuch effects, appear to have no power to produce them, it follows, that they are not uſed for this purpoſe, as p. 212cauſes, but as ſigns (or Sacramentals): and conſequently they belong to ſome compact with the Devil. And this, even the Jeſuites will acknowledge. Thus Cardinal Tolet, (k)(k)Inſtruct. Sacerd. l. 4. c. 14. p. 634.it is to be generally obſerved, that there is a tacit invocation of the Devil, when a man attempts to do any thing, by that, which neither of it ſelf, nor by Divine power produces ſuch effects. And Filliucius, declaring the ſeveral wayes whereby a Magical operation may be diſcerned, (moſt of which are applicable to their Sacramentals) gives this as the reaſon of them all, (l)(l)Tract. 24. cap. 7. n. 170. p. 82.becauſe when the effect cannot be expected from the power of ſuch cauſes, ſince they have it not; neither from God, who has not inſtituted them; it follows, that it muſt be expected from the Devil, who is therein tacitly invocated. They take it for evident, that the efficacy of ſuch things is not from God, if he did not inſtitute them, (m)(m)Nec a Deo, qui eorum inſtitutor non eſt. ibid.not from God (ſayes Filliucius) ſince he was not the inſtitutor. So (n)(n)Siqua ſunt ſupervacua cum non ſunt Divinitus inſtituta, ſicut ſunt Socramentalia, & conſequenter pertinent ad pacta quaedam ſignificationun cum daemonibus. ibid.Sylveſter will have the Magical ſigns, referred to Diabolical compact: becauſe (having no ſuch power of themſelves) they are not of Divine inſtitution, plainly ſignifying, that if their Sacramentals were not inſtituted of God, they could be no better, than what he refers to the Devil. Now what evidence is there that their Sacramentals are of Divine inſtitution; and appointed by God for ſuch purpoſes? they ſay ſo, and that's all, and ſo may the Magicians ſay, if they pleaſe, and prove it as well too; for from the word of God (the only proof in this caſe) neither of them have a ſyllable. The Authour and Original of this ſtrange power, may hereby be diſcerned; and the means they uſe to derive it, helps the diſcovery. They have it they ſay by vertue of their exorciſms; but if they can conſecrate or exorcize, a thing into a power which is above it ſelf, and yet comes not from God, their Conſecrations hereby will prove no better, than Conjuring. And indeed p. 213he that reads but their Conſecrations, may have cauſe to think they are no other, for inſtance, their form of Conſecrating ſalt, in theſe words. (o)(o)Exorcizo te creatura ſalis per Deum verum, &c.I conjure thee Creature of ſalt by the living God, the true God, the Holy God, that thou mayeſt be made a conjured ſalt, for the Salvation of believers. And the like conjuring they uſe, for the making of holy water, and other things. There is a charm in Alexander Trallianus a Magical Doctor, which is exactly like theſe, (in what the form of an inchauntment requires) to convey a vertue into an Herb, for the cure of a Diſeaſe. (p)(p)foreign, &c. Vid. annot in Orig. p. 17.I exorciſe, or conjure thee, by the great Jah, and Sabaoth, the God that founded the Earth, &c. Take the Spirit of thy Mother-earth and its vertue; and dry up the Flux of feet and hands. He that will count this a charm, will have no reaſon to deny but the Papiſts form of Conſecration is an inchauntment, and indeed the common notion of inchauntment is applicable hereto. They define it to be the conveying of a marvellous power into a thing, by vertue of the words of the Inchaunter. Now it is a marvellous power which they will have conveyed by their Conſecration, ſince it is a power above the natural capacity of the things, and ſuch as inables them for ſpiritual and ſupernatural effects: and they think it conveyed by vertue of the words of the Conſecrator, as in the other caſe by the words of the Magician; for as ſoon as the words are pronounced, they believe the things ſo Conſecrated, are indowed with the power. They will ſay indeed, that they expect the power from God, and uſe his name accordingly in their Conſecrations. And ſo might Inchaunters and Magicians ſay, with the like reaſon: for they were wont to uſe the name of God in their charms and incantations as Origen aſſures us. Many ſayes he, (q)(q)foreign. Contr. Celſum. lib. 1. p. 17.of the Egyptians when they are conjuring Devils, inſert in their incantations, the God of Abraham, and he ſayes, not only p. 214the Jewiſh exorciſts did invocate the God of Abraham, Iſaac and Jacob: (r)(r)foreign. lib. 4. p. 184.but almoſt all others who medled with Conjuration and Magick. O! but this vertue comes from the Churches prayers, ſayes Bellarmine, by theſe prayers I ſuppoſe he means, their forms of Conſecration; yet in them there's no praying, but rather plain conjuring, for the words are all of them directed to the things Conſecrated, and not at all to God, as is evident to any that reads them. And if they ſhould uſe ſome prayers beſides the forms of Conſecration; a Magician may do ſo too beſides his charm, and yet be no leſs an Inchaunter. Origen tells us, (s)(s)foreign. ibid.that ſome invocation of God, and uſe of his name, is often found in conjuring Books. And what would it mend the matter, for either of them, to pray to God to bleſs an inchauntment, or make his conjuring effectual? if the Epheſian Magicians ſhould have invocated God at the recital of their foreign. (t)(t)Clemens Alexandr. Strom. l. 1. c. 18.Or the Conjurers among Jewes or Gentiles, in the uſe of their Suffumigations, (u)(u)foreign. Juſt. Martyr. dial. ad Tryph. p. 91. Edit Steph.and other Magical tricks. Or the Simonians (x)(x)Exorciſmis & incantationibus utuntur. Amatoria quo que & Agogima apud eos ſtud… oſe exercenturr. Irenaeus. l. 1. 20. p. 76.for their Agogima. Or Eleazar in the application of his Ring and Root: (y)(y)foreign. Joſeph Antiq. l. 8. c. 2. p. 25….the practice had been no better on this account, it would be ſtill, at leaſt, a tacit invocation of the Devil; from whom alone ſuch vertue muſt be expected, as is neither in the nature of the thing, nor from Gods appointment; yea it would have been worſe, to make ſo bold with God, as to invocate him for the ſervice of the Devil. But indeed Popiſh prayers themſelves, as they uſe them, are as like charms at they can look. In their prayers there are barbarous, i. e. unintelligible words (like thoſe of p. 215the Magician in 2. Pauſarias) which the people, or Prieſts many times, underſtand no more, than the hard words in the charms of Conjurers, were underſtood: (z) foreign. lib. 1. Eliacor.ſuch as Jab, Zebaoth, Elohim, Sadai; or thoſe which Cato ſayes (a)(a)Cato de re ruſtica luxata membra hac cantione ſana fieri tradit. Danata daries dardaries aſtararies, &c. Polyd. Virgil. de prodigijs lib. 1,were uſed in a charm, for curing members out of joynt; or the name Abraham, which though the Conjurers in other Countreys uſed, yet they knew not what it meant (b)(b)foreign. ibid. lib. 1. p. 17.ſayes Origen. They are tyed to the ſame ſyllables as Conjurers are in their charms; and that they may not vary, muſt, as the Perſian Magician, (c)(c)foreign Pauſan. ibid. vid. Soto de Juſtit. lib. 10. q. 5. art. 3.read all out of a Book, yea though they have it by heart. It is not requiſite by their Doctrine (as we ſaw before) to mind the God of Heaven in their prayers, more than the Prince of darkneſs. The meer muttering of the words they count effectual, as in charms and inchauntments, yet have they no promiſe from God, that the bare recital of their forms, without any inward Devotion or Attention, ſhall prevail more than a Magician has, that ſuch a pronouncing of the words he uſes in Conjuring, will be prevalent: or more, than that the words of a prayer, which one carries in his pocket (e)(e)Vid. Horae B. Virg. Paris edit. an. 1526. p. 63.(another charm in uſe amongſt the Papiſts) will be effectual. So that Salmeron had more reaſon than he expreſſed, to ſay, that their prayers, were like the words of a charmer. They had need firſt excuſe their prayers from this crime: before this will ſerve, to excuſe their Sacramentals.

Sect. 7. There is another crime, no leſs hainous than the former; and yet in their account, it is a neceſſary duty, and a moſt excellent ſervice, and that is the deſtroying of Chriſt, which by their doctrine and Laws of their Church, they are to do daily in the Maſs. To clear this, take notice of theſe ſeverals: They teach that Chriſt is really in p. 216the Maſs, not only as he is God, (and ſo every where) but as he is Man, Soul, and Body, Fleſh and Blood, and there not only myſtically in ſignes and repreſentations, or ſpiritually in vertue and efficacy; but as to the very ſubſtance of his body, ſome ſay Corporally, others after t…e manner of a Spirit; but all ſay the true ſubſtance of his Fleſh and Blood, is as really on the Altar, as his Body was on the Croſs, when nailed to it; yea, that it is there viſibly, and may be (though it be not ordinarily) ſeen. 2. They hold that Chriſt is truly and properly Sacrificed in the Maſs, and his Body and Blood there offered, as much as any Bullock or Lamb was Sacrificed under the Law. The Council of Treat (f)(f)Seſſ. 6. cap. 2.declares that the Sacrifice in the Maſs, and that offered on the Croſs, is the very ſame for ſubſtance, and differs only in the manner of Offering, and denounces a Curſe againſt any that ſhall ſay, (g)(g)Can. 1. & 2.that it is not a true and proper Sacrifice, or that Chriſt in theſe words, do this, did not command the Diſciples and Prieſts after them, to Sacrifice the Body and Blood of Chriſt. 3. They maintain, that in every true and proper Sacrifice, that which is Sacrificed, is really deſtroyed. So Bellarmine, to a true Sacrifice, it is required (h)(h)Et omnia omnino, quae in Scriptura dicuntur ſacrificia neceſſario deſtruenda er…; ſi viventia per occiſi nem, &c. De Miſſ. lib. 1. c. 2. p. 685. ad verum ſacrificium requiritur, ut id quod offertur Deo in ſacrificium, plane deſtruatur, ibid. p. 688. vid. lib. 1. cap. 27. p. 760.that what is offered to God in Sacrifice, ſhould be plainly deſtroyed. And if it be a live thing that is offered, that it may be a true and real Sacrifice, it muſt of neceſſity be ſlain and deprived of Life. A true and real Sacrifice, ſays he, requires the true and real killing of it, ſince in the killing of it, the eſſence of the Sacrifice conſiſts. Hence it clearly follows, and it is their own inference, that Chriſt being truly and properly Sacrificed in the M…ſe he is there really conſumed, killed, or deſtroyed; he is as really conſumed in the Maſs, as Incenſe, when it was burnt for an Oblation: (k)(k)Chriſti corpus ad Dei honorem ſuper menſam ponitur ut conſumetur.The p. 217Body of Chriſt, ſays the Cardinal, for the honour of God, is laid upon the Table, that it may he conſumed. He is as really deſtroyed, as the whole burnt offering was deſtroyed when it was totally burnt. The conſumption of the Sacrament, ſays the ſame Author, as it is done by a Sacrificing Prieſt, is an eſſential part of the Sacrifice, for it is a real deſtruction of the Sacrifice, (l)(l)Conſumptio quae fit a ſacerdote ſacrificante—proprie combuſtioni holocauſti reſpondere cenſetur, ibid. p. 759.and is counted correſpondent to the burning of the Holocauſt. He is as really killed in the Maſs by their doctrine, as a Bullock that was ſlain for a Sacrifice. If in the Maſs, ſays he, (m)(m)Vel in miſſa fit vera, & realis Chriſti mactatio & occiſio vel non. Si non ſit, non eſt verum & reale ſacriſicium: Sacrificium enim verum & reale, veram & realem occeſionem exigit, quando in occiſione ponitur eſſentia ſacrificij, ibid. p. 760. Sect. denique.there be not a true and real killing and ſlaying of Chriſt, it is not a true and real Sacrifice; adding this reaſon, becauſe the eſſence of a Sacrifice conſiſts in the killing of it. So alſo Doctor Allen (n)(n)De Euchar. Sacrific. c. 10, 11, 12.ſays, Chriſt is killed there indeed, and ſacrificed to God: And Vegad (o)(o)De miſſ. Theſ. 22, 23.Chriſtis as truly ſlain, and offered in the Sacrament of the Euchariſt, as he is truly in the Sacrament; and they think him to be as truly there, as they believe him to be in Heaven. (p)(p)In Suarez. Tom. 3. in 3. Thom. diſp. 75 Sect. 5. ratio praecip…a hujus ſententiae eſt quia de eſſentia ſacrificij eſt, & praeſertim holocauſti at tota victima conſum…tur—nam hoc ſacrificium eſt holocauſtum, in quo victima debet perfecte conſumi, &c.Aquinas favours this Opinion, and Gabriel inſinuates it; Soto, Ledeſma, Canus, and the modern Thomiſts, do plainly deliver it, beſides Bellarmine and other Jeſuits. Canus ſays, (q)(q)Loc. Theol lib. 12. p. 675, 676.they believe that to the perfect ſacrificing of an Animal, it ought to be deſtroyed and ſlain, if it be truly Sacrificed. He ſays alſo, that the Body of Chriſt, in the Maſs, is a living and breathing Body, even the very ſame that is in Heaven, and that it is truly Sacrificed. What then can follow from hence, but that the living and breathing Body of Chriſt in the Maſs, is truly killed. This is not p. 218denyed, only they ſay it is an unbloody death. And this indeed is their doctrine, Chriſt is put to death in the Maſs, as he was upon the Croſs; it is the ſame death for the ſubſtance, that he dyes by the Prieſt, as he dyed by the Jews and Romans, only with ſome difference in the manner of it: It was a bloody death on the Croſs; it is an unbloody death in the Maſs, but he is put to death in both: and why ſhould they ſay it is an unbloody death that he ſuffers by the Prieſt, ſince they profeſs that his blood is there ſhed and poured forth (r)(r)The blood is ſhed in the Maſs, but it is ſhed unbloodily, Hart in Rainold Confer. p. 618., the very ſame blood that was ſhed on the Croſs? This may ſeem ſtrange, and they croſs themſelves here ſometimes; but nothing muſt ſeem ſtrange in the Maſs, for it is ſuch a heap of abſurdities and contradictions, as never entred into the fancy of any men waking, and in their wits; nor could have entred into theirs, if the ſpirit of deluſion, and the dream of infallibility had not diſtracted them. However, this they do, and muſt hold whatever come of it, that Chriſt is killed or deſtroyed in the Maſs; they are as much concerned to do it, as all their Religion comes to; for if Chriſt be not really deſtroyed in their Maſs, they have no true and proper Sacrifice; and they tell us (to prove us altogether irreligious) (s)(s)Nulla unquam fuit religio, ſine externo ſacrificio.Where there is no proper Sacrifice, there can be no Religion Hereby it is very manifeſt that the Office of their Sacrificing Prieſt, is, daily to offer deadly violence to Chriſt: That Chriſt in their Maſs is every day ſlain or conſumed, and that the higheſt devotion of the Romiſh Church is the deſtruction of Chriſt. 'Tis true, Chriſt is above their reach, whatever they fancy, they cannot offer him this violence, or deſtroy him as they do his Members; but they really deſign to deſtroy him, when they would make a Sacrifice of him; and they verily believe they do it, and they do all which they count requiſite in order to it; and therefore they are deſtroyers of Chriſt by their own Rule, (t)(t)Voluntas faciendi & ipſum factum ſunt ejuſdem malitiae.to will to do it, is t…e p. 219ſame wickedneſs with the doing of it. The horridneſs of this will be more apparent if we take notice, wherefore they will thus uſe Chriſt. Their Church does it for the honour of the Saints, and of his Mother. In that part of the Maſs, which is called the Offertory, they ſay, we offer thee this Oblation in honour of the bleſſed Mary, for ever a Ʋirgin, and of all the Apoſtles, and of all the Saints, that it may be for their honour (u)(u)Ut illis praefieiat ad honorem.. So that they Sacrifice the Son to honour the Mother, and deſtroy the Lord in honour of his Servants. If one under the Law, had but offered a Pigeon, or the meaneſt Sacrifice, in honour of Abraham or Moſes, it would have been counted a Crime worthy of the worſt of deaths; for this had been an advancing them into the place of God; and yet to Sacrifice the Son of God, that is, to deſtroy him in honour of a Saint of the Popes making, is a meritorious act. Further, the Prieſt will not venture on ſuch a fact for nothing; he has no reaſon to deſtroy Chriſt, more than Judas had to betray him, without ſome valuable conſideration. He is to Sacrifice Chriſt for the living and the dead: For thoſe that are dead, if they have bequeathed any thing to the Church for this purpoſe, or if their Friends hire him to do it. For the living, thoſe that are frugal, may be ſecretly mentioned in the momento of a common Maſs for a piece of money; but if any will go to the price of a particular Maſs, the Prieſt is ready to Sacrifice and deſtroy Chriſt on purpoſe for them in particular. (x) pro incolumitate, ſays the Miſſal. pro bonis temporalibus, ſays Innocent 3.In fine, they do not offer this to Chriſt for ſpiritual reſpects only; but for temporal and worldly advantages, and ſuch often as are of no great moment (*)(*)pro qualibet neceſſitate, ſays Lindanus.. Chriſt is to be deſtroyed for the health and ſafety of any body that is Catholick; yea, for the curing of a diſeaſed Horſe, or the recovery of a ſick Pigg, or the preſerving of their Fruit from froſt, or a blaſt. They think it not amiſs for ſuch matters as theſe, to make a Sacrifice of Chriſt, and to deſtroy him, it is done amongſt them many p. 220thouſand times daily. And though the Apoſtle ſeems to make it a horrid crime for one to Crucifie again the Son of God, yet for them to do that daily, which for the ſubſtance of the thing is as deſtructive to Chriſt as the firſt Crucifying was, is the principal part and office, and the moſt eminent and meritorious act of their Religion.

Theſe and ſuch like are the prime Vertues of the Romaniſts, moſt needful to be obſerved and practiſed: And if things of ſuch a quality be ſo far from being relinquiſhed, where ſhall we find any thing which God hath made a ſin, that can be thought worthy to be forſaken? But I have ſtayed long enough here, let me proceed to the next head propounded, to ſatisfie us that they count it needleſs to forſake ſin.

p. 211CHAP. VIII. Crimes exceeding great and many, are but ſlight and Venial faults by the Popiſh Doctrine.