A Pleasant Purge for a Roman Catholic, Epigram 82 – Epigram 91
On the two Arch-Patriarchs of Popiſh Fryers S. Francis and S. Dominicke.
I Hope I may without offence, recite
What Papiſts of their great S. Francis write,
The father of their Fryers Minorites,
In PrintedgBartholmeus de Piſa Conformitatum lib. approved at Aſſiſe by a Generall Chapter of the Franciſcans, Aug. 2. 1389. as containing nothing in it worthy correction, and approved by three Popes fol. 3. 4. 5. 13. 14. 17. 24. 39. 66. 78. 144. 149. 294 250. 254. 247. Antonini Chron. Tit. 24. c. 1. 2. Vincentius Beluacenſis Speculum Hiſtoriae l 3. c. 97. Ribadencira Fleurs des vies des Saints part. 2. p 281 &c See Philip Mornay his Myſtery of Iniquity London 1612 pag 34… 348 Bookes, made by his favorites.
They write, that he John Baptiſt did ſurpaſſe
In foure reſpects: For firſt, John Baptiſt was
But Chriſts fore-runner, Francis [as they ſay]
Both his fore-runner to prepare his way,
And ſtandard-bearer too: John received
The Word of Penance, but from Chriſt our head;
Francis, from Chriſt and the Pope, which is more:
John, but the Bridegroomes friend was, heretofore,
Francis was like the Bridegroome: John, on high,
Is but exalted to the Company
Of Seraphins, where Francis on the throne
Whence Lucifer was caſt downe, ſits alone.
They write, that Francis in worth farre excels
All the Apoſtles, and that now he dwels
In Heav'n in Chriſts owne boſome, More: That he
Was here a Jeſus typically: yea
A figurative Saviour: who upon
His body receiv'd in a Viſion
The ſelfe-ſame wounds that Chriſt did, yea ſuffred
The ſelfe-ſame paines: and thereby renewed
Chriſts paſſion in him, for to ſave man-kinde:
Of which the Prophet David doth men minde
Who ſaith. hPſal. 3. 5. Heb 2. 7. 9.Thou haſt with glory and honor
Him Crown'd, and thou haſt him alſo ſet o're
The workes of thine owne hands; of whom did write
The Prophet thus, iIſa. 42. 6. c. 49. 6. Luc. 2. 32. Act. 13. 47.Thou gaveſt him a light
Unto the GentileskJoh. 8. 56. whoſe day Abraham
Saw, and rejoyced for to ſee the ſame.
[All meant of Chriſt alone.] Beſides they write,
That what the Goſpell ſaith of Chriſt, of right
May be ſung of him,lJoh. 3. 35. Mat. 11. 27. All things unto me
Are given of my Father; whence we ſee
The Scripture of him faith:mHeb. 1. 5. A Father I
Will be to him; and he againe ſhall my
Son be; [both meant of Chriſt.] They adde, that all
The vertues of the Saints, both great and ſmall,
In the Old and New Teſtament, doe reſt
Ʋnited and conjoyned in his breſt.
That by his merits he deſerv'd to be
The Sonne of God, and that Leo did ſee
A roll deſcend from heav'n, which reſted on
His head, containing this Inſcription:
This man, is the grace of God, conformable
Wholly to Chriſt in all things, the Example
Of all perfection; deified in
The Glory of God the Father, and now in
The glory of the Saints united, to
God, whereby he precedes and doth out-goe
All living Creatures, is made one and the
Same ſpirit with God: Nay, they averre, that he
Deſerves with God to be the Advocate
Of the who…e Militant Church on earth: that
Chriſts Paſſion is in him renu'd, for the
Salvation of all Mankind: So as he
By one Maſſe onelyonly hath God pacifi'd
For all the world: This muſt not be deny'd.
They adde; that all are ſaved certainely
Who in S. Francis Order, Rule ſhall dye.
For Francis prayed and obtain'd likewiſe
From God, that none who in his Order dyes
Should dye an evill death [which is far nMat. 7. 21. 22. 23. c. 22. 14.more
Than Chriſt obtained from God heretofore
For all who him profeſſe:] That the ſame grace
Deſcendeth on him, who ſhall but embrace
His Order of Religion, as doth fall
On him that is baptized. Is this all?
No: they ſay further, the meere putting on
Of Francis hood gives full remiſſion
Of ſinnes, and frees from their guilt, puniſhment:
That the bare reſolution and intent
To take his Order, though not put inure,
Is a new Baptiſme, doth pardon procure.
They teach; that Chriſt hath but prayed, but Francis
Hath impetrated or obtained. All this
(With ſundry ſuch like fearefull Blaſphemies)
Appeares in the Booke of Conformities
Preſented to the Chapter Generall
Of Cordiliers, and there approv'd by all
With this expreſſe clauſe; We have carefully
Searched, peruſed, examin'd throughly
This booke, and we have nothing in it found
Worthy Correction; all there is ſo ſound
That they it terme, a Golden booke [So priſe
They their S. Francis, and theſe Blaſphemies]
Which Gregory the ninth, Pope Alexander
The fift, Nichlas the third [a whoremaſter]
Sent unto all the faithfull; charging all
S. Francis wounds to credit, and not call
Them into doubt, on paine of Hereſie:
And Benedict the twelfth, leſt this groſſe lye
Should be forgotten, did enjoyne all men
Yearely to keepe that day as Holy, when
S. Francis theſe forg'd wounds receiv'd. After,
The Hill Averna by Pope Alexander
The fourth his Bull, was tooke into the See
Of Romes protection, becauſe theſe ſcar's he
Thereon receiv'd; which ſundry deeme a ly,
And damne for a notorious Blaſphemie.
Not to relate, howoRibadeniera Fleurs des vies des Saints part. 2. p. 290. Bonaventure in his Chronicle. Francis oft times preacht
Ʋnto the very Birds, who their neckes reacht
Out to receive his Bleſſing, and did ſtay
Their ſinging whiles that he his Maſſe did ſay:
Or, how his haire did ſuddenly cement
A great new houſe from top to bottome rent
And like to fall, ſo that they could not get
The haire out thence: Or, how his Cord but wet
In water, and that drunke, did inſtantly
Cure divers ſicke men of their maladie:
I ſhall but one thing more of him relate,
Recorded as a truth paſt all debate;
To wit, that atpRoſatium Be…nardi Antonini Chron. Tit 24. c. 7. Sect 4. Peter Moulin Accroiſement des Eaux de Siloe &c. p. 31. 32. Aſſize in Italy
About the yeare twelve hundred thirty three
An Angell to S. Francis did appeare,
And told him that in Maries great Church there,
Cal'd Angels, Jeſus Chriſt, the Virgin Mary
With ſundry Angels did for him tarry;
Where being come, Chriſt Jeſus to him ſpake
Thus: Francis, for ſaving Soules one ſuite make,
For thou are ſent to be a light unto
The Gentiles; Francis anſwered thereunto,
I crave that thou the Pardon of all ſinne
Wilt grant to every one who enters in
To this Church, and I likewiſe ſupplicate
The Virgin Mary, mankindes Advocate,
To ayde me in this ſuite: then Jeſus ſayd
Freer Francis, that which thou of me haſ…pray'd
Is a great matter, but thou art worthy
Of greater things: I doe accord to thy
Requeſt, and grant it: but yet goe to Rome
Ʋnto the Pope my Vicar, unto whom
I have given power to binde and to unty
In Earth and Heav'n, and of him aske in my
Behalfe this indulgence: On which he goes
To Pope Honorius, and doth this diſcloſe.
Demanding of him for theſe plenary
Indulgence, without offrings or money.
The Pope reply'd, that this could not be done,
Becauſe he that would gaine ſuch full pardon
Muſt*Note here the Policie and avarice of Popes. merit it, by putting helping hands
To Peters Treaſure, and this ſuite withſtands.
By this we ſee, Popes can, doe, will deny
Thoſe ſuites which Chriſt hath granted formerly.
The Pope demanded next, for how many
Yeares he deſired pardon: His reply
Was, I not for yeares, but for ſoules did crave
Pardon, and will no Bulls for this grace have;
Adding, the Virgin ſhould unto him be
Inſteed of paper, Chriſt his Scribe, and the
Angels his witneſſes. The Pope at laſt,
This indulgence at his intreaty paſt,
That whoſoever this Church viſited
Each firſt of Auguſt, and therein entred
During that whole dayes and nights ſpace, ſhould gaine
Perfect remiſſion from the guilt and paine
Of all his ſinnes, from baptiſme till that day:
An eaſie rate to purge all ſinnes away.
Now leaſt S. Francis merits, wounds, and fame
Should quite eclipſe S. Dominickes great Name,
I ſhall from Antonine, one of his Sect
[A Romiſh Saint] him cleare from diſreſpect;
Who writes as much of Dominicke well nigh
As others doe of Francis dignity,
Comparing him with Chriſt, in ſuch a ſort
Which makes Chriſt of him oft times to fall ſhort.
For Chriſt [writes qAntouini Chron. Tit. 23. c. 1. 2. 3. See Morney his Myſtery of Iniquitie. p. 348. 349. 350. Ribadeniera Fleurs des vies des Saints par. 2. p. 94.he] but three dead men in all
Rays'd up, when Dominick… within Romes wall
Did raiſe up three; and forty that were dead
And drowned neere Tolouſe, he reſtored
To Life: Chriſt when immortall, therJoh. 20. doores ſhut
Entred in to his ſad Diſciples: but
S. Dominicke [which is far more] whiles yet
A mortall man into the Church did get
At night, the Gates faſt ſhut, leaſt he ſhould wake
His Brethren: Chriſt, after his death thus ſpake
sMat. 28. 18.All power in Heaven and Earth is given to me;
And this power to S. Dominicke [writes he]
Was not communicated ſparingly
Whiles here, 'ore all things in the Heavens high
On Earth, and underneath the Earth: For he
Had the bleſt Angels at his Service; the
Foure Elements did unto him obey,
The Devils trembled at his ſight, and they
Vnable were to diſ-obey him; as
He doth by Legends prove: That ere he was
Borne or brought forth into the world, there were
In Venice two Statues: In Markes Church there,
The one of Paul as they uſe him to paint,
Over the which was this Inſcription, Saint
Paul, but under the Image feete was writ,
By this man we come unto Chriſt; Neare it
The other of S. Dominicke was plac'd
In a poore preaching Fryers habit, grac'd
With this Motto, S. Dominicke, above,
But underfoote with; By this man we move
And goe more eaſie unto Chriſt; For why
The doctrine of St Paul [writes Anthony]
And other Apoſtles, did but onelyonly lead
To Faith, and keeping of Gods Lawes we reade;
But Dominickes did teach men to obey
Counſells, which is the ſhorter, eaſier way
To goe to Chriſt: Oh horrid blaſphemy
S. Dominicke thus to advance ſo high
Above S. Paul, all the Apoſtles; and
To make his Doctrines take the upper hand
Of the Apoſtles, as the ſhorteſt, beſt,
Way unto Chriſt! He addes yet to the reſt,
That he was aptly named Dominike,
Becauſe he was to Chriſt himſelfe moſt like:
For Dominicke was that principally,
And by poſſeſſion, what abſolutely,
And by authority Chriſt was [marke ye
His proofe] For the Lord ſaith thus, tJoh. 8. 12.I am the
Light of the world, and the Church doth thus ſing
Of Dominick, Thou art the Light, Day-ſpring
Of the world: yea, as the Prophets of old
Of the Lord Chriſt bore witneſſe, and foretold
In divers wayes: So Prophet Zachary
Of Dominicke and his Order ſaithvZech. 11. 7. I
Have taken unto me two ſtaves, …ne I
Did call Beauty, the other Cords: Beauty
Is the Sect of Saint Dominicke, for the
Beautifull habits of their Prelates we
Behold: the Cords, are nought but Minor Fryers
Girt with a Cord, and thence cald Cordeliers
[A worthy Gloſſe on this Text;] thus they play
With Sacred Scripture: Furthermore they ſay,
Chriſt was borne on the bare earth, but Mary
For feare of cold, did himxLuk. 2. 7. ſwath preſently,
And put into a Manger. Dominicke,
Whiles yet an Infant, oft times off did kicke
His clothes, and getting from his cratch, was found
By his Nurſe lying naked on hare ground,
Deteſting, as it were, all the delights
Of the fleſh: Anthony yet farther writes;
That at our Lords birth there appear'd ayMat. 2. 1. to 20. ſtarre,
Which guided the wiſe men who came from farre
Ʋnto him: which did intimate that the
Whole world by him ſhould then inlightned be.
So in the forehead of Dominicke, when
He was Baptiz'd his God-mother did …
A ſhining ſtarre; which ſignifi'd, that he
A new light come into the world ſhould be.
He addes: The prayer of Chriſt was heard alway
When ere he would: but yet when he did pray
Within the Garden,zMat. 26. 36. that the cup might paſſe
F…om him, this ſuite of his denyed was;
Becauſe he praying thus but ſenſually,
He would in reaſon have God him deny.
But Dominicke did never ought require
Of God, but he obtain'd his full deſire,
Becauſe he nought requeſted according
VntoUnto the fleſh; They harpe more on this ſtring:
TheaRevel. 1. 5. Lord hath loved us, and waſht away
Our ſinnes in his blood: Dominicke, ſay they,
Out of perfection of his Charity,
Spending the whole night with God fervently
In prayer, did with his owne hands every day
A threefold whipping undergoe [I pray
By what command from God?] not with whipcord
But with an Iron chaine, wherewith be goard
And laſht himſelfe to blood-ſhed; One was done
For his owne ſinnes, which were but ſmall or none;
Another for thoſe Soules in Purgatory;
The third for thoſe who in this world yet lye:
In fine, (to paſſe by and not name the reſt
Of their blaſphemous Parallels, at beſt;)
When our Lord Chriſt would leave this world, be to
His griev'd Diſciples [loth him to fore-goe]
Promis'd to ſend abJoh. 4. 16. Comforter, that is
The holy Ghoſt: Saint Domincke to his
Diſciples, neere his death, ſayd; Doe not ye
My deare Friends mourne, nor vexe at all for me,
Nor let my now departure hence you move,
For in the place to which I goe, above
The Cloudes, I ſhall be far more profitable
To you than I, whiles here, to be am able:
For after my deceaſe you ſhall me have
A better Advocate by much, to crave
Ought for you then I now am; by which ſpeech
He dothcRom. 8. 34. 1 Joh. 22. 3. Chriſts Office uſurpe, and impeech.
Who that hath any conſcience, ſaith, grace, feare
Or love of God, can once with patience heare
Such groſſe blaſphemous ſpeeches? or not hate
Thoſe ſhameleſſe Fryers who dare them to relate?
Yet Romes Church, Popes approve, anddSee Surius & Ribadeniera in the Lives of S. Francis, Dominicke and Antonine. Canonize
For Saints, thoſe who ſpake, writ theſe blaſphemies.
With what face than can any man averre,
ThateSee Bellarmine, de Eccleſia, & Romano Pontif. Romes Popes, Church, can never ſtray nor erre?
No doubt in this they erre ſo ſhamefully,
That all who love God, truth, their ſoules, will flye
From their Communion, ſince they Canonize
Such men for Saints, approve ſuch blaſphemies.
On the ſtrange Popiſh Miracles, attributed to, and forged of S. Vincent Ferrier, and S. Anthony of Padua.
SOme Popiſh Saints in Miracles out-reach
Chriſts owne Apoſtles; who ſent out to fAct. 2. 1. to 12. c. 10. 46. c. 19. 6.preach
To ſundry Nations, were moſt wondrouſly
Endow'd with all tongues knowledge, from an high,
That ſo they might to all men preach in their
Owne Language: But gRibadeniera Fleurs des vies des Saints part. p. 384.Saint Vincent Ferrier,
Preaching in Spaniſh to ſtrangers who knew
Not this his Language [if the tale be true]
Was underſtood by all as perfectly,
As if he had preacht to them ſeverally
In their owne tongues; Nay, ſome who earneſtly▪
Deſir'd to heare him Preach, not poſſibly
Able to come unto the Church, did heare
Him more than one whole league off, very cleare;
He had a lowder voyce belike than all
Chriſts twelve Apoſtles, joyned with S. Paul,
Since none could heare them preaching halfe that ſpace
As theſe this Saint heard. Nor was this his caſe
Alone;bRibadeniera Ibid. pag. 563. for I reade that S. Anthony
Of Padua, who Preacht in one onelyonly
Language, to thoſe of ſundry Nations, who
Were unacquainted with his Tongue, was ſo
Well underſtood of them, as if that he
Had Preacht in their owne Dialect: yea the
Good wife who would have come to his Sermo…
But hindred by her husband, got upon
Her Barne to heare it, heard him perfectly
Halfe a league off the place he preach't in; ſhe
Had very good eares doubtleſſe, or elſe he
A thundring voyce. They make him yet doe more
Than Chriſt, or his Apoſtles heretofore.
For Preaching at Ariminum unto
The Heretiques, who ſtopt their Eares that ſo
They might not heare his voyce; he preſently
Went to the Sea-ſide, to that Towne then nigh,
And there with great affiance in Gods ayde,
Called unto the fiſhes, and them pray'd
To bearken to him, whom the Sectaries
And Heretickes to heare did then deſpiſe.
This ſayd: an infinite ſcooll of great, ſmall
And middle ſort of fiſhes, ranged all
In their ſet Order, lift their heads above
The water, him to heare; who out of love,
Calls them his Brethren, then did to them make
A Sermon of the bleſſings they partake,
And ſtill receive from God, inſtructing them
What thankes and Service they ſhould yeeld to him:
Which Sermon ended, all the Fiſhes bow'd
Their heads his bleſſing to receive; The crowd
Of people ſeeing this ſtrange ſight, were all
Aſtonied, and the Heretiques did fall
Downe at his feete, deſiring him to preach
To them, and Gods truth among them to teach:
I wiſh he had it taught to thoſe who write
Theſe lyes of him, and them for truths recite.
Then had we never furtheriRibadeneira Ibid. read, that he
To Bouivil his Aſſe or Mule, brought the
Hoſt with great reverence, when ſhe had beene
Kept three dayes faſting, and no meate had ſeene,
Commanding the beaſt in the Lords name, he
Then held in his hands, to come how the knee
Forthwith to his Creator, and adore
Him, that Chriſts preſence therein might no more
Be henceforth doubted, Heretiques thereby
Confounded; which ſpoke, the Aſſe inſtantly
Her Maſter, and her Provender forſakes,
Though hungry, and upon her knees there makes
Proſtration to the Hoſt, as to her maker
And Lord [though made by the Prieſt or Baker.]
Which miracle ſo evident, greatly
The Catholickes did comfort, edifie:
But did encourage Heretiques much more,
Who the Hoſt as their Lord would not adore
For all this miracle: Rome might let paſſe
This peece of worſhip, prov'd thus by this Aſſe,
Sith they at leaſt are Aſſes, if not more,
Who from an Aſſe learne how God to adore.
On the Popiſh Blaſphemous Legends of their S. Catherine of Sennes.
TIs ſtrange what Romiſh kAntonini Chron. pars 3. Lugdun. 1543. Tit. 23. c. 14. Sect. 4. to 19. f. 180. to 188. Ribadeniera Fleurs des vies des Saints part. 1. p. 435. to 44….Legends write of their
Saint Catherine of Sennes, who cut her haire
To ſhun her Marriage, having formerly
Eſpous'd her ſelfe to Chriſt moſt ſolemnely,
And …ow'd to be his ſpouſe alone. They ſay
That ſhe did whip her ſelfe three times each day
For three houres ſpace, with a ſharpe Iron chaine,
So that her blood did iſſue forth amaine
Out of all parts of her body; willing
To repay Chriſt by this her blood-ſhedding,
The blood which he for her ſinnes ſhed on the
Croſſe, that ſhe might no debtor to him be.
To paſſe by all her ſtrict Faſts, Diſciplines,
Strange Viſions, as requiring many lines,
They write, that Chriſt did ſo familiarly
Converſe with her, appeare ſo frequently
To her, when ſhe did pray, or meditate,
Walke or repoſe her ſelfe, early and late,
That he ſeem'd alwayes preſent with her, yea
And talke with her ſaying, Thinke thou of me
And I ſhall thinke and take of thee the care,
With ſundry ſuch diſcourſes which I ſpare:
That Jeſus Chriſt enamored with her,
Appeared to her with his owne mother
And other Saints, and her most ſolemnely
Eſpouſed in their preſence viſibly,
The Virgin Mary leading her unto
Her Sonne Chriſt Jeſus, as a perſon who
Was worthy to be wedded ſpecially
To him; who condeſcending, preſently
To this her motion, put a Ring of Gold
With foure rich ſtones on her finger, then told
Her: I betroth thee to me thy maker
And Saviour: After which act he did her
Continually viſit familiarly,
Bringing with him oft times Virgin Mary,
And ſometimes other Saints, yet uſually
Comming alone, keeping her company,
Walking, reciting Pſalmes with her, which She
Ʋnlearned knew not how to read, till he
At her requeſt, did teach her inſtantly
By Miracle to reade them perfectly.
They write, that Chriſt himſelfe the Sacrament
Gave unto her, that the Hoſt it ſelfe went
VntoUnto her mouth without helpe, and that ſhe
The Child Jeſus in the Hoſt oft did ſee:
That Chriſt his wound in his left ſide opened
For her, who thence Chriſts owne warme blood ſucked:
That he ſtampt on her his five wounds, that ſhe
In ſuffring torments might like to Chriſt be.
In fine; they write, that Chriſt did really
Change hearts with her, tooke out of her body
[Opened on the left ſide] her heart; which he
Tooke with him for ſome ſpace: that meane time She
Lived without an heart: that ſoone after
Chriſt in his glory did appeare to her
With a red beautifull heart in his hand,
And comming neere to her, where ſhe did ſtand
He thruſt it in to her on the left ſide,
Saying to her, My daughter and my Bride,
I here deliver my heart unto thee
In leiw of thine: which uttered then be
Her ſide clos'd up: and that this really
Was done, not in a viſion, ſhew onelyonly,
The ſcarre remaining in her ſide deſcry'd,
Which her Companions oft times view'd and ey'd.
Theſe moſt Blaſphemous, groſſe, notorious lyes
Which every Chriſtian Soule abhors, defies,
Romes Church proclaimes for truths conformable
Ʋnto her faith: and them approves full well.
Witneſſe the lNous &c. we under ſigning Doctors in the faculty of Theologie at Paris certifie, that we have diligently read this book, &c. In which we have found nothing but what is conformable to the faith of the Catholicke Apoſtolike and Roman Church, and therefore we judge it very uſefull and neceſſary to be publiſhed. Novemb ult 1608 Geſſelni, Blazi.Sorbon Doctors approbation
Prefixt in Print before their late relation
Of Rabadeneira the Jeſuit
His Flours of Saints lives, [Saints lyes a more fit
Title were for it] Re-Printed lately
With approbation in French. Certainely
Romes Church muſt needes be falſe; which juſtifies
Such monſtrous Lyes, ſuch horrid Blaſphemies,
And deemes them very uſefull, neceſſary,
For all to know; true; them, her to defy.
On a Popiſh Miracle of their Deifide Hoſtia.
OUr mTho. Walſingham ypodigma Neuſtriae, Anno. 1215. p. 55.Walſingham relates this Miracle,
That Otho, when depoſed, not being well,
At point of death did earneſtly deſire
His extreame Viand, ere he ſhould expire:
Which he [unable to retaine ought, he
Then tooke] deſired onelyonly but to ſee,
Not eate Chriſts Body; which when the Prieſt nigh
Him brought, he it with great humility
Ador'd, then drawing neere to it ſtretching
His armes out, as if he were moſt willing
It to embrace, his body quite naked,
The Hoſt out of the Prieſts hands then leaped,
And through an hole which opened inſtantly
In his fleſh, juſt whereas his heart did lye
Entred into his Body: which done, the
Hole forthwith clos'd up ſo that none could ſee
The Print of any ſcarre: When he the Hoſt
Had thus receiv'd, he rendred up the Ghoſt.
This nimble skipping Hoſt was certainly
Ill tutored, to leape ſo wondrouſly
Into the heart of one depoſed by
The Pope himſelfe, as the Church enemy;
And to breake Chriſts owne inſtitution
Not beingnMat. 26. 26. eaten, nor once fed upon.
Which makes me feare this Monſtrous Miracle
Is but a Fable, coyn'd in ſome Monkes Cell.
On Papiſts prayers to thoſe for Saints who neither were Saints nor Men.
I Much admire, deplore the ſottiſhneſſe,
Of Romes deluded flocke, who oft addreſſe
Their prayers untooPere Boſile, his Declaration c. 7. p. 34. 35. S. Martiall, Chriſtopher,
George, Margarite, and Saints who never were;
Nay, to thepSee Officium S. Crucis Bren. Roman. Sab. in Heb. 4. wodden-Croſſe which Crucifide
Our Saviour; to theqOfficium B. Mariae ſecundum uſum Sarum, & Iohn Bridges of the Princes Supremacy p. 481. to 490. ſpeare, which pierc'd his ſide;
Which they have made a Saint, and him now Name
SaintrRibadeneira Fleues des vies des Saints part. 1. p. 332. 333. 2. Longis, writing Legends of the ſame.
They pray unto the Nayles, which nayl'd his feete
And hands; Saint them too (tis very meete)
And then Saint Eloy nominate. I feare
Theſe woodden, Iron Saints will hardly heare
Their prayers:sIbid. part. pag. 473. &c. If they doe not, yet verily
The three chiefe graces, Faith, Hope, Charity,
(Which they have made three Saints of later dayes,
And in their ſolemne Liturgies alwayes
Invoke thus; tHeures de Noſtre Dame a l'uſage de Romera Rov. And Heures Noſtre Dame ſecundum uſum Roven. in the Letanie of the Saints, Sancta fides, Ora pro nobis, Sancta Spes, Ora, Sancta Charitas Ora, &c. Not found in the Ancient Offices ſecundum uſum Sarum.O S. Faith, pray for us, Saint
Hope pray for us, S. Charity our plaint
Heare and pray for us) will undoubtedly
Both heare and give an anſwere to their cry,
Elſe they would not them invocate: I feare
Theſe Saints are deafe too, and cannot them heare,
Since they are ſacred v1 Cor. 13. 13.Graces, not Saints, and
Extreame remote from thoſe, not neare at hand,
Who them for Saints invoke, who certainely
Have in them no true Faith, Hope, Charity;
Sith they yet know not what they are, or where;
And cry to them as Saints in heav'n, not here.
On Popiſh blinde Obedience.
CHriſt writes expreſſely, zMat. 15. 14. Lu. 6. 39.if Blind lead the Blind
They both ſhall fall into the pit, nay finde
Deſtruction, as the yIſa. 3. 12. c. 9. 16. Jer. 23. 13. …2.Prophet punctually
Determines: 'tis then falſe Divinity
WhichzSi ruſticus circa articulos credit ſuo Epiſcopo proponenti aliquod Dogma hae…eticum, MERETUR INCREDENDO, LICET SIT ERROR, quia tenetur credere donec ei conſtet eſſe contra Eccleſiam. Tollet. De Inſtruct. Sacerd l. 4. c. 3. Tollet and Cuſanus teach of late;
That he who doth beleeve his owne Prelate,
When as he ſhall propound an Hereſie
Againſt the faith, ſhall merit much thereby,
Although it be an errour, becauſe he
Is bound for to beleeve him, till it be
Apparent to him that tis contrary
To what the Church beleeves; whence they thus cry;
aQuam firma eſt aedificatio Eccleſiae, quia nemo decipi poteſt per malum praeſidentem. Si dixerit Domine obedi ut tibi in praepoſito hoc tibi ſufficiet ad ſalutem tu enim per obedientiam quam facis praepoſito quem Eecleſia tolerat dicipi nequis, etiamſi praeceperit alia quam debuit… praeſumit enim eccleſia de illa ſententia, cui ſi tu obedieris MAGNA ERIT MERCES TUA; Obedientia igitur IRRATIONALIS, e… conſummata obedientia & perfectiſſima, ſcil. quando obeditur ſine inquiſitione rationis, ſicut JUMENTUM obedit Domino ſuo. Cuſanu… Exiſt. c. 1. l. 6.O how ſtrong is the Churches building? Why?
For no man can be deceiv'd, no not by
An evill Biſhop. If thou to God ſay,
O Lord I did thee in my Prieſt obey;
This ſhall ſuffice thee to Salvation,
For thou by the willing ſubmiſſion
That thou yeeldſt to thy Biſhop canſt not be
Deceived, although he ſhall command thee
Other things than he ought to doe; for the
Church doth preſume his ſentence good to be;
Which ſentence, though falſe, if thou ſhalt obey
Thy reward ſhall be great. Therefore [ſay they]
Obedience without reaſon is a moſt
Full and compleate obedience, when thou doſt
Obey without inquiring reaſon why,
As beaſts obey their maſters: a beaſtly
bContrary to 1 Joh. 4. 1. 2. 2 Joh. 10. 11. Rev. 2. 2. 1 Theſ. 5. 20. 21. Joh. 5. 39. Act. 17. 11. Col. 2. 8. 18. 19. Phil 3 2.Vnreaſonable doctrine, which ſhould make
All men ſuſpect Romes Prieſts; and them forſake;
Who make them worſe than beaſts, cauſe thē deny
Their reaſon, ſenſes, leſt they ſhould deſcry
Their groſſe erronious Doctrines, which if try'd
By Scripture, reaſon, ſenſe, would be deny'd
Of all, receiv'd of none; Romes faith would fall,
Did not her blind obedience moſt inthrall.
On Romes making perpetuall viſibility a note of the true Church.
ROme ſaith cSee Bellarmin de Eccleſia Contr. 2.the true Church is ſtill viſible;
If Popes (her dBellarmin, De Concil. Author. l. 2 c. 17. 19. Gretzer, def. c. 10. l. 31, de verbo. Dei See ſir Humfrey Lynde his Byway. Sect. 19.Church and Head) were ſo, 'twere well:
But they dye, and theneSee Platina On…phrius, Luitprandius, Stella, & Balaeus de vitis Pontificum, Francis Mariu…, & Zabarella, de Schiſmate, Theodoricus a Niem de Schiſm. &c. oft for ſundry yeares
Monthes, weekes at leaſt, no Church, nor head appeares
At all in Rome, which ſometimes two or three
Popes hath at once, ſo as no man can ſee
Which is the true Church, Head, Pope, ſince each one
Doth then pretend he's true Church, Pope alone,
Rome then muſt bid this marke of hers adieu,
Elſe it will prove her a falſe Church, not true;
Since Popes [her Church] are not ſtill ſeene, & ſhe
Hath oft no Pope, head; ſometimes two or three.
On Romes making Multitude and Roman a note of the true Church.
SOme fPanegirolla, with others.Romaniſts averre, that Multitude
A Churches truth and goodneſſe doth conclude,
If ſo, the damn'd in Hell a truer Church are
Than Saints in heav'n, ſince theygMat. 7. 13. 14 Luc. 13. 23. 24. are more by farre.
Then world, fleſh, Devill, whom moſt ſerve, adore,
And Mahomet, whoſe worſhippers are more
Than Chriſts or Gods, ſhall truer, better be
Than Chriſt, God, Chriſtians. Rome thine errour ſee
In this, which thou muſt needs retract, recall,
Becauſe Chriſt ſaith, his true Flocke is buthLuc. 12. 32. ſmall.
Thou add'ſt; thatiBellarmin, Sanders, and others de Eccleſia. Roman, is a marke; then all
Thoſe famous Churches to whom John, James, Paul,
Writ their Epiſtles, and that Church from whom
All other Churches are deriv'd, (Yea Rome
Her ſelfe) I meanekIſa. 2. 1. 2. 3. Act. 2. 1. to 16. c. 1. 4. c. 8. 1. to 15. c. 11. 27. to 30. c. 15. 1. to 40. c. 16. 4. Jeruſalem, were no
True Churches, ſince not Roman. And if ſo,
The Scriptures erre, who them true lAct. 19. 31. c. 15. 41. c. 16. 5. 1. Cor. 7. 17. c. 11. 16. c. 14. 33. 34. 2 Cor. 8. 1. 18. 19 23. 24. c. 11. 28 Gal. 1. 2. 2 Theſ. 1. 2. Rev. 1. 11. 20. c. 2. 7.Churches terme
Of God and Chriſt; this Rome dares not affirme.
But if theſe were true, though not Roman, then
Roman's no Note of the true Church to men;
At leaſt in this age, when Romes Church of due,
Is either no Church, or corrupt, untrue.
On Romes engroſsing the name of the true Church of Chriſt to her ſelfe onelyonly.
ROme boaſts, that She is Chriſts true Church only
When as in Scripture none can her deſcry
So much as once a *Unleſſe it be the Church that was in Priſcilla and Aquila's houſe. Rom. 16. 5. which diminutive Church is far from Catholicke and Univerſall.Church ſtild, unleſſe ſhe
The Church ofn1 Pet. 5. 13. applied by Bellarmin himſelf to Rome. Babylon there called be,
And that by Peter, when as ſacred writ
Doth othero1 Cor. 1. 2. 2 Cor. 1. 1. c. 8. 1. Gal. 1. 2. 1 Theſ. 1. 1. 2 Theſ. 3. 1. Rev. 1. 11. 20. c. 2. & 3. Churches oft ſo ſtile, not it.
Why ſo? I doubt not but to ſignifie
Her future errors and Apoſtacie,
By which ſhe ſhould ſo far from true faith fall
That none ſhould her a true Church deeme or call,
But that ſhe ſhould become a pRev. 14. 8. c. 16. 19. c. 17. 5. c. 18. 2. 10.Babylon
Of Errours, lewdneſſe and confuſion.
On Romes Religion turn'd to Policy.
VVHat Romes Religion now decay'd? pray why?
Tis chang'd to State, wealth, worldly policy:
But what's Exchang'd for gaine, is not decayd
But much improv'd, it cannot be gaine-ſayd;
Profit, and worldly honour compriſe all
Thoſe points which Rome doth now religion call:
Subſtract theſe two, and all Romes faith is gon;
Its Policy then, not Religion
Which Rome profeſſeth: if theſe will her ſave
Her Machiavill chiefe place in heaven ſhall have.
And hermDiaboli inventum eſſe ut populus Biblia legere permitteretur De Tract. Part. 1. aſſent. 3. Pereſius, who in policy
Durſt write and Print, this fearefull blaſphemy;
It is the Devills invention to permit
The people to read Scripture (no way fit
For them to know) may by meere policy
Eſcape hell flames, and mount above the skie.