The man of sin, or, A discourse of Popery wherein the numerous and monstrous abomination, in doctrine and practice, of the Romish church are by their own hands exposed so to open light, that the very blind may see them, and Antchrist in capital letters engraven on them, particularly in the infinite drove of their adored, but lying wonders and miracles / by no Roman, but a Reformed Catholick.

BOOK II. The Man of Sin. (Book 2)

CHAP. I.

Of Popish Wonders. Six Pair in all: the first, being their miraculous Principles, and miraculous Proofs, hath the former of them here consi∣dered, and is found lying, and wonderful with a witness. Being plain Falshoods, gross Ab∣surdities, and horrible Blasphemies.

THe Wonders,* 1.1 or Things miraculous (though lying Ones) in Popery, bespangle that Religion (if fowlest Superstition may be called by so fair a Name) just as the Stars the Firmament; or rather seizeth there∣on, as the Leprosie on Gehazi, no part free. That such a Faith as theirs is, and Pra∣ctice sutable, should be espoused by them, and so pertina∣ciously persisted in against innumerably repeated Convictions,

that might even be felt, being wholly at defiance with the true Religion, in great part inimical unto very Reason, and in the Life and Soul thereof, repugnant to the sense of Man∣kind, is in it self a Prodigie so tremendous, as justly might amaze, astonish, and confound the wisest Head, and soberest Brain on Earth; had not the Holy Spirit so long before, and in this Chapter too, given warning to the World, that thus 'twould surely come to pass. But to be more parti∣cular, yet not to lose my self in so much Sea-room, I do resolve to steer my whole Course within the Bounds of Six Pair of Wonders only.* 1.2 These are Miraculous Principles and Proofs, Miraculous Prayers and Preachings, Miraculous Sa∣craments and Censures, Miraculous Penances and Pardons, Mi∣raculous Holy Things and Holiness, and lastly, Miraculous Rule and Church. Nor can the Reader justly marvel, why I go by Pairs in this Affair, provided that he understand what Mysteries lie in Numbers. Nay, the Philosophers Curse upon the Number Two, frights not me at all. As little am I moved with the Schoolmens admiration of the Number Seven. What though they tell us, there cannot be any more, or fewer than Seven Sacraments, because there were Seven Seals, Seven Trumpets, and Seven Stars: with a ma∣ny other Sevens in Scriptures? Cannot I be even with them for my Number Two, by the Two great Lights, Two Tables of the Law, Two Cherubims, Two Testaments; and Two and Twenty other Two's, or Pairs, if need were, that might be added? But what a felling stroak shall I give, when I tell them of that Excellent Pair which the Virgin Mary presented unto Christ, to appease his wrath, when he was about to destroy the Earth for its wickedness, which were, by the report of no worse a Man than their St.* 1.3 Antonine, St. Dominick, and St. Francis? Anotherguess Matter I trow, than Pope Innocents Vision of the Laterane Church ready to tumble, but supported by the same† 1.4 Couple. And if I shall but add the Pair of Golden Calves, which Jerobo∣am, his Holiness's elder Brother made, there will be Two such Yokes, as will for ever still their bleating, on the behalf of

any other Number, against the Number Twain. But now to pass from jest to earnest.

2. Their first Pair of Wonders whereof you heard,* 1.5 were Miraculous Principles, and Miraculous Proofs:* 1.6 but the for∣mer will fill this Chapter. And for their Principles, I may truly say, Behold Wonders! Prodigious Wonders! Heaps upon Heaps of Wonders! Verily, they are able to astonish at first hearing of them. Plain Falshood All (as Popish, that is),* 1.7 gross Absurdity very Many, and horrible Blasphemy not a few. And yet to be embrac'd by those called Christians, so many, and so learned, and for so long a time, how miraculous is it! Which, by the way, makes me blame the modesty of that Father* 1.8 Jesuit, who called but One expresly by this name, of Miraculous Principle, when, besides the Doctrine of Pro∣bability, wherewith he durst but almost compare this, there are so many, very many, others equally deserving that glo∣rious Title. But let me barely give the Reader a few Sam∣ples of these severally.

3. First, Of plain Falshood then.* 1.9 And if the Weight be good here, the matter is not much about the number, since both the other must needs add to that. The Corner Stone in the Popish Fabrick, is,* 1.10 St.* 1.11 Peter was the Prince of the Apostles: and hereupon the Tower of Babel stands. But is not this as plain a Falshood, as it is a marvellous Won∣der? St.† 1.12 Jerome so long since bringing in an Objector with this Chalenge, The Church is founded on St. Peter, forth∣with dismisseth him, and it, with this short, but full An∣swer, That very thing is elsewhere said to be done upon All the Apostles; and All receive the Keys of the Kingdom of Heaven, and the Churches strength is equally founded upon Them. That's one Doctor's Opinion: but he was but a Presbyter indeed. Well, the Bishop, and Holy Martyr‖ 1.13 Cyprian,

about as long before his time as he was after the Apostles, some 200 Years, taught him this Lesson; The other Apo∣stles, saith he, were the very same that Peter was: Equal both in Honour and Power. If these Holy and Learned Men had studied for it, I know not how they could have spoken more like Hereticks, in the Judgment of the present Roma∣nists. But they, good Men, which these eschew, were for the following Scriptures, whate're become of Peter's Primacy. And Holy Writ being so express in declaring, that the Church is built upon the Foundation of the Apostles and Prophets,* 1.14 doth plainly make the Prophets, as well as the other Apostles, equal sharers with St. Peter in the Churches Bottom;* 1.15 and that will reach the Top, or Prima∣cy at last. Nay, do we not find the Apostle Paul here (however he may scape, for want of better breeding, with the Papists) vouching himself no whit behind the very Chief Apostles. Now Chief Apostles, which is more than One; and Paul, a match to Any of them, doth cut the Throat, and stab the Heart of St. Peter's Monarchy. Nor is it possible, upon their supposition, to make Paul an honest Man, and free him from a Rebel, that durst, besides all this, con∣troul,* 1.16 yea even rebuke, and openly too, and for a Crime, his Sovereign Lord and Master, to his very face, and stand to it stoutly also when he had done it; I say, stand to his with∣standing of his Prince. 'Twere worth their while too, to invent an honest Salvo for the other Apostles likewise, who took upon them to make their mighty Monarch a meer De∣legate.* 1.17 For what a curs'd affront is that for Subjects to serve their Sovereign so! yet thus they used Peter. Yea, and above all parallel (but with open Traytors) they erect an High Court of Justice, and call him Coram Nobis for a great supposed Misdemeanour.* 1.18 But all this while St. Peter, good Man as he was, ne're cries out Treason, Treason, notwithstanding all this courser usage! No, no; he readily maketh his Apology there; and entreth no Pro∣test against their Jurisdiction. He was so far from ever as∣suming such a Supremacy, that, as one well acquainted with, and regardful of his* 1.19 Masters pleasure, he utterly for∣bids

any such attempt to be made by Any. No; he knew that, Teach all Nations, was as much as Feed my Sheep: and that the Power to bind, and loose, was given to his* 1.20 Brethren, as well as to himself. It is not therefore he, that is for Christ, but he that is against him, Antichrist, that Lords it over Equals; yea, Superiors too, as we heard be∣fore. And so farewel One Wonder of a Lye.

4. Then, St. Peter was the Bishop of Rome until his death,* 1.21 full five and twenty years together: after that he had sitten at Antioch seven years before; and stayed almost five years be∣fore that at Jerusalem: So their Apollo,* 1.22 and very marvel∣lously! But what if other Papists, and some of the learn∣ed'st among them, tell us quite another Tale? Why then, when Thieves fall out,* 1.23 True Men shall hear of their Goods again. Yet sure it is, that Onuphrius puts the Cardinal to a deal of trouble for lying cross his way herein. And Ly∣ranus, and the Interlineary saith, Peter was crucified, not by the Romans, but by the Jews. Nay; what if Peter were never at Rome? I hope, they will not fob us off, that he might be Bishop there for all that; for several Popes of Rome, since St. Peter's Time, were never there notwith∣standing: so the* 1.24 Cardinal. But sure enough, that Bles∣sed Saint would never give so bad Example unto Bishops, of playing Trewants to their Duty. But the truth is, very many good and learned Men are peremptory in the Point, That Peter was never at Rome at all. And in very deed, the Pre∣sumptions of that Perswasion are so just, and strong, that all the Art and Force of Rome can never batter them. He that can, and will consult the Famous* 1.25 Dr. Whitaker, must set his Seal hereto. But yet it may be very well worth the while for us, to take a little notice what great encou∣ragement the Holy Scriptures do themselves afford unto that confidence. That's nothing, little truly, that there is such utter silence of St. Peter's being at Rome there. An Affair of such grand Concernment, as laying the Founda∣tion of the Churches, not well-being only, but very Sub∣sistance (as† 1.26 they take it) to be utterly passed by, with∣out

any notice given thereabout in Sacred Writ, casts such a suspicion on the Business, as can never be cleared well. But further, had Peter been at Rome, and there so long, and to his death, how cometh it to pass, that the Apostle Paul should so much forget himself, as to play the Bishop in ano∣ther's Diocess, and take upon him to write at all any Letter thither? And specially, how so large an One, and so Au∣thoritatively too, if that the Prince of all Apostles, and Mo∣narch of the Church were resident there? A Man would think, themselves, as well as we, must be amazed at it, if it were true. Well, say it possible to give just reason for his writing, though none appear; doth it not seem more strange, that he should be so rude (to call it by the softest name) as neither at first, nor last, to think St. Pe∣ter, a Person of that eminence, and there residing, worthy of one good word from him, when he taketh notice of so many other far inferiour Friends, with kindest Salutations to them at the close of his Epistle? Yea, when Paul was there himself,* 1.27 and thence wrote several Letters, wherein he sends the Commendations of several Brethren unto those, to whom he writeth, was Peter there, and yet no mention made of him in any such-like Christian Office? What? Had St. Peter no respect at all for any other Chri∣stians but those at Rome? Impossible. Or could there be a strut, or fewd betwixt the two Apostles, that might pos∣sibly hinder it? Next to the same, and most improbable. How (to proceed) could Paul make mention but of* 1.28 few Fellow-workers with him there, and Peter none of them? And at† 1.29 another time of barely One, that was Luke by name? Where was the Prince of the Apostles, and Bi∣shop of Rome then? Is it to be thought; that if he had been there, he would have hid his head so cowardly, as to have left his Brother Paul‖ 1.30 alone at his first appearance before Nero. But what do I speak of these things? Who dares suspect St. Peter's honesty? And then he will be a Man of his word, and keep his Bargain. Now we are sure, 'twas* 1.31 a∣greed betwixt them, that Peter's special Work should lie among the Jews; and Paul's among the Gentiles. And

very few Jews there were at Rome, in comparison of the vast and infinite number of the Gentiles. Poor Souls! The Jews were scatter'd sadly in Pontus, Galatia, Cappa∣docia, Asia, and Bithynia; and of whom, according to his Office, St. Peter taketh peculiar care. To conclude,* 1.32 If Peter had been, and so long at Rome, can we imagine, that, when he writeth but two Letters in all,* 1.33 and yet was not able to forbear a dear mention of his beloved Brother Paul in one of them; amongst all the Sermons and Discourses which he had at Rome, for so many Years together, he should not once use his Name, about that great occasion of his being sent a Prisoner thither. For St. Paul is told,* 1.34 when he first came to Rome, that there was no news of him by Letter from Judaea, nor any Brethren that came thence, had spoken any harm of him; which, in their sense, be∣ing Jews, must be about his zeal for Christ: and yet these Men make St. Peter to have been many Years at Rom•• before this Business happen'd; indeed no less than* 1.35 thirteen, ac∣cording to their curious computation.

5. But Bellarmine brings one place of Scripture; and as he doth pretend to only One, so we shall quickly find in∣deed 'tis none. Well, let him have leave to speak how∣ever. That Peter some time was at Rome, saith he,* 1.36 we bring himself for witness, at the end of his first Epistle: The Church that is at Babylon, greets you, and Marcus my Son. Now Rome is called Babylon here, and from thence he writes; Ergo. But what a Desperate Cause is this, to fly to such a Difficult, it may be said a Desolate Trope as this? Is not this meer winking to avoid a blow: or rath••r leaping from the Fry∣ing-Pan into the Fire. Was there ever any other Person in the World found to date his Letter at this rate? What Ox∣ford Scholar, or London Merchant, residing in those Places, will write unto their Friends beyond the Seas, and at the bottom say, From Paris, or from Rome; under a pretence, that now those Cities are grown like to these? No, the re∣ceiver will pronounce that Author false, and foolish. And shall St. Peter fare no better at their hands, that fare so

well, themselves profess, by him? And must the name of Cardinal be a Priviledge for the worst absurdity? Sic pug∣nat! — These are the Wits, that bear the World before them! When all this while there was One Baby∣lon in Assyria, and Another in Egypt, called Grand Cairo since; from either of which the Apostle, being preaching there unto the scattered Jews, may be allowed, with sa∣ving both to Wit and Honesty, to have wrote this Letter. And the mention of Marcus in that Text, makes it proba∣ble, 'twas from that in Egypt; because* 1.37 he lived and died Bishop of Alexandria, in the same Country, and near unto it. Though after all, if Rome be Babylon by the Jesuits grant, 'tis no forc'd consequence, that the Pope is Anti∣christ; And then a pretty Bird is he to bewray his own Nest! Nor will that pittiful Salvo serve the turn, that this is meant of Heathen Babylon, and not Christian; this being all as vile as that; and so much worse, in that it scorns the means it hath of being better. This justifies then our departure from† 1.38 her.

6. But what if 'twere admitted that Peter were at Rome, will it therefore follow necessarily, that he was Bishop there, and five and twenty years together? Why truly yes, I think as much the one as other: that is just neither, by any colour of reason. For in the first place, there is not the least in∣timation of any such thing upon Sacred Record; and there∣fore 'tis by no means a matter of Faith. What-ever Papists say, St. Augustine was of this Opinion;‖ 1.39 who saith, Whether about Christ the Church, or any other Matter belonging unto Faith, and Life, I say not if we, by no means to be com∣pared with him, that said, If We; but, as he saith after∣wards, verily, If an Angel from Heaven shall preach you any thing but what you have in the Law and Gospel, let him be ac∣cursed. If you should demand of him the reason of this; he gives it elsewhere, saying,* 1.40 Among those things, that are plainly written in Scripture, are found all those things which do contain our Faith and manners of Life. But could not the Apostle Peter be at Rome, upon any other terms, than

being Bishop there? On the same reason then, he could not be at any other City, for any considerable time especi∣ally, but he must be Bishop there likewise. And then he will be found an horrible Pluralist!* 1.41 Their great Achilles daring not to call for Scripture Evidence, pretends two doughty Reasons for the proof of this. First, The Digni∣ty of the Roman Church; which must needs be from hence; and secondly, We cannot tell him, where Peter sat as Bishop else, after he left the Church of Antioch: And farther this great Man of Reason saith not. And what if we are dumb to both, since there is nothing but a sound in either, and not articulate?* 1.42 The Fame of the Roman Church was some∣times great (before its vile degeneracy) and that deser∣vedly, for its famous Faith: and afterwards might be somewhat venerable, for what it once had been. Although, I think, that the Poet Ovid's words make his best Answer,

— Imperii, Roma, Deûm{que} Locus;

Rome was the Seat of Empire, and Mistress of the World: and that did make her honourable. For the other; we can tell him of Bishops that have left their Churches, as well as Princes their Thrones, and never took any other after; notwithstanding his Story, of Peter's being Bishop of Antioch, and leaving that, and so, be a very Tale of a Tub. For to imagine, that the Apostles should leave the Care of all the Churches, to take up that of one Particular Church, and so change an Apostleship for a Bishoprick, Credat Judaeus Appella; can never go down with any but a Ro∣man Swallow. For when we consider the Officers Christ placed in the Church, were Apostles, Prophets, Evangelists,* 1.43 Pastors and Teachers; 'tis evident, both that the three for∣mer were extraordinary Officers, and likewise that the Bi∣shops being ordinary Ones, must be ranked among the lat∣ter, Pastors and Teachers. Wherefore to conceit, that File-Leaders, the Apostles, should become meer Bringers-up, that is, Bishops, is such a degradation of them, as cannot be admitted by a considering Person. And verily

it must be very fond to interpret, Teach all Nations, the Commission which the Apostles had, by Rule a Particular Church, which is that proper to a Bishop. Besides all this, to assign so good a Bishoprick to St. Peter, and leave the other Apostles, at least* 1.44 some of them, not any at all (which proves the Case) me-thinks is very unkind, if not unjust. But† 1.45 Epiphanius (and so I have done) quite marrs their Market, in making Paul and Peter both together Bi∣shops of Rome. And such a Partnership destroyeth per∣fectly St. Peter's Primacy; and consequently the Episcopa∣cy they dream of, unavoidably. And thus the Second is sent packing after.

7. Lastly, The Pope succeeds St. Peter, and therefore is the Monarch of the Catholick Church.* 1.46 Thus we arrive unto their Trinity of Wonders, in the Ʋnity of a Lye. All being plainest falshood,* 1.47 if I say nothing more, by what you have heard already. But they shall not quarrel me for pas∣sing by, and not speaking. Well then; what if Peter had been Prince of the Apostles; What if he had been Bishop of Rome (that is to say, what if that had been which never was)? Doth it therefore follow, that the Pope is his Successor, and in an Ʋniversal Monarchy, because he sitteth in his Chair? O yes, by all means possible. Just as a Thief is my Succes∣sor, that turns me off my Horse, and rides away therewith; or out of my House and dwells therein himself. Or, if this be too low, the Pope succeeds St. Peter with as good a Title, as an Ʋsurping Tyrant hath unto the Throne, and Crown, and Scepter; which, like a Villanous Traytor as he is, he wresteth from, and keeps against the Lawful Heir. Just such another Successor is the Pope unto that Blessed Apostle in Spirituals, as the Turk is to the Eastern Emperor in Temporals: or rather as Himself is to the Emperor of the West, in the choicest Flower of the Empire, the Roman Territories. Where are the Records to be found of any such Succession

setled by our Lord, or such a Vicarship as they talk of ei∣ther? To thee I give the Keys of the Kingdom, and feed my Sheep, are not only common unto other Apostles, as we heard before; but likewise unto other* 1.48 Inferior Ministers. I would fain know how the Pope can fairly claim St. Peter's Power though, whatsoever that were he had? They will not say, by Conquest. And though Bargain and Sale might suit their Methods well; yet because the Pope's Harbinger was turned off by St. Peter,* 1.49 with Thy Money perish with thee: they will not stand to that neither. Nor can they plead a Gift, and Legacy, unless they will shew us a Copy of the Will. To say the Will was Nuncupative, is to say 'twas none at all. Because Tradition, their* 1.50 only Evidence, is such a Knight of the Post, which swears for Hire unto any thing, that it deserveth rather nailing to the Pillory, than pin∣ning Faith upon it. As for their monstrous Charity, that may imagine it descendeth by Inheritance, and the Pope is next a Kin, and indeed so like St. Peter, that 'tis not further to be question'd for the right thereof. I would say to them, that as The Pedigree can never be proved, so the utter dissimili∣tude that is betwixt them, makes them perfect Aliens the One unto the Other. A little patience will assure the Reader, that they differ full as much as White and Black, or Light and Darkness. St. Peter's Faith was, that not by Gold,* 1.51 nor Silver, but the Blood of Christ we were redeemed: the Popes, that Money will get pardon for the Living and the Dead, and so redeem Mens Souls from Purgatory at the least. His,* 1.52 that Christ bare our Sins on his own Body on the Tree, and by his stripes God's Justice is satisfied: This, that we must bear them our selves, and by our Penances make amends to God. One's,* 1.53 that God's Power preserveth us through Faith unto Salvation: the Others, that 'tis vain presumption to expect that, for none are so established. The formers,* 1.54 that true Converts should be eager for the Word, as Infants for the Breast: the Latter's, ne're to meddle with it, 'twill do them hurt. The Apostles,* 1.55 that the Holy Scriptures are our only Guide, and surer than a Revelation also: the Apostate, Pope's I mean, that they are not simply necessary, nor however suffici∣ent,

without Traditions; yea, Traditions are equal with them; indeed,* 1.56 above them. That Holy Man's, that Pastors should not Lord it o're God's Flock, nor rule for Lucre's sake: This Wicked One's, that Gain is Godliness; Money and Dominion are all in all.* 1.57 That Man of God's, that all Christians should submit to the Civil Magistrate: This Man of Sin's, that his Clergy are exempted from Him, and Himself is above Him. 'Twould be too tedious to gather up all Instances of this nature. I shall therefore observe but a few more of Unlike Practices between them, and so finish. Peter liv'd in a poor and mean condition: the Pope in state above most Princes in the World. He, in chast Wedlock with his own Wife; the way wherein was honest, though 'twere poor: This, must be single, but guilty of the vilest lewdness the Sun e're shone upon, as his own Creatures tell us; and whereof* 1.58 anon at large. That Servant of God preach'd diligently, both far and near, with greatest pains and in∣dustry: This Servant of the Devil, plays the Epicure, and lives at ease in his own Pallace, never minding that Work at all. That Saint suffered Persecution, and at last lost his Life for the Faith of Christ: This Sinner persecutes even to Death, by various Cruelties, the true Professors of that Faith, for which that Saint so suffered. That true Zealot for Christ, after his recovery, waxed stronger in the way of Truth, and was a faster Friend unto his Lord; and the longer he lived, the more his Zeal increased: This very An∣tichrist, since his Apostacy, like the Apostate Angels, grows worse and worse, increasing still in bitter enmity against Jesus Christ, and all true Christians; that it may be seen he hath not got this name in vain. Only having glanced on the Apostle's fall, it brings to mind, that there is something common to the Pope with Peter; although it hold not through∣ly neither. St. Peter did indeed, Good Man, deny his Lord and Master: The Pope doth it with a vengeance also. But yet St. Peter's grievous fault was but at one time committed; and then too by surprize; and afterwards repented of with bitter tears, and zealous endeavours of reparation, even to death. The Popes is both repeated, and continued, for about

a thousand Years, without repentance, and remorse, nay with triumph in Iniquity, though against the clear convictions of that Light now shining in the Earth, that one would think were able to drive Darkness out of Hell it self. And is't not wonderful now, That Popes should be Successors to St. Peter!

8. But the* 1.59 Cardinal Jesuite is in earnest, after a pre∣sumption, that Peter was the Bishop of Rome, and Monarch of the Christian Church, to prove the Pope's succession in this very grave, yet witty manner too. Some Body ought by Divine right (saith he) to succeed Peter: That can be no Body else but the Pope of Rome: Therefore he succeeds him. Now that some Body must succeed, is gathered (as he tells you) from the end of the Popeship: for sure it is, (they are his words translated) The Pope is for the Church, not the Church for the Pope. And so must not die with Peter; but last as long as it. I Answer; 'Twere not impertinent to say, The Pope is for the Church,* 1.60 just as the Wolf is for the Sheep: but let that pass. Were not Apostles, Prophets, and Evangelists for the Church too? Was not Christ's pre∣sence upon Earth also? And were not many, many other things besides? What then; must they all last as long as the Church? Ridiculous! But he urgeth further; The Church hath more need now of one General Pastor, than in the Apostles times; Christians now being more, and worse. And therefore since it had one then, it must have now. And why, I pray, hath not the Church more need also of those other Of∣ficers spoken of, for his Reasons? But admitting one General Pastor then, how cogent his way of arguing is, see by a like case. The World at first had but One Master of the Fa∣mily: Now Men are more, and worse: Ergo, It should have but one still. Though in very truth, The Church neither then had, nor now needeth any other Ʋniversal Pastor, than the Great Shepherd of our Souls.

He is at it 2ly, The Church is always one and the same; there∣fore having had such a Pastor once, it must have still. I re∣turn: the Roman Common-Wealth was one and the same,

under Consuls, Decemvirs, Tribunes, and Dictators, though the form of Government was not. And if we now must have the Church governed as 'twas then, there must be many Chief Rulers, as the Twelve Apostles were, and therefore one cannot serve the turn: and so farewel Suc∣cession to their Monarchy.

And 3dly and 4ly he urgeth, Feed my Sheep. Feeding, saith he, is an ordinary and perpetual Office. And Sheep are All, as well as One. And all, respecting Times, as well as Places. But Peter could not live always to do this: Succession therefore is necessary. So he. And Christ bids the Apostles, Teach all Nations. Let us try his Logick here a little. Teaching is ordinary, and perpetual: Nations are all, as well as one: all, respecting all Times, as well as places too: And the Apostles were not to live always: Ergo, Succession unto every one of them is necessary. Were not this fine work, and much to the Pope's advantage.

He tells us 5ly, The Church is one Body, and must have one Head, 1 Cor. 12. and Peter being dead, it is not fit it should be Headless. But I tell him, the Apostle in that place he quoteth, never dreameth of a General Mortal Monarch. Only by a Similitude shews, how useful Christians of meaner Gifts, as well as greater, may be one unto another: and therefore all should be united closely for the Common Service, by the strictest ties of dearest Charity. As for the Head, that influenceth, rules, and governs the whole Church, Christ only is so called, and not Peter, Eph. 1.22, 23. Col. 1.18.

Lastly, he saith, There was Succession in the Priesthood of the Old Testament; but that was a Figure of the New Testament Priesthood. Therefore Peter's Succession must be kept. And why not, by his leave; a Succession therefore to the other Apo∣stles also? But that Aaron's Priesthood should be a Type of any other than His, who is a Priest for ever after the Order of Melchisedech, was never heard of, nor will be, from the Scriptures. Nor is there any proper Priesthood in th•• New Testament at all, beside our Saviours. We read indeed of Priests and Priesthood* 1.61 there: but such, as doubtless

'twould please the Pope to have the Index Epurgatorius pass upon them. So his Major is discharged.

The Minor is, It can be no Body else. Right indeed! For, Non entis non sunt Accidentia. There's no such Monarchy; therefore no Succession: then no Body to succeed, no doubt on't. He proves there is no Body else. No Body ever claim'd but the Bishop of Rome, and Antioch: but this Man's Title is not worth a Rush. Ergo. But hold a little. Surely there may be right, although the Claim be a while suspended; may there not? I would not doubt the Eastern Emperor's Successors Title to Constantinople, (wohever he be) al∣though I know not when he did demand it of the Turk. No nor the Westerns unto Rome, notwithstanding a like silence in the Case. 'Tis certain other Reasons, than want of Title, often hinder making Claim. As for the quarrel betwixt Rome and Antioch, I will never meddle to part the Fray, not so much for fear of a broken Pate, as for the pleasure of seeing True Men get their Goods again, by falling out of Thieves. And so farewel the Pope's Succession. Which if it were, were nothing to his Primacy notwithstanding.* 1.62 S. Jerome hath for ever baffled that idle Fancy, in his Epi∣stle to Evagrius: whereof one only Sentence shall serve us here. Wheresoe're a Bishop shall be, whether at Rome, or at Eugubium, or at Constantinople, or at Regium, or at Alex∣andria, or at Thanes, their Merit and Office is one and the same.

9. Thus much of Wonderful Principles of Plain Fal∣shood in Popery.* 1.63 For they have brought me so near the brink of Gross Absurdities, that one step further, and I cannot scape falling in, before I am aware on't. I will therefore fairly, and at leasure enter there. But the Name hereof is Legion: for they are many. And should I only tyth them, 'tis ten to one but I am entangled with their Blasphemies.

So that a double number to the former shall serve my turn: though I shall send them packing sooner.

[ (1.)] 1. Is it not absurd then to a Miracle, That† 1.64 the Pope, as Pope, cannot err by any means? Understand it only in teach∣ing of the Church about Matters of Religion. When cer∣tain 'tis by Scripture,* 1.65 That every Man is a Lyar; then ly∣able to mistake at least. And were His Holiness a Saint in∣deed, and of the highest Form, and Captain of it, he were not thereby* 1.66 already perfect. Still he might be said but to† 1.67 see in part. And, good now, could the Man say, more surely than he saw? They fondly urge Christ's Prayer, that Peter's Faith might not fail. But as that concerns the Pope no more (we have seen already) than my best wishes for my dear Friend do my open Enemy; so it inferreth not, that Priviledg to Peter himself; who erred grievously af∣ter it. And to be sure, All true Believers had* 1.68 Christ's Prayer for them likewise: who are not thereby made infallible, I trow. But besides the most flagicious Lives of very many Popes, we shall see† 1.69 anon, that they have been Erroneous, Heretical, and Blasphemous with a witness!

[ (2.)] 2. A second is like hereto: If the Pope wants personal worth of his own, his Predecessors (Peter's that is) will serve his turn. Thus it is written in their* 1.70 Law. Now what∣ever God-Man hath done for the Sons of Men: shall not the Just live by his† 1.71 own Faith? And‖ 1.72 every one give an ac∣count of himself to God? And* 1.73 answer for what he hath done in the Flesh, good or bad? Or was there ever Robber guilty of such prodigious folly, as to make that a Plea for his de∣liverance from the Halter, because forsooth a great while since, an honest Man dwelt in the House he liveth in? Al∣though, in truth, the Pope hath not that to say for him∣self.

[ (3.)] 3. 'Tis such another, if it do not out-strip it far: That 'tis much less sin in a Priest to keep many Whores, than to marry

one Wife. This* 1.74 Campegius, Cardinal, and Legate to the Pope, spake without a blush. He knew, no doubt, his warrant from their† 1.75 Law: He that hath no Wife, and in∣stead thereof a Whore, let him not be suspended from the Com∣munion: but let one Woman, Wife, or Concubine, serve his turn. Modest Gentlemen! though left to scope enough! Yet God saith,(a) 1.76 Marriage is honourable in All;(b) 1.77 ne∣cessary to some; but(c) 1.78 Adultery shutteth out of Heaven. But must not shut out from Communion here on Earth; with Papists that is.

4. 'Tis as pretty also; That in case of necessity any Person, [ (4.)] Man, or Woman, may Baptize lawfully. And to fill up the measure of the Absurdity, He may do so, say they, be he* 1.79 Christian, Jew, or Pagan: let but the Matter and Form be right, with a due intention. 'Tis well however, that they make Reason, Tongue, and Hands together necessary in the Baptizer, for fear else lest Balaam's Ass should have taken up the Office. But our Saviour never said to any but his own Disciples, and they, I think, were Teachers, to be sure Christians, Teach all Nations, Baptizing them. Yet Roma∣nists make no matter for a Commission to it; no nor so much as being Christians.

5. Nay about tother Sacrament, there's brave work in∣deed! [ (5.)] for Accidents may subsist without a Subject, is the Do∣ctrine of their* 1.80 School. That is, there may be Round∣ness, Whiteness, Smell, and Tast of Bread, and so: but yet no Bread all this while. Forsooth the Substance thereof is by these Juglers pack'd off and gone. The Bread is chan∣ged, by the Charming Priest, into the Natural Body of our Lord. Only the Accidents are unkindly left behind alone. Yet, True Religion, Natural Reason, and very Sense, cry shame upon this grossest Dotage.

[ (6.)] 6. Once more, and about the same Affair; Christ's self-same Body,* 1.81 at the self-same time, may be in Heaven and Earth: and here on Earth; in ten, an hundred, nay a thousand, many thou∣sand places; and all at once. And certainly, so his Blessed Body, or this wild Fancy, must be a Prodigious Monster! If this be not to mingle Heaven and Earth together, what can do it? It doth at once belye the Scriptures, confute our Sense, and destroy the Humanity of our Blessed Lord! Hi•• Body hereby cannot be a True, but only a Fantastical Body.

But their Absurdities border as close on Blasphemy, as I observed before their Falshoods did upon Absurdity. I will therefore pass o're heaps with the bare mention of them. Bread after Consecration is a Reasonable Creature. A little and thin Wafer containeth Christ, Head, Feet, with Face and Hands, and every part, and all Dimensions. Dogs, Mice, and other Vermine, may eat the Body of our Lord. Sacraments confer Grace by the very doing of the Work. God may be pictu∣red, though no Man ever saw his shape. The Sign of the Cross, made by a Jew or Pagan, hath power to drive away the Devil. And multitudes more; but all upon the skirts of Blasphemy, as I said; even as near as Suburbs are unto the City. We will therefore enter there, and take a view thereof.

* 1.8210. The last kind of Lying Wonders, in point of Prin∣ciples, among the Papists, is that of Horrible Blasphemy. I shall only therein double the number of the last, as there I did of that before. And so the Reader must be content with one bare Dozen, instead of a whole Gross, that might be produced. And in this too I shall avoid the tyring of his patience.

11 What the Church teacheth, (the Romish Synagogue, that is, or the Pope; whether likes you best;) is the express Word of God. So saith the Great Cardinal Ho∣sius

(a) 1.83, and President of the Council of Trent. The Rhe∣mists are true Sons of that Church too. For 'tis their Doctrine; Whatsoever the Lawful Apostles, Pastors, and Priests of God's Church, (Popes, Bishops, and Inferior Clergy you must understand hereby) Preach in the Ʋnity of the same Church, is to be taken for(b) 1.84 God's own Word. And* 1.85 Eckius; What the Church defines, is to be as firmly be∣lieved, as it were expressed in Scripture.

2. Nay; the Scriptures owe their Authority to the Church of Rome: and She is Superiour to them. Thus(c) 1.86 Prierias, Master of the Pope's Pallace, against Luther. The Scripture is not Authentick, without Authority of the Church. So(d) 1.87 Eckius. Is not acknowledged, or esteem'd Canonical, un∣less it be proved by the Authority and Testimony of the Church: according to(e) 1.88 Azorius. Tradition is the very Rule of Truth: And again; The surest Rule of Truth, whereby we must examine the very Scriptures themselves, saith(f) 1.89 Pighi∣us. And Cardinal(g) 1.90 Cusanus tells us; There be no Com∣mandements of Christ, but such only as be so taken by the Church.(h) 1.91 Therefore the Pope's Instructions are better than the Scriptures. Say the Decrees.

3. For the Blessed Book of God: 'tis but(a) 1.92 Dead Ink;(b) 1.93 A Dead and Dumb Thing; A(c) 1.94 Black Gospel, and In∣kie Divinity; As a(d) 1.95 Nose of Wax, and Dumb Judges. Nay, the forementioned(e) 1.96 Cardinal and President of Trent Conventicle tells you; It may be said, in a pious sense, That the Scriptures were no more worth than Aesop's Fa∣bles, were it not for the Churches Authority. And others talk as basely and blasphemously, as they of Sacred Scriptures. Their None-such, Bellarmine I mean, cannot honestly plead Not Guilty. His black Mouth brands it as Ambiguous, and most Obscure. But that's but little. 'Tis not simply ne∣cessary; indeed 'tis insufficient without Traditions: nor was it ever meant to be, or is a perfect Rule of Faith. Such is the(f) 1.97 Popish Reverence for the Word of God! But the Pope himself,(g) 1.98 Leo the Tenth that is, blasphemeth them all out of the whole peece, in a worse than Heathenish or Jewish, even a plain Devilish Scoff upon the Blessed Gospel, calling it The Tale of Christ.

4. The Popish Canons may well be pronounced then of* 1.99 equal Authority with the Word of God. And he that doth not receive them indifferently, whether he be Bishop, Clerk, or Layman, neither doth he receive the Catholick Faith, nor the four Gospels to his Benefit. And this is not the talk of Idle Fryars,

Priests, or Bishop either: but of the Infallible Pope him∣self. Nay;* 1.100 Whosoever is convinced not indifferently to re∣ceive the Canons, whether he be Bishop, Priest, or Layman, is prov'd not to keep, and believe the Catholick and Apostolick Faith, nor the four Gospels to his benefit; saith another Pope. And who can marvel, if the Drove bleat according to the Bel∣weather, as that sorry† 1.101 Doctor, who said, We had better be without God's Law, than the Popes. Yes doubtless; A draught of rankest Poyson is better far than so much of the richest Cordial in the Wold! The Lord rebuke them. Jud. 9.

5. Well; let's proceed upon their Mass. The* 1.102 Priest is maker of his Maker. He that created you, gave you power to create himself. He that created you without your self, is cre∣ated by you, by means of your selves. What? Christ and Priest like Water and Ice! The Potter makes the Vessel, and the Vessel makes the Potter! Blasphemy to be abhor'd, yet Bedlam-folly, in the Non-sense, and contradiction of it, to be laughed at. Ʋnderstand ye bruitish among the People. Psal. 94.

6. This Bran-God of their own creating, must be fallen down unto, worshipped, and† 1.103 adored as He that made the Worlds, and redeemed Mankind. Thus they command, and practise daily. Shall I fall down to the stock of a Tree? Isa. 44. No, no: to a Wafer-Cake.

7. Then 'tis put into their Mouth, ground with their Teeth, swallowed into their Belly (and with that which follows) by these worse than Cannibals. Nay, Dogs, or Mice, or other Vermine may serve it so: but at their‖ 1.104 peril, if they can be catch'd. Well may they eat God's People up, when thsy serve their own God so! Psal. 14.4.

8. And now this Heathenish, Bruitish, Hellish Work,* 1.105 a∣vaileth for Remission of Mens sins; The Lookers on, as well

as Actors; Absent, as the Present; the Dead too, together with the Living. Hearken Earth, and be astonished ye Heavens! Christ only is the Lamb of God, that taketh away the sins of the World. Who by one Sacrifice, and that of Bloud perfects for ever them that are sanctified. So that, as there is no need; this Work is too great for Mass, and Priest, and Pope, and Devil, to effect.

9. But on, about the Pope. This wretched Mortal (if you believe them) hath far greater power than all the Pro∣phets, and Apostles, had together. You heard* 1.106 before he can dispense against the Apostle, the Law of God, and Na∣ture also. Nay, against the New† 1.107 Testament: yea, and with all the Precepts of† 1.108 Old, and New Testaments too. And how often hath he practis'd thus? Allows Incest; dischargeth Oaths of Allegiance; stirs up Rebellion; and abets Murders, even of Princes. Volums may be filled with these things; and a pretty flock of Instances we have had already.

10. Whoop; He can* 1.109 pardon All Mens sins; and give them likewise Eternal Life: if they will pay well for it, un∣derstand. You will hear hereafter of a Vertue in this Po∣pish Ware, I mean of Pardons, for making Guiltless One that had ravished even the Blessed Virgin. Only Men suffer Torments, it should seem, because, That fat Hog is not greaz'd. Else their Deliverance were as easily made, as talk'd of.

11. Why? He must needs be more than Man with them, who stile him familiarly,* 1.110 Another God on Earth: with heaps of other Blasphemies† 1.111 above recited. As the Root of David; the Lion of the Tribe of Judah; the Light come into the World; the Lamb of God, which takes away the sins of the World. And,

12. Lastly, The Lord our God, And* 1.112 Divine Majesty, is the Language given of, and to this Sinful Man, and Man of Sin. Yea in the Council, and Speech last quoted; not only the Prophecy made of Christ, Psal. 72.11. All Kings shall fall down before him; all Nations shall serve him, is applyed to this Antichrist: but our Lord's own words in just assuming, All Power in Heaven and Earth unto himself, Matth. 28.18. are villanously ascribed to this Eldest Son of the Devil, with excluding Christ from any share therein. From whence I think we may be able to give a good in∣terpretation of that other Complement His Wickedness useth to receive in Verse.

† 1.113Nec Deus es, nec Homo; quasi Neuter, es inter utrum{que},

O Pope thou art nor God, nor Man; thy Part Is neither; but Betwixt them both thou art.

That is, A Devil Incarnate. What else? Most certainly,* 1.114 Daniel's Horn, which had a Mouth, that spake great things:, and John's Beast, that on his Head had the Name of Blasphemy and a Mouth speaking great things and Blasphemies.

And, Reader; are not here Miraculous Principles for the Falshood, Absurdity, and Blasphemy of them? Though, if I say the half have not been told thee by me, therein I shall not speak the whole truth to one quarter; no nor the Tyth thereof. How could I multiply the Tale, until the Reader's Patience were worn out unto the very stumps? As, to ride Post, and reckon.

1. Peter is the Rock whereon the Church is Founded.

2. The Virgin Mary is our Mediatrix.

3. Nay all other Saints sustain that Office.

4. Even many that never were, or Saints, or Men.

5. Religious Worship must be paid to Stocks and Stones.

6. Images do as great, or greater Miracles than Christ himself.

7. Christ's Sufferings will not satisfie for our sins, but we must also make satisfaction for them our selves.

8. Such as died before St. Francis's Time, were saved by Christ; since, by St. Francis.

9. Those buried in his habit (though Turk, or Jew) are surely saved.

10. Chrism takes away Sin as the Blood of Christ.

11. Yet there's no Salvation without praying to Saints.

12. And to increase the amazement, Men cannot go to Hea∣ven, unless they will plunge themselves into Hell: that is, em∣brace their Devilish Doctrines, and become a Member of the Romish Synagogue of Satan, they say.

But enough of stirring thus in this stinking Kennel, this very Lake of the Bottomless Pit. Yet such Monstrous Princi∣ples swarm in Popery, as Worms do in a Dunghil; and their whole Religion is a very Leper. Yet we shall find their Proofs also are of a Peece with them. And so for the second Wonder of a Lye.

CHAP. II.

The Second Lying Wonder. Miraculous Proofs, of Popes, Councils, Canons, and Bellarmine himself.

THe former Wonder justly might afflict a Christian's Heart; and This will surely much affect his Spleen,* 1.115 at least. The strange Amazing Proofs made use of by them! But it is flatly necessary, that I should bound my self in such a Boundless Field as now I enter on. Well, for the Myste∣ries sake then, I will stint at Twelve. Provided always, that then my Reader should interpret me, when the round Dozen is pay'd off, that I mean no more than bare Interest thereby.

2. To begin then. The Pope is Head of the Catholick Church. A Sacred Axiome! In good time Gentlemen: And how is it proved pray? Why; 'tis as plain as the Nose in your Face forsooth, from their* 1.116 Holy Law. Our Lord said to Peter, John 21. Feed my Sheep. Ergo. A mar∣vellous Proof! And true Pope-like! For Feeding is a great way off from Ruling; yet both are common to every Pa∣stour. What's there for Catholick Headship then? But the mischief is, The Pope, howe're, is nothing a-kin to Peter; as was prov'd before. Wall, let's try again.* 1.117 The Civil and Ecclesiastical Swords both are in his hands. And good reason too no doubt! 'Tis said, Luk. 22. Behold two Swords. This cuts to the quick now, doth it not? Two Swords be∣tween Twelve Men, and for private Defence, sounds loud to prove Temporal and Spiritual Authority in the Pope. Why yes; so my Staff stands in the Corner; therefore 'twill Rain to morrow. Again though.* 1.118 The Pope is above

the Emperor, and all Secular Powers. I, that is he. God said to Jeremy; I have set thee over Nations, and Kingdoms, to root up, pull down, and destroy, Jer. 1.10. But the Pope is Jeremy. Yes, yes, or some thing else. Jeremy was by Word to denounce Vengeance against the impenitent Ene∣mies of God's People: and the Popes in Deed take Ven∣geance on the People of God; because they will not be God's Enemies. Pretty Jeremies, are they not! Well. But God made two great Lights. Yes; we have had that Freak* 1.119 already. For all that;† 1.120 No Man may judge the Pope; but every Creature owes obedience to him. Very likely! And 'tis proved by, The Spiritual Man judgeth all things; yet himself is judged of no Man. The Spiritual Man, that is the Pope. Mark that. Judgeth all things: that is all Per∣sons. For, though all Things are not Persons: who will deny but all Persons are Things? And that hits the Nail on the Head! Himself is judged: that is, ought to be judged. Would you have it* 1.121 plainer yet? Esay 10.15. Shall the Ax boast it self against him that heweth with it; or the Saw, &c. All others are but Axes and Saws: the Pope is the only Carpenter. And here he works by Rule, I trow! Nay; do you hear?† 1.122 None may censure the Pope's doings, though he so miscarry as to damn thousands besides himself. None, either Emperor, or all the Clergy, or Kings, or People, shall pass Sen∣tence on the First See, that is the Pope. Wot you why? Other‖ 1.123 mens causes God hath left to the Judgment of Men; That of Bishops, without all question, he hath reserved to his own Judgment. And what proof of this? 'Twas said to one, Thou art Peter, &c. And whatsoever thou shalt lose in Earth, shall be loosed in Heaven. Any thing more? Yes; Of this See I take it said by the Prophet; If she be debased: To whom will ye flee for help? and where will you leave your glory? A mad proof, if you but turn to Esay 10.3. the place referred to. I pass by, Ʋzza stays the Ark, and

dies for it. The Ark is Prelates; Ʋzza unruly Subjects. Let them look to it, that touch the Pope. However if his Holiness Yoke should prove intolerable, for all that it must be quietly born. For great reason doubtless! Yes;* 1.124 in memory of the Blessed Apostle Peter. And again in the next: because the† 1.125 Roman Church is set for a Glass and Example. Why; to despise her Command, were to incur the sin of Idola∣try: as is plain by 1 Sam. 15.23. Rebellion is as the sin of Witchcraft; and stubbornness is as Iniquity and Idolatry. Well prov'd‖ 1.126 Pope! For you must know, that as the Roman Church is above all Churches by Christ's own word,(a) 1.127 upon this Rock I will build my Church, &c. So likewise, by no means subject unto Kings and Emperors, notwithstanding some pittances of Tribute may be sometimes paid them for peace and quietness sake. And this is manifest, because(b) 1.128 Peter was not bad to give the Fish; but the piece of Money found in the Fishes mouth for himself, and Master. Though, would plain Truth go down, Churchmen should altogether be exempt from all Imperial Taxes.(c) 1.129 For in the time of Famine, Pharaoh, when he bought the Land of others, and made them slaves; yet so supplyed necessaries to the Priests, that they had left them both their Liberty and Possessions. And if I may make bold to in∣terpose one word, 'tis but this: Should not a Christian Em∣peror be all as good, as an Heathen One; when their Christian Priests are full as bad as Heathen Ones; for gross Idolatry at least? But this moreover; Their(d) 1.130 Clergy must not marry by any means; no no, they must not, prove they the while never so errant Whoremasters, or Sodomites. And one Pope proves it by Rom. 8.8. They that are in the Flesh (that is married Priests) cannot please God.(e) 1.131 Another by Levit. 19.2. Ye shall be holy, for I am holy. And indeed the Nail is driven home in the next(f) 1.132 Palea. Paul, it saith, to the Corinthians writes, (as 'tis falsly quoted by them) Do you abstain for a time, that ye may attend to Prayer. If Laymen must do so, much more Priests always; who must pray, and sacrifice always. Marriage it seems by these Unholy Ones, passeth for an Unholy State; whereas, I hear, the Modern Whore∣masters only brand it for some inconvenience. But let

not Secular Powers attempt a Reformation for all that: no, nor endeavour a preservation of the Church, without the Pope. No, by no means. But good now why? Saith* 1.133 Paul the third; Not only Uzza died for putting out his hand to stay the Ark: but Corah, Dathan, and Abiram were swal∣lowed up for rebelling against Moses and Aaron. So he: Rarely argued: and to a Demonstration! Ʋzza suffer'd not only for acting out of his Calling, but against the ex∣press command of God: Ergo Princes, whom God hath made Nursing Fathers to his Church, must not do their duty, but stand still and look on, whilst the Pope endea∣vours to starve or poyson her. Those Rebels, whom the Devil stirred up against God's Chief Magistrate, and Chief Priest, (which said Priest was to follow the said Magistrate as his Guide in all things) were dreadfully punished by a Miracle: Therefore God's Vicegerents must ask the Devil's leave, or, if you will, have his Lieutenants License, I mean the Popes, before they do the Work of God! For you must know, Princes are not to meddle in making any Laws about Religion: let the Necessity be ne're so great, and the Op∣portunity never so fair; they burn their fingers if they do it. Would you have it proved? Hear the same* 1.134 Admo∣nition of the same Pope.* 1.135 Ʋzziah was smote with a Lepro∣sie, for attempting to offer Incense. This is Incense, saith the Pope; not your Work, O Emperor, but the Priests of the Lord, and mine specially, to whom God hath given the power of binding and losing. And further,† 1.136 God alone must judg the Priests. Hear it proved, ye Hereticks, and disbelieve it if you can. God saith, the Pope goes on, to Wicked Priests, (well applyed to themselves) I my self over the Shepherds (so the Vulg. Lat. reads corruptly, Ezek. 34.10.) will require my Flock of their hand. Which as God will throughly do in his time, so if any one will take his Work out of his hand the while, he will sorely suffer for it. So he: and right Mathematically! But my Tale is well-nigh given. However I shall conclude with one other Instance of as great authority as any of the rest, and far more pregnant.

3. And indeed it is about a weighty matter, viz. the Religious making and worshipping Images. For which Prin∣ciple what* 1.137 demonstrative Proofs a Pope, and Patriarck, with a Council of 318 Fathers (as they are called) gave, I shall briefly offer to the Readers Wonder and Amaze∣ment. Now the necessity hereof is manifested thus: God made Man after his own Image. Abel offered Gifts to God; which he accepted of. Noah built an Altar to the Lord. So did Abraham to God's honour and glory. Jacob raised a Stone; and God was not angry that he did it of his own head. And worshipped on the top of his Rod. What serves this for? That we, too, should shew our love to God and his Saints, by representing their Figures in Images. Let's come to Scrip∣ture again, saith the Pope; Moses was commanded to make two golden Cherubins. And God did not disdain to speak for the Peoples Salvation thence unto him. Wherefore we must not doubt, but all things made for the praise and glory of his House, are holy and to be worshipped. Nay, he was bad to make a Brazen Serpent, and they that looked upon it were saved from death.* 1.138 Much more shall we by looking on, and wor∣shipping the Images of Christ, and All his Saints. Far he the doubt of this. Solomon made also a Cherubin in his Temple: why shall not we adorn God's House with divers Colours, and Pictures? Whereas the Prophet Esay likewise saith, There shall be an Altar in the Land of Aegypt in those days. And the Psalmist sings, Confessio & Pulchritudo coram eo; we read, Strength and Beauty are in his Sanctuary, (Psal. 96.6.) So doth their Montanus. Again, Lord, I have loved the Beauty (ours, the Habitation, as their best Interpreter, and last mention'd) of thine House. With more as plain Proof for making and worshipping Images, as any Fool, or Madman in the World could urge himself, or need have urged to him.

In another Action of the same Council,* 1.139 near to as good a purpose. As, If the Old Testament had Cherubins shad∣dowing the Mercy-Seat; Even we also will have the Images of Christ, the Holy Mother of God, and of the Saints shadowing

our Altars.* 1.140 Again, Whatsoever things were written, were written for our Instruction, (for their Vulgar leaves out Aforetime, which the Greek hath) Therefore Holy Images, and Pictures, are made for our Learning, Zeal, and Example. So: In the Psalm, Exalt the Lord our God: and worship his Footstool (for,* 1.141 at his Footstool) for it is Holy, or he is Holy. As for the Cross, God hath done many wonderful things there∣by: for he calls it the Tree of Life, and Tree of Knowledg. Elisha cast a Stick into the River, and he fetch'd the Iron, the Type of Adam,* 1.142 as it were, from Hell, 2 Kings 6. And rai∣sed the Shunamites Child by his Staff. 2 Kings 4. If it be impious to worship Bones, why were Joseph's with all honour carried up out of Aegypt? Genes. 50. How came a dead Man by touching the Prophets Bones to be raised to Life? 2 Kings 13.* 1.143 With what face canst thou rise up against me for worshipping Images, and the Cross, when thou knowest that Abraham worshipped Idolaters? Gen. 23. Moses did so to Jethro an Idolater, Exod. 18. Jacob to Pharaoh, Gen. 47. and Daniel to Nebuchadnezzar, Dan. 2? But I pass over multitudes. And indeed, to quote them all, would be well near a match unto their folly in urging them. These sure suffice to ground the Question on, Spectatum admissi risum teneatis amici••? In plain English, I cannot but think 'twould make Heraclitus laugh to hear such heaps of Miraculous, Monstrous, and Ridiculous Proofs. Well, as I reckon, my Task is over, and I have bated nothing of the Number promised. Nay, I must pray the Reader to observe, that in the whole Dozen, I have not fob'd him off with the idle prattle of any sottish, ignorant, and impertinent Priests, or Fryers; but all is either from the Infallible Judg himself, or at the least, from an Holy Council, and his Sacred Law. which Proofs however make such a demonstration of the stupendious stupidity of their Authors, with all their Abet∣tors, that I dare pronounce, whosoever will not grant them altogether, most prodigious, is himself a very Pro∣digy.

4. But lest it should be said, I have pick'd up Passages out of Darker Times, and of an elder Date, to expose them by, which Brighter Days, and Fresher Wits have much men∣ded for the better since; I am contented, out of civility to them, almost I think unto excess, to give them van∣tage, half that Number that is, from their Modern, Great, and most avowed Oracle, Cardinal Bellarmine, the Very Mastiff of their Cause, as the* 1.144 Ingenious Publisher of his Works, with an astonishing Wit expresseth him.

First then, The Marriage of the Clergy is an Abomina∣tion [ (1.)] not to be endured among the Papists. Protestants are of a contrary mind. Not only because of the horrible mischiefs of Whoredom, Incest, and Sodomy, that seem to have been wedded to their Celibacy. Nor barely, be∣cause the Priests and Levites under the Old Testament, yea the(a) 1.145 Apostles practice was quite contrary, most of them being (as is confessed) Married Persons; which hath been followed by the Greek Churches to this day, and was for many hundred Years by the Latin also: where we may likewise find many* 1.146 Priests Sons proving afterward Popes. But chiefly, for that the Holy Scriptures, as they make Marriage honourable in(b) 1.147 All, and necessary in(c) 1.148 Some; so they reckon it among the(d) 1.149 Vertues of a Bi∣shop, and rank the Prohibition thereof with the(e) 1.150 Do∣ctrines of Devils to be obtruded on the World in the last dayes, by Seared, Lying, Hypocritical Seducers, and Apo∣states, 1 Tim. 4.1, 2, 3. And, which is more than All with them, Their own Pope Pius the 2d, as their dear* 1.151 Platina doth assure us, said, Marriage was taken from Priests for great reason, but for greater ought to be restored to them. Why then must not the Clergy Marry?† 1.152 Bellar∣mine tells us; Because 'tis written, Titus 1.8. A Bishop must be sober, (it should be, chast, he saith) just, holy, con∣tinent. So the Authentick Latin. And because Chastity is common to the Married, the Apostle addeth Continence. Again, 2 Tim. 3.4. No Man that warreth, entangleth himself with

the Affairs of this Life. And no Body can deny but Marriage is such entangling. Once more, 1 Cor. 7.5. 'tis said, De∣fraud ye not one another, unless it be with consent for a time that ye may give your selves to Fasting and Prayer. Whence by good consequence, Holy Persons, since they must daily attend to the Business of Prayer, must wholly refrain the Business of Mar∣riage. Thus that Champion.

But the first Text is exactly Englished by our Transla∣tors, Holy, Just, Sober, Temperate. Yet read it as he; and the Apostle having spoken so honourably but verse the 6th of married Bishops, cannot, by fraud or force, be made to contradict himself in the same breath. So that by his own Interpretation, Chast must respect his behaviour at home, and Continent abroad; rather than his idle Fancy. For the Second, about Warfaring: Himself doth* 1.153 else∣where (in a time of need) confess that Text belongeth to the Clergy no more than to the Laity: and forbids only the too much carefulness about this Life. The guilt whereof I trow is often found among the Single, as well as Married Per∣sons: which may be also much prevented by a Prudent and Pious Wife. And for the last; 'tis extraordinary Prayer that is spoken of, because Fasting is joyned with it. As for ordinary, and daily Prayer; surely every Christian, whe∣ther with or without a Wife is thereto engaged, if we must Pray without ceasing. Now should the Apostle intend this latter, not only refraining Marriage, but Meats also (for Fasting is annexed) would be incumbent upon Priests: and that, themselves, to be sure, their Concubines, would not like so well. However Paul giveth no Command here, only a Permission: and that too upon some great Emergency, but for a while likewise, and then with mutual consent of Man and Wife. And what's all this to Popish Celibacy of their Clergy? Even as much as Chalk to Cheese. Only 'tis enough, and spare, to prove that Popery, still, hath its Miraculous Proofs.

[ (2.)] 5. The Monkish Vow of Continency in Men and Women, is pleasing unto God, and meritorious of Eternal Life. That's

a second Popish Doctrine. We doubt it shrewdly; because God no where hath commanded it; and it may be justly feared, He will one day say, instead of approbation,* 1.154 Who hath required this at your hands? Besides, how often hath it proved flatly necessary for these Vowers for preventing Whoredom to have married? Since Continency is a* 1.155 Gift which only some partake of, and woful Experience proves it falls to fewest of their shares, that thus undertake it. Then many other horrible mischiefs attend such giddy Ob∣ligations.

But the Cardinal proves it first, by Luk. 1.34.* 1.156 How shall this be, seeing I know not a Man? As the Virgin saith to the Angel. That is, How shall I have a Son that have vowed Virginity? Further; Some have made themselves Eunuchs for the Kingdom of Heavens sake, Mat. 19.12. That is,* 1.157 taken up the Vow of Continency. Lastly, 1 Tim. 5.12.* 1.158 Having Damnation because they have cast off their first Faith, viz. broken their Vow of Continency.

Now for the first; There is not, 1. one tittle of a Vow in the whole Text. Which only Answer proves his pre∣tence a Popish Dream. 2. Nor were there any such Vows ever among the Jews. 3. Nor could a y Vow be made by Children, under Government, without their Parents. 4. And how sensless were it to imagine, that Parents would by allowing such a Vow, frankly foregoe so great a Bles∣sing as just hopes of seeing Childrens Children? 5. Or can a Person in his wits think the espousing Mary unto Joseph was for any other, than that serious End, to enjoy the Blessing spoken of? 6. And can it savour of any thing else but Lunacy, to pretend, as Papists do, the rea∣son of the Espousal was, to preserve (forsooth) the Vow of her Virginity? Away with such a Bedlam Dotage. In the second Scripture, we have no more of a Vow neither. Not one Jota, that is. And known it is that many live and die Virgins, without a Vow upon them. Nay, the Continency of that Text is that which all cannot receive, our Saviour saith, v. 11. But Popish Continency by Vow,

they tell us, All are capable of if they will. To be sure then, their Vow is not intended by that Text. For the last. Faith was never used in the Scriptures for a Vow; much less, a Vow of Continency. A [first Faith] therefore for such a Vow, least of all. Besides, here is not a Syllable of Men, and Maidens, but Widdows only: and those such as were stricken in Years, and Servants to the Church al∣so. Now for Elder Widdows that had engaged to serve the Church, and make that their business; for them, I say, to break their Words, or Promises, and marry, may well be called a forsaking their former Faith, which they bad plighted: but thence to venture on the proving a Monkish Vow of Continency in Males and Females, and Young Ones too, (whose Number doubtless is the greater far) is such a Whimsy, as lodgeth not in any Crown, but such as teem∣eth with Miraculous Proofs.

[ (3.)] 6. Young Ones; Boys at fourteen, and Girls at twelve Years Old, may enter Monasteries, without consent of Parents, and against their Will, if the Parents can make a shift to live without their Childrens help. Here is a third; and of as bad reputation as either of the former. Not only for those Rea∣sons offered against the last; which are subversive of this too.* 1.159 But besides, the Apostle bid, Younger Women marry and bear Children,* 1.160 &c. And forbids receiving younger Wid∣dows to Church Service, till they are of threescore Years. Which shrewdly argues, that he would never allow a Vow of Con∣tinency in such green Heads, as are neither able to make judgment of themselves, nor of the thing they undertake. Much more;* 1.161 for that a Vow against a Father's Will by a Daughter under him, is expresly Null by the Law of God of old: and Children obey your Parents, is of eternal Obliga∣tion.

But 'tis strangely proved. Of the former part.* 1.162 Young Ones may do so: for Lament. 3.27. 'tis said; 'Tis good for a Man to bear the Yoke in his Youth. Mat. 19.14. Suffer little Children to come unto me. Amazing Provers! The for∣mer

Text is evidently spoken of Afflictions, and not of Vows. The latter concerns Children brought in Arms: and serveth no more to a Monkish Vow, than a dry Breast to an hungry Child. Of the other.* 1.163 Without and against their Parents. This is very agreeable to the Scriptures, saith the Jesuite. Gen. 12.1. Get thee out of thy Country, and from thy Kindred, and Fathers House. Deut. 33.9. Who said to his Father and his Mother, I have not seen him; neither did he acknowledg his Brethren, nor know his own Children: for they have observed thy Word, and kept thy Covenant. Psal. 45.10, 11. Forget thine own People, and Fathers House, &c. Mat. 10.37. He that loveth Father and Mother more than me, is not worthy of me. Luke 9.60. Christ would not let the Man go home to salute, or bury his Father.* 1.164 (Pretty salu∣tation of the Dead!) Oh, how agreeable the Scriptures quoted are unto the Point asserted! They hitch together like Iron and Clay. What's Abraham's Case, a married Person, and 75 Years old, vers. 4, 5. in removing upon God's Command into another Country for his Habitation, of kin unto young and single People's entring into a Mona∣stery against their Parents, and so God's Will? Or, the Levites (in his next Proof) among the Jews (with whom let it be observed there was never any Vow of single Life) and such too as had Children of their own, unto the pre∣sent purpose? The other three are of the same piece, and deserve no further notice to be taken of them, than only for affixing a Note of Admiration to them; they are such Proofs of Wonder!

7. The Relicks of Saints; as Hair, or Bones, or Flesh, or [ (4.)] Teeth; their Veils, or Cloathes; or other their Appurtenances, which they left on Earth, when they went to Heaven, must be Religiously worshipped by us. A Position of theirs, which sound Catholicks can't away with. Partly for that many of their precious Reliques are nothing better than Thieves, Dogs, and Asses Bones; and some yet worse than so. But chiefly because God forbiddeth such a Worship to any

Creature, and will have it wholly reserved for himself. Deut. 6.13. & 10.20. Which our Saviour thus Interprets, Thou shalt worship the Lord thy God, and him only shalt thou serve, Mat. 4.10. For their distinction (without a diffe∣rence) of Doulia, and Latria; the Scriptures know it not. Indeed as well prophane as Sacred Writings confound these words: as(a) 1.165 Paraeus, their own(b) 1.166 Valla, and(c) 1.167 Vives, with many others manifest; and may hereafter more appear. Moreover Paul forbids the worshipping An∣gels, much more Men; and most of all their Things be∣longing to them, without Reason, Sense, or Life. As the* 1.168 Angel therefore refused Worship from St. John, and bad him pay it unto God, whose due it was: and† 1.169 Peter did the like unto Cornelius: so could but Relicks speak, we think they would say to Papists. And 'tis very probable, that for prevention of such Superstition in the Jews, God hid the Body of Moses that it could never be found.

Tush! We are ignorant Creatures: but the‖ 1.170 Great Je∣suit clears the point so, that a Mole may see it. First, Ex∣od. 13. Moses carries Joseph's Bones out of Egypt with him. Then Deut. ult. God honoured Moses Body; in that he buried it with his own hands. Nay 2 Kings 13. A Dead Man was raised to Life by the very touch of the Prophet's Bones. & 2 King. 23. Josias commanded to save the Holy Prophets Bones. Yea, Esay 11.10. 'tis said, Christ's Sepulchre shall be glorious. So the Vulg. Lat,* 1.171 most falsly: we, as their Learned Mon∣tanus, according to the Truth, His Rest shall be, &c. So Christ's Garment heal'd upon a touch, Mat. 9. Peter's Sha∣dow was ran to, Acts 5. And Handkerchiefs and Girdles were carried from Paul to the Sick, Acts 19.

Now to speak of Esay 11. in the first place. Were their Reading right, as 'tis not, what vast difference is there betwixt the Sepulchre of our Lord, and the Appurtenances of their Saints? And betwixt Glorious, and being Religiously worshipped? That, the Church Militant is; but no Idolater (that I know of) saith, Ergo, This is due unto Her. Be∣hold the Reason of the Wheelbarrow! That goes to rumble

to rumble, therefore dearly Beloved love one another! The other Scriptures prove his Point accordingly. They witness indeed God's Almighty Power, commend decent Burial, and the like: but put Ergo after any of them, and their Conclusion will not hitch so well thereto as Chalk and Cheese together. So that this must also to the Tale of Prodigious Proofs!

8. Pilgrimages unto Temples, and Relicks are (they tell [ (5.)] us) Pious and Religious Works. We must needs suspect them, as they are Will-worship, never appointed by God, nor like to be accepted with him. Besides, they make them Works of Satisfaction, in a blasphemous affront unto the Son of God, in whom alone he is well pleased, as the only Lamb that takes away the sins of the World.

But see him prove it from Scripture, Deut. 16.16.* 1.172 All the Males were thrice a year to appear before the Lord in the place that he should chuse: he saith, to go on Pilgrimage to the Tabernacle, or Temple of the Lord. Heleanah and Hannah diligently observed this, 1 Kings 1. So did Christ, with his Mother and Joseph, Luk. 2. and Joh. 12. Yea, the Gentiles leaving their own Countrey, came to worship at Jerusalem, Act. 8. As the Eunuch. Paul himself made hast to be there at Pente∣cost, Acts 20.

But is not this Arguing at a Monstrous rate? Paul was zealous for the Glory of God, and good of Souls, to catch an opportunity of casting his Net among a Shoal of Fish, in preaching at the greatest concourse of the Jews: The Eunuch took great pains to learn the way to Heaven. Hel∣canah, Joseph, and our Lord, were ready to obey the Com∣mand of God: Ergo, Doing what God never commanded, and for the ends he utterly condemneth, is Pious and Religi∣ous! Well prov'd, Wondermonger!

9. This once more. Blowing and Spitting on the Ears [ (6.)] and Nostrils of those to be baptized (to pass by Oyl, and Salt, and Chrism, &c.) are needful, at least, lawful Cere∣monies of the Church. To us it is a kind of sordid Sorcery;

to be sure, horrible Superstition. Do they know Christ's Mind better than himself? Or because themselves do like such beastly tricks, must he allow them too? Prophane In∣ventions of Bold Traytors! The Brass they coyn, to be as current as the Gold that hath his stamp upon it; notwith∣standing his Royal Proclamation touching all such Trash, That 'tis in vain to worship him,* 1.173 in teaching for Doctrines Com∣mands of Men!

* 1.174But saith the foresaid Gentleman, (under a just pang of fear, it seems) Blowing can't be laugh'd at, unless you will laugh at Christ himself, who did the like. John 20.22. For he breathed on his Disciples, and said, Receive the Holy Ghost. How Man at Baptism? Look again. And hold. Are you Christs? No, no; Conjurers. You, breath the Holy Ghost on Men?* 1.175 Yes yes; raise the Dead, create a new World, and then redeem it: do! Bold Blasphemers! We see that stark mad Fanatick Knipperdoling had a Master; and 'twas you. He breath'd the Holy Ghost, did he not? Your Spittle now, that filthy Excrement of your fouler Priest, must open the Senses to the Word! So you tell us. Pharaoh's Ma∣gicians were puny Witches unto you. They could never open their Masters Senses to the Word of God by all their Sorceries: But you have more ways than this to work such Supernatural Effects by.* 1.176 Your Holy Water, Holy Oyl, Holy Tapers, Branches, Ashes, Crosses (and who knows how many devices more!) are put unto this purpose. So many ways you have to send the Devil packing, that 'tis a marvel he should e're come near you! But that he is not such a Fool, to fear his own Feats. I verily believe your Tricks are as succesful this way, as any Horse-shooe nailed on the Door is against Witches; or Sieve hung up in the Stable against Hags.* 1.177 Well; Cornelius Agrippa was but a Bungler to you! As for the Cases referred to about our Saviour; what are they to Baptism and your paultry Priests? if be∣cause he used Spittle in curing of the Man born blind, you must do so to open the Senses to the Word: Why do you not make use of Clay likewise; for he did so? And if be∣cause

Christ touch'd the Ears of the Dumb, you must do so: Why do you not also Spit, and touch the Tongue likewise; for so he also practised? Nay, if you must be such proud and prophane Apes to Him in some things; where∣fore not in all? At least, to pass by all the rest, since he baptized with Fire, Mat. 3. Why should you not singe the Hair, or Cloaths, or something else, of those to be bapti∣zed also? Would not here be proof enough to save you harmless too?

But who but I could have so much patience, to spend so much time and pains, upon so many pittiful Toys and Trifles? Go thy ways Bellarmine, and be admired still for a Wonderful Don Quixot as thou art, for all me. I will ap∣ply me now unto thy Master, the Holy Pope forsooth. And if for this first Pair of Wonders, in Principles and in Proofs, there be any other Person that can outdoe him; ay, or come near him either by a whole Bars length; by my con∣sent, that Man shall bar his claim to Antichrist, and pass himself for Heir apparent to the Devil.

So much for the first Pair of things Miraculous with the Papists; Notorious Wonders of a Lye, Both. Though we have more to shew on the Popes behalf yet. I mean Mi∣raculous Prayers, and Preachings.

CHAP. III.

A second Pair of Wonders discovered: and the former of the Twain discoursed of: Miracu∣lous Prayers: for their Object and Lan∣guage.

* 1.178 * 1.179THeir next Pair of Wonders consisteth of Miraculous Prayers, and Miraculous Preachings: the former where∣of we shall consider in this Chapter. Now these, with Papists, are able to amaze an Angel, barely on the account (to pass by other respects) of the Object whereunto they are directed, and Language wherein they are delivered.

* 1.1802. First then, for the Object of their Prayers. That God Almighty should be devoutly invocated, meer Nature hath directed, and very Heathens always practis'd: But Holy Scriptures send us unto God alone.* 1.181 Call upon Me (no Creature) in the day of trouble. When the Disciples asked our Lord to teach them to pray,* 1.182 he directs them to God alone, and bids them say, Our Father, &c. Whereby the whole Trinity, say their own* 1.183 Learned, is intended. So that 'tis manifest, that every Other to whom we cannot say, Our Father which art in Heaven, is excluded. Yea the Apostle plainly tells us,* 1.184 That we cannot pray to them on whom we have not believed. And though Creatures may be believed, Only God is to be believed On. To God then only must we pray. The Popish excuse of praying unto Creatures, not as Authors of Divine Blessings, only Medi∣ators unto God, the Fountain thereof, is but the same with hers, that wip'd her mouth, and then was a very honest

Woman again. For besides that they wickedly call on Creatures, as Authors of Blessings (as you will see anon abundantly) the Apostle tells us,* 1.185 there is but One Media∣tor (in any sense) betwixt God and Man, the Man Christ Jesus. Which very thing his Lord, and Ours, had spoken in effect before him, saying,* 1.186 No Man cometh to the Father but by me. And to conclude, the best Creatures,* 1.187 cannot hear us;† 1.188 refuse Religious Worship from us: and there is not any Example of any such Homage paid with approba∣tion in all the Scriptures.

3. But notwithstanding this, were there a Wager of∣fer'd, that God Almighty hath not an equal share in Popish Prayers, I would not be the Man that should ensure him, that takes it up at 80 per Cent. Sure I am, Angels and Saints do so fill both sides of their Books of Devotions, that there is hardly any room at all for God to stand there: just none to stand in that Majesty he ought to do. For An∣gels; you shall not only meet with Invocations unto those in Scripture mentioned; but Apochryphal also. And for Saints, they have innumerable: Millia,* 1.189 quot nunquam mag∣nis venere Mycoenis, Many of whom lived more like Devils than Saints: and not a few, whose Saintship is so questio∣nable, that their‖ 1.190 Existence is justly doubted of. Nay it seems past question, That they never were Men. For Exam∣ple, S. George, S. Christopher, S. Catherine; the three Kings of Colen, the seven Sleepers of Ephesus, and the eleven thou∣sand Virgins; whatever other Numbers may be added. Yet all these Ghosts of Saints, and very Shadows of Men, are notwithstanding together with All Saints, and Angels, most devoutly prayed unto by Papists.* 1.191 Witness their Books of Devotions, and Daily Practice. Yea, that they might Ʋnchristen themselves, and be in nothing behind the Hea∣then, excepting Name only; they have for several Coun∣tries, several Patron, Guardian, Tutelar; Genii, Demons, Heroes: or what you please to call them. S. Martin for the Germans, S. Peter and S. Paul for Romans, S. James for

Spaniards, S. Denis for French, S. Mary for Switzer, S. Pa∣trick for Irish, S. Andrew for Scots, and S. George, at last, for Ʋs English. Nay Particular Cities speed as well among them. Yea particular Arts, and Families; as Physicians, Lawyers, Painters, Smiths, Shoomakers, Taylors, Potters, Hunters, and their Dear Whores too. Ay, and for particu∣lar Cases likewise. As against Burnings, Mildews, Cater∣pillars, &c. Poysons, Plagues, Feavers, &c. And for par∣ticular Cattel too, as Oxen, Sheep, the very Geese; and which by no means may be forgotten, S. Antony must be prayed to as Patron of the Hogs. Chemnitius gives a large Story of this their Sottish,* 1.192 Heathenish Superstition: to whom I refer the Reader, and conclude with the Prophets reproof; According to the Number of thy Cities were thy Gods, O Judah; and according to the number of the Streets of Je∣rusalem, have ye set up Altars to that shameful thing. Jer. 11.13.

4. But their Devotion of this kind unto the Virgin Mary is by themselves called Hyperdulia; and I must pronounce it Superwonderful. Verily as full of Vanity, nay Prophanness, yea and Blasphemy it self; and that by whole-sale, as the Shore is full of Sands. Should I collect all Instances of this kind, they would fill large Volumns, and I should run riot on the Reader's patience, and contract the guilt of needless Ink∣shed on my self to boot. I shall therefore be contented with a little Specimen hereof, and so dismiss it. I begin with Prose. Which if it shall not prove so toothsome as the Rythm that follows, the Reader may presume 'tis very wholsome, for it hath this Inscription on it.

Whosoever shall say this Prayer thirty days to the honour of the Blessed Virgin,* 1.193 shall merci∣fully obtain all his lawful Requests. Proba∣tum est.

HOly Mary, perpetual Virgin of Virgins, Mother of Mercy, Mother of Grace; the Hope of all that are desolate, the Comfort of all that are in despair: O thou pittier of the Miserable, sweet comfort of the Afflicted, and Mother of Mercies; most pious comforter of the De∣solate, and ready helper of the Orphans: Hear my Pray∣ers. And because, by reason of my sins, I am cast into several miseries and straits, I know not to whom I should fly, but to thee my Lady, the most sweet Virgin Mary, the Mother of our Lord Jesus Christ, the Fashioner of our Humanity. Therefore lend bountifully the Ears of thy Piety to my Prayers, for the Bowels of thy most merciful Son.

Now Reader, speak: Was ever Juno, Vesta, Minerva, Ceres, Diana, or Venus, who as the Poet Ennius reckons, were Heathen She-Gods of the Upper House, more fiducially invock'd, or so solemnly courted, as this Popish Prayer doth the Virgin Mary? We heard above, that their pretence was, they only used Saints as Mediators unto God: but do we not see by this, (as was then said we should do short∣ly) they make this Saint the very Author and Fountain of Mercy it self? Alas! 'tis still more impious. For the Con∣clusion makes our Mediator Christ a Mediator to her! This turneth Heaven and Earth quite topsie turvy.

* 1.194But let us hear another from Pope Innocent: the saying whereof daily brings thirty days of Pardon with it.

MOst Gracious Lady, and most sweet Virgin S. Mary, the Mother of God, the Mother of Orphans, the Comfort of the Desolate, the Way of those that go astray, the Health and Hope of them that trust in thee, the Foun∣tain of Life and Pardon, the Fountain of Piety and In∣dulgence, the Fountain of Comfort and Joy, give me true and worthy tears of mourning for my sins, grant me, by thy help, frequently to begin, perseveringly to continue, happily to accomplish whatsoever thy Son hath required me sincerely to embrace. O Mary, Flower of Virgins, Queen of Heaven, I humbly and devoutly beg, that with all the Saints and Elect of God, thou wouldst come and hasten to my direction and assistance, in all my Prayers, and Streights, and Necessities, and in all Affairs. O Mary, the Star of the Sea, the Haven of Safety, the pious Guide of those that Shipwreck, the most sweet Pa∣tron of the Distressed, the most Learned Advocate of the Guilty, the only Hope of those that do despair, the No∣ble Saviour of Sinners, shine on me, I pray thee, in my last day with thy most glorious Face: most Holy Nurse, and most pious Soul, tell me the Day and Hour of my Death. Whereas, at that time there is no other Hope but thou, O Virgin, that didst bear a Child, Mother and Daughter of the Father; to whom reconcile me. O in∣exhaustible Fountain of Mercies and Pardon; Yea Mercy and Pardon it self; that denyest none; most gracious Hearer, mercifully receive, and hear this humble Suppli∣cation, and grant me Life Eternal. Hear and answer me, most bountiful Virgin Mary, Mother of God and Mercy. Amen.

Wonder, O ye Heavens, and be astonish'd, O Earth! Be∣hold a Prayer, of a Pope, shall I call him, or Pagan rather?

Was ever Great Jove exalted higher by the Heathen, than this Woman by the Papists? Are not the Incommunicable Attributes of the Creator over and over ascribed to the Crea∣ture here? She stiled the Fountain of Pardon, Grace, Piety and Comfort, &c! Is She not made equal, nay superior unto God? Yea, God Ʋngodded, and Christ Ʋnchristed; in saying, That at death there is none other Hope but She? If there be such things as Vanity, Falshood, and Blasphemy, (whereof I spake at first) lo here they are by Wholesale, with black Idolatry to the bargain!

Yet if the Reader be not out of all patience, I shall fur∣nish him with one more of this kind, and I trow as good as either of the former: for the devout use thereof,* 1.195 besides all other good turns, bringeth 500 years of Pardon, by the grant of five Holy Fathers; Popes of Rome. And this is it:

I Beseech thee, Lady S. Mary, Mother of God, and most full of Piety; Daughter of the highest King; most glorious Mother; Mother of Orphans; Comfort of the Desolate; Way of the Wandering; the Salvation and Hope of those that trust in thee. Virgin before, in, and after thy Birth. Fountain of Mercy; Fountain of Salva∣tion and Grace; Fountain of Piety and Gladness; Foun∣tain of Comfort and Pardon. For that holy and inesti∣mable Joy wherewith thy Spirit rejoyced in that hour when the Son of God was conceived, and declared to thee by the Arch-Angel Gabriel. And for that Divine Mystery which the Holy Spirit then wrought in thee. And for that Holy and Inestimable Piety, Grace, Mercy, Love, and Humility, by which the Son of God came down to take humane Flesh in thy most Venerable Womb: and wherein he had respect unto thee, when he com∣mended thee to St. John the Apostle and Evangelist: and when he exalted thee above the Quire of Angels. And for that inestimable humility in which thou answeredst the Arch-Angel Gabriel; Behold the Handmaid of the

Lord; be it unto me according to thy Word. And for those most holy fifteen Joys which thou hadst of thy Son, our Lord Jesus Christ. And for that holy, greatest compas∣sion, and bitterest grief of heart, which thou hadst, when thou sawest our Lord Jesus Christ, thy Son, stript before the Cross, and lifted up thereon, hanging, crucified, wounded, Gall given to him when he thirsted; heardest him crying, and sawest him dying. And for the five Wounds of thy Son. And for the shrinking of thy Bow∣els, by reason of the exceeding grief of his Wounds. And for the grief which thou hadst, when thou sawest him wounded. And for the Fountains of his Blood: and for all his Passion: and for all the grief of thy Heart: and for the Fountains of his Tears. That with all the Saints and Elect of God, thou wouldst come and hasten to my help and counsel, in* 1.196 all my Prayers and Requests; and in all my Streights and Necessities. And in all things in which I am to do, speak or think, all Days and Nights, Hours and Moments of my Life.

With many more imper∣tinent Requests. At last concluding;

Hear and answer me, most sweet Mary, Mother of God and Mercy.

Amen.

Now if such Prayer, besides the former Characters gi∣ven them, are not silly, sottish, Bedlam to a Miracle, let the Reader judg!

5. But this first course of Prose hath almost clog'd his stomack, I fear: However a Service of Sweet-meats may not offend. And sure the Rythme of these that follow, what-ever the Reason, or Religion prove, will render them such.* 1.197 'Tis excellent Poetry, I assure you. Their first Catch, or Prayer, all is One, that I shall commend, is that Passio∣nate Canto of the Roman Breviary;

Dulcis Amica Dei, Rosa vernans, Stella decora, Tu memor esto mei, dum mortis venerit hora.

In English thus, could a Translation possibly reach it.

God's Sweet-heart, springing Rose, and Star of Grace, Think on me still, till I have run my race.

Ha! but what becomes of thee, Man, after this race is run? This Prayer takes no care of that. Howe're it is fit Lettice for a Fryers Lips; and makes them smack again, I warrant you. Let's try further.

Supplicamus nos emenda,* 1.198 Emendatos nos commenda Tuo Nato ad habenda Sempiterna gaudia.

Dainty gingling, and pretty modest! But our̄ English Reader doth not edifie yet. Well then, Canto the second in our Mother Tongue.

Do, we beseech thee, us amend, Do so amended us commend Ʋnto thy Son, that in the End We may joy eternally.

Though the Virgin Mary be no Cobler nor Tinker; she is, it seems, a Soul mender notwithstanding, in the Popish Reckoning. Ay; and the best of the Profession by Canto the 3d, from the same Author.

O Regina poli, Mater gratissima proli,* 1.199 Spernere me noli, me commendo ttbi soli.

In our Language to this purpose.

O Queen of Heaven most mild, dear'st Mother to thy Child, Despise me not poor Dust; In Thee alone I trust.

Commend me to the plain, down-right Idolaters! And how many inches short, I pray now, are the Horae Virginis?

* 1.200Te Laudamus, & rogamus, Mater Jesu Christi; Ut intendas, & defendas Nos à morte tristi.

We do thee praise, and beg always, Christ Jesus Mother dear, That thou attend, and us defend From sad death which we fear.

I take it, this is but little inferior to those before; if it be construed to the best advantage. As likewise that other most Authentick One in the present Roman Breviary, four or five times made use of:

* 1.201Maria Mater Gratiae, Dulcis Parens Clementiae, Tu nos ab Hoste protege Et Mortis horâ suscipe.

Of Grace the Mother, O Mary, Sweet Parent too of Clemency, Defend us from the Enemy, And take our Souls when we shall die.

Is not our Blessed Lord finely honoured by such Petitions to his Mother? Is he not made to stand by as a Cypher, when she alone must signifie all in these Devotions? Or should we give it them, that they mean, against, and con∣trary utterly to the plainest words, no more but a Media∣tion by Her unto God on their behalf, must not such Peti∣tioners justly fear to speed no better by a Mother's Media∣tion to a greater than Solomon,* 1.202 than Adonijah did by the like course to Solomon himself: Even speak words against their

own Life? I know their wil'd presumption of the Vir∣gins greater influence on, and power over the King of Kings; than King Solomons Mother had on him. Whence they arise unto that pitch of horrid Impudence in their Prayers to this Mother, That she would command her Son. As if a Creature were superior to its Creator: and Christ in Heaven at his Fathets right hand, might be handled, as when on Earth he sat upon his Mothers knee! But what will Rome's Whorish Forehead blush at? Hear the Prayer.

O foelix Puerpera Nostra pians scelera Jure Matris Impera Redemptori.* 1.203

As much as to say in English,

O happy Mother of a Son, Who purgest Crimes that we have don, As Mother lay commands upon The Redeemer.

Here's a Prayer short indeed; but not sweet: nay sour, as Hell it self. Nothing but Sacriledge, and Blasphemy; Both of the deepest dye, being belch'd out by it. She purge our sins! And she, superior unto God! For so com∣manding necessarily implies.* 1.204 But Babylon is a Land of graven Images, and they are mad upon their Idols. Nor doth the guilt hereof light only upon the Heard of Priests and Fry∣ers; for the Author quoted, proves Bellarmine himself to favour it, and Cotton to be a profess'd Defender of it. And what wonder, when indeed their present Breviary saith, again and again, the worst you heard, almost in terms.

* 1.205Monstra te esse Matrem Sumat per te preces

Qui pro nobis natus Tulit esse tuus.

Shew that thou art a Mother; and Let him our Prayers from thine hand Receive, that for our sakes could be Contented to be born of thee.

Nay their own* 1.206 Cassander could not forbear the Cha∣stisement of this villanous Suit, Command thy Son, O happy bearer of a Child. But enough, if not too much of this also. Only now at parting I must needs declare, I think the World hath much nicknam'd both the Romanists, and their Religion likewise. This, at the best ought to be called Mari∣anity, and not Christianity; and themselves, no Christians, but meer Marians.

6. And now I am about to leave the Reader to his Won∣der. And yet me thinks 'tis pitty, though I give no Instances of their Prayers unto other Saints & Angels (whereof there are great store in all their Breviaries) that I should not afford him a little Vantage (much I am sure to his amazement) about their Religious Homage which they pay to things Ʋnreasona∣ble and Inanimate. It shall be but One Pair: and you know my value thereof,* 1.207 and the reason for it, a great while since. The first is then A certain piece of Wood, they call the Cross. If any of them have it made of any other Matter, I make no quarrel about that.* 1.208 Now to this Cross, I meet with this devout Petition, amongst a heap of others full of Wonder. Deliver me N. thy Servant, from all Devilish De∣ceits, and the worst thoughts that abide in me. So the Sa∣lisbury Church used it. However there is another oc∣curr's, as Ʋncontroulable among the Papists, as indeed it is Ʋnsufferable by all true Christians. For thus, a little before Easter, in their publick Worship, they use to pray unto this Piece of Wood.

* 1.209O Crux, ave spes unica. Hoc Passionis Tempore, Auge piis justitiam, Reis{que} dona veniam.

Thus Englished.

O Cross, our only Hope, all hail, Now on this Passion Day; Make good mens Goodness more prevail; Take Sinners Guilt away.

Their Great Schoolman, and Canonized Saint,* 1.210 Thomas Aquinas, reporting this, concludeth from it, That there∣fore the Cross of Christ is to be worshipped with Latria, that is the highest Divine Worship. And so they are profess'd Idola∣ters of the rankest sort, who dare to rob the Living God of his peculiar Honour, and throw it away upon a sorry lifeless Creature. So much of The Piece of Wood.

The other is A Piece of Linnen.* 1.211 For this old Wifes Tale there also is among them, amongst many others, that our Saviours Face, when he was sweating (at his Passion) being wiped with a large Handkerchief, or Towel, or what-ever it was, the lively Picture of his Face remained printed thereupon: Which precious Relick is amongst them still, and where∣unto, with many others, they put up this devout Orizon: namely, to the Holy Vernacle, as they christen it.

Salve sancta Facies Nostri Redemptoris,* 1.212 In qua nitet species Divini Splendoris, Impressa panniculo nivei candoris, Data{que} Veronice Signum ob Amoris. Esto nobis, quaesumus, Scutum, & juvamen, Dulce refrigerium, at{que} consolamen; Ʋt nobis non noceat hostium gravamen; Sed fruamur requie Coeli tecum. Amen.

With a great deal more to the same purpose in the same Prayer, and two or three more following it. Which, be∣cause we are not Papists, we must endeavour our People should edifie by; and therefore bring it into the Vulgar Language, as well as we can.

All hail, of our Redeemer, the most holy Face, Wherein doth shine the Beauty of Divinest Grace; Imprinted on a Snow-white Cloth by th' Power above, And on the Vernacle bestow'd, as Pledge of Love. Be to us, we thee pray, a Buckler, and Relief, A sweet Refreshment, & great Comfort from our grief; That Foes may never hurt us, but we still the same Men May Heavenly Rest enjoy with thee, for ever. Amen.

You see here as strange Devotion to a Rag, as you did before unto a Stick. And 'twere as easie too to shew the like unto a Stone, and Bit of Bread; their Images and Wafer Cakes. But that might quite amaze my Reader; as this, I doubt not, fills him full of wonder at the Objects of Po∣pish Prayers. Creatures you find they are; and those, not only such as are of noblest Rank, but of the lowest, basest form, besides; Ʋnreasonable and Inanimate Things.

7. But after this should the Question now be put, Do they not also use to pray sometimes to God? I must make answer, that it cannot be denyed, but that there are Pray∣ers found amongst their Books for every Person in the Sacred Trinity. But for a Specimen, I shall pitch but on one Pair of them, (you know the reason long since) and one Pair of Instances to either of that Pair respectively; and let the Reader judg the Parcel by the Sample. First, to the Fa∣ther then.

* 1.213Almighty, Everlasting God, in whose Name the Glorious Virgin and Martyr Dorothy overcame many kinds of Torments: We humbly beseech thee, that by her Inter∣cession

we may overcome all dangers, and find Her a speedy Helper in all our necessities. Through Christ our Lord.

And is not this a Prayer like to be heard, do ye think? Let's see another.

* 1.214O God, who by St. Anthony thy Confessors means, dost grant extinction of the† 1.215 Fiery Disease, and cooling refreshing to the Limbs diseased: make us, we pray thee, by his Merits and Prayers, to be delivered from the Fire of Hell, and being sound in Mind and Body, to be presen∣ted happily unto thee in Glory. Through Christ our Lord.

If such praying does it; I commend them, that they ask for something worth the having. But how do they court the Son? That's now to be observed. Well then, at conclusion of the Virgin Mary's Rosary, thus:

Orantibus Rosarium Aureum tuae Matris,* 1.216 Jesu, fac propitium vultum tui Patris.

To them, thy Mothers Golden Rosary that pray, Jesu, propitious make thy Father's Face alway.

And to clinch the Nail, (for 'tis all one) in Prose this fashion: O Lord Jesus Christ, We pray thee let the most Glorious Mother of God, always a Virgin, Mary thy Mother, intercede for us with thy clemency: whose most Holy Soul a Sword of grief passed through in the Hour of thy Passion and Death. Who livest and reignest God for ever and ever. Such Motives must obtain, no doubt! But they have weightier far to urge. Hear it in Rythme. Yet with this caution: that whosoever's Ear it tickles, a serious Heart 'twill make to tremble.

Tu per Thomae Sanguinem quem pro te impendit,* 1.217 Fac nos, Christe, Scandere quo Thomas ascendit.

O Christ, by Thoma's Blood, which he for thee expended, Thither make us to climb, where Thomas hath ascended.

Thus Impudent Blasphemy dares to match a Sinful, Po∣pish, Rebel, Bishop's Blood (Beckets by name) with the pre∣cious Blood of Christ; and to his very Face!

But 'tis high time for us to leave; though they will ne∣ver leave to fill us with astonishment at the Object of their Prayers!

* 1.2188. As much too for the Language wherein they are to be put up. This must be Latin: that it must by all means for∣sooth. A tongue their Vulgar understand as well, as their common Priests do Arabick; or our People Welsh: that is, not at all. Yet their Bible, Breviary, Sacred Missal; and so all Publick Service must be in that Unknown Speech.* 1.219 The Council of Trent (no doubt with them superior to that of Jerusalem, Acts 15.) Declareth, and Ordaineth their Latin Translation of the Bible to be Authentick, and only to be used in all Publick Lectures, Disputations, Preachings, and Expositi∣ons; and that no Man dare upon any pretence to reject it. Yea, it curseth him,* 1.220 that saith, The Mass ought to be celebrated only in the Vulgar Speech. Hence* 1.221 Bellarmine gives good store of Reasons, as he calls them, why it should be nothing else but Latin. His fourth is worth the hearing now, although 'tis true the rest are of the piece too; yet not so well wrought. If the Mass be not all and only in the Latin, saith he, a very great gap of Ignorance will be set open. Ministers will be content in being able only to read. (Hopeful Steers their Clergy are the while!) And by little and little they will for∣get the Latin Tongue. (Yes, easily, what they never had!) And so, they will not read the Fathers. (Many, if not most, and some of the best, are Greek!) And so at last not un∣derstand the Scriptures (Which they never make their bu∣siness!) A clinching, riveting Argument, I trow, for La∣tin Service, and only such! We must be of another mind. Being well assured 'tis not the wiser only, but the honester course by far, to follow Christ, and his Apostles, than Anti∣christ,

and his Vassals. Them we observe, in all Discourses, as by the way of Preaching, so of Praying, and Dispen∣sing Sacraments, always using the Peoples Speech with whom they had to do. And when our Lords Ambassadors were to deal with Persons of remoter places, and quite other Language, their Master furnished them with a Mi∣raculous Gift of Tongues, to the end their Errand might be understood by those to whom he sent them. Yet when this Gift became abused in the o're frequent use thereof, in Christian Assemblies, which understood no further than their Mother Tongue, we find the Apostle Paul severe enough in the reproof thereof; because it served not to Edification. Witness that 14 Chapt.* 1.222 of 1st to the Corinthi∣ans. For this being the standing Rule of all Publick Wor∣ship, That all be done to Edifying there: an Ʋnknown Tongue, that hath not an Interpreter, having no relation to that End, must be removed thence. He is laborious on this Point. For however an Ʋnknown Tongue may serve the user of it, 'twill not edifie the Church at all, he saith, v. 2, 3, 4. Nay, 'tis not of any use, as v. 6. But like to Pipe or Harp, that maketh no distinction in its sound: or Trumpet, that giveth only an uncertain sound, v. 7, 8. And as for Prayer particularly, that should be worded so, that it may be understood, and the Ʋnlearned able to say Amen thereto with understanding of what, and why he saith it, v. 15, 16. Else notwithstanding all that is said or done, Speakers and Hearers are Barbarians one unto another, v. 11. And for himself, though he had Tongues enough, he doth profess, that in all his Publick Services, he had rather speak five words that might be understood, than ten thousand otherwise, v. 19. In fine; if the use of Ʋnknown Tongues, in Publick Wor∣ship, although it be the extraordinary Gift of the Holy Ghost, and not altogether excluding the Language which the People understood, be notwithstanding censured by the Apostle as an Intellectual Weakness, at the least; which he gently doth, v. 20. Doubtless the Ʋtter Exclusion of a Language which the People understand, and Introduction

of another that they know not in the stead thereof, in the most solemn and constant Services of the Almighty God; and now that Gift is ceased; and after such a plain de∣tection of the Evil of it; doubtless, I say, this Practice must needs declare it self a notorious moral Wickedness; and is indeed a teeming Womb of a numerous Train of black Abo∣minations; and so bids fairer still for its great Vouchers claim unto that Title of the Man of Sin.

9. But what is the need of thus insisting upon plain Scripture, in a case wherein Mens common Sense cannot for∣bear to cry out shame upon the Practice? Doth any Man in the World think, that a Malefactor in his wits, and go∣ing unto Execution, would beg his Princes Pardon for his Life, no otherwise than a Parrot doth a Cloak; not under∣standing one word he speaks? Or if there might be possi∣bly found such a Bedlam Venture as that were, would any Prince, that were aware of his being imposed upon by such a knack, make any other Interpretation thereof, than as a perfect scorn and mockery of him? Yet thus doth Popery serve the King of Kings. All Publick Religious Offices of that Church, being in a Language which the People under∣stand not. And could my words but reach their Ears, I would expostulate a little with them. How can such Service be accounted* 1.223 reasonable? By what means shall it prove a† 1.224 Spi∣ritual Worship? Or, will God accept the Labour of the‖ 1.225 Lip and Knee, when the Heart is far removed? Which in this case must be unavoidably so. The Heathen Romans had their Officer to proclaim before the Sacrifices to their Idols Hoc agite: Engage your utmost in the business. And doth not the Almighty much more deserve it from us? Saith he not,* 1.226 Son give me thy Heart? And,† 1.227 Who is this that en∣gageth his Heart to approach to me? That,‖ 1.228 he is a Spirit, and must be worshipped in Spirit and Truth? That he ab∣horreth a* 1.229 present Lip, and absent Heart? And more, abundantly, to this purpose? Dare Men then presume a very Mag-pyes chattering of the words, an idle tumbling o're

so many Beads; the very Carcase of an Opus operatum, spend∣ing so much time, and doing such a Crop of Work, with∣out due sense of God and of our Needs, without all pas∣sionate longing after a supply, and fiducial recumbency on the Only Master of Requests in Heaven, (which cannot possibly be with us whilst we are doing we know not what) will serve Mens turns, and make them speed upon their Er∣rand? Beside how shall we know, but that instead of praying for us, the wretched Priest may be only cursing of us? And, is blaspheming God, whilst we fond Fools conceit him blessing of his Name? And shall we hoodwink'd venture our Amen unto the Business? As bad as this, 'tis said, hath been: and therefore, maybe so again. Why must Men run this needless Jeopardy? What if poor Creatures, by this Method of blind Devotion, should learn to do as much themselves: and in their ordinary private Service curse God and Man, in∣stead of praising him, and praying for themselves? This is undoubted, That Latin Service hath made mad Work. Nor will the Popish Proceedings afford us any good security for preventing like in time to come.

10. Of the many Instances of this kind that are upon record, it may not be amiss to acquaint the Reader with some few at least. Perhaps he may find pleasure, I am sure, their Latin Service will have little profit by the mention of them. Thanks to this Unknown Tongue, that a poor Priest of theirs, not skill'd beyond his Mothers Dialect, Baptized once a Child in this most Elegant Nonsense; Baptizo te in nomine Patria, & Filia, & Spiritu Sanctâ.* 1.230 The nearest English I can give it (for the benefit of our Coun∣try-men) is, I baptize thee in the Name, Country, and Daughter, and Female-Holy Male-Spirit. And pray observe, This unlucky mistake troubled the Infallible Chair, for a Decision, Whether the Party should not be again baptized. But it went happily on the Negative!

And because we are on Baptism, let us consider whether

the Irist Priest,* 1.231 Sir Thomas Tom Browne, came any better off, or no. He was to baptize a Child, (and you must know it was his handsel) and conning of his Lesson, like a wise M••n, before hand, he lights unluckily upon that curst Latine Abrenuncias Sathanum (I keep exactly to my Author) & omnia Opera. The Man begins to bless him∣self, and making the Sign of the Cross upon his Forehead, calls to the Clark that stood nigh to him, to know of him, what should be the meaning of th••se words? But Clark and Priest were skill'd much alike. Sir Thomas much amazed, knew however that Sathanum (or something like it) was Latin for the Devil; And the Devil's name to stand at chri∣stening of a Child, he thought was very unsit. Therefore to put a better in its room, out scrapes he Sathanum, and supplyeth Christum. And so the former Latin which stood for, Dost thou forsake the Devil and all his Works, is by his Reformation changed to, Dost thou forsake Christ and all his Works? Whereto the Gossips, in the Child's Name, must answer, I forsake them. Excellent Fruits of Latin Ser∣vice!

* 1.232But that English Priests was but a Peccadillo unto this: his, I mean, in Cambridg-shire, who in reading of the La∣tine Gospel said, Rundit for Respondit, and Bumpizas for Baptizas. Which, though a Popish Advocate may set off as a bare lapsus Linguae, tells you 'twas, the Ʋnknown Tongue that made him fall.

Yet this is pretty excuse for the poor Clark of St. Mi∣chaels in Cambridg Town, since Priests do happen to be out, as well as he.* 1.233 For thus he sounded his Dirge Lesson; Homo natus de mulbére breni ninens tempóre repeletur multis misteriis: Peccam, Peccaiu, Peccani, Peccain, Peccavi. A sweet Con∣fession; and did great Feats, no doubt, in Purgatory.

* 1.234Then for the Old Womans Latin Prayer, no Jury in the World but would find her Not Guilty, though 'twere as true, as 'twas notorious that she said her Ave (the very heart of Popish Devotions, and lying in the middle, be∣twixt Pater Noster, and Credo in Deum) in this elegant

manner: Avi Mari gratia plinam damsticum, benedittatu in mulabs Yeth benedictus frictus frentris tui sweet Jesus Amen. Here is now a Latin Salutation, that sure would wake the Blessed Virgin though she were sound asleep: and needs must bring a Blessing down upon the most Devout Saluter!

But commend me above all to that Popish Latin Prayer, called the Creed, in constant use with Common Papists in Queen Elizabeth's days; as doubtless still it is the same. Which when you have heard, 'twill be full time, and you shall have leasure, for any further trouble I shall give you about their Prayers, to stand and wonder at them. The Learned and Reverend Dr. John White doth thus report it, upon his own knowledg.

Creezum zuum Patrum onitentem creatorem ejus anicum,* 1.235 Dominum Nostrum qui sum sops, Virgini Mariae: Crixus fix∣us, Ponchi Pilati audubiteers, morti by Sonday, father a fer∣nes, scelerest un judicarum, fivis a mortibus. Creezum Spiri∣tuum Sanctum, Ecli Cathóli, remissurum, peccaturum, commu∣niorum obliviorum, bitam & turnam againe. He that were in the Fire, and would not come out to hear this Prayer, I think deserved to be burnt. But let no Body expect that I should make it English; for all the World can't make it sense. Well; though a serious Christian will have an aking heart at reading of it; I must suspect that Man of kin to He∣raclitus, whose spleen lies still the while. These are the natural products of Devotions unto God in an Ʋnknown Tongue. Plain mocking him, and doing woful mischief to their own Souls. Such are the Wonders of Popish Prayers! Whereat whoever shall not stand admiring, in mine Opinion, rather deserveth to be thought a Stock than Stoick. But we shall see their Preachings also make a lovely match unto their Prayers.

CHAP. IV.

Miraculous Preachings among the Papists. Their Doctrine and Hearers Both Wonderful.

* 1.236THe other Twin unto this second Pair of Popish Won∣ders, is the Miraculous Preachings that are among them. Which will be seen by considering but two things about them also.

• 1. The Manner of their Teaching.
• 2. The Nature of their Hearers.

* 1.2372. First for the Manner of their Teaching. Oh what rare streins of Doctrine flow from the Roman Lips; and in what an Elegant Style! (For both those things I must have couch'd together, I mean, their Matter and Words.) That this must needs be very wonderful, I durst appeal, without producing further Testimony, to those that have but read, and not forgotten the former Pair, of Principles and Proofs with Papists. Howe're, to clear the Truth yet more, and further please my Reader, I will take the pains to give him fresh and full content, I'le warrant him, about the Premises. And if those Sermons may with scorn be wondred at, that give the People Serpents instead of Fish; or at the best but Stones for Bread: ne're let him doubt, but that there are enough of such with those of Rome.

3. To begin then with an Exhortation, (for I hope you will not stand upon the Punctilio of a Text,* 1.238 and so, at all times). A Jesuit Priest, Master of one of their Socie∣ties, in the Year 1584, thus among other things instru∣cted his Disciples on Good-Friday. In this Holy Time of

Lent you have willingly heard the History of the Passion of our Lord, out of the four Evangelists; you have performed many Penances, with Watchings, Fastings, Prayers, Pilgrimages, Sack-cloaths, Whippings, and the like, whereby you have con∣formed your selves to Christ, and fulfilled his Passion, and sa∣tisfied for your sins. But I tell you, all these things will do you not one farthings worth of good, if you do not to morrow, according to the command of our Superiors, All and Singular of you confess your sins, and receive the Sacrament in the Ca∣tholick manner. Because the Holy Roman Church, which we ought to hear in all things, commandeth this. To hear many Sermons willingly, willingly and frequently to read the Holy Scripture, is in truth No sign of a good Catholick, but rather of an Heretick, who delight themselves therewith, as an Ape doth with a Nut. But the Only delight of a Ca∣tholick is to hear many Masses, and often to confess him. He that neglecteth or despiseth this, offends more heinously, Than He that never heard a Sermon all his Life, or never saw a Bible. So he. But when a poor Disciple of intimate Acquain∣tance with the Exhorter, ask'd him, How he prov'd his Doctrine? The Answer was; Holy Mother Church of Rome hath so ordained: whom if you do not simply obey, you will not be a good Catholick. The Roman Church saith not, The Word The Word, The Scripture The Scripture: but Mass and Confession. She is the Mistris, and the Living Law, and Word of God. Scripture is a Dead Letter, de∣termining nothing against the Authority of the Church of Rome; as a Daughter will not against her Mother, nor a Servant, or Scholar, against his Lord and Master.

Here is Popish Doctrine with a Vengeance: and all as well held forth! Wherby the Holy Jesus must have a Fescue held him by the Wicked Pope.

4. But another Rector tells them in his Sermon, That 'twas not their business to play the Preachers,* 1.239 but to prevent the growth of, and to extirpate Lutheranism. (So they nick-name the sincere profession of Christianity you must know.) If

Jesuits had done so at first, (saith he) the Church of Rome had been at peace by this time. But our Cause yet stands upon its feet: let's use our joynt endeavours, Strength and Arms; then shall we easily root them out. With more such admi∣rable stuff!

* 1.240But Father John outdid them both, Anno 1583. His Text was,* 1.241 We are made a Spectacle to God, Angels, and the World. It should have been, To the World, Angels, and Men: but the fault is small, in those that do not use to read the Scriptures. Among other choice Hints, he hath, The Holy Angels often appeared to our Father* 1.242 Ignatius Loy∣ola, and our first Ten Fathers. So our Father Xaverius, our Indian Apostle, was often by Angels keeping him, preserved from the Incursion of his Enemies. Our first Parents were in great distress in Rome, once upon a time, and knew not how to get their living. A certain Brother goes to the Market, with intent to beg from door to door. But on his way he prays the Virgin Mary to incline their hearts, whose Charity he should ask. He had scarce said the words; but behold a Noble Person, richly attired, gives him in his hands an hundred Crowns without asking. Home comes the Brother, and acquaints Ignatius. Our Fathers thought it was the Devil: (shrewdly guess'd; for why should not he be sometimes kind to his own Children?) They call upon the Virgin Mary, and received this Answer, (from the said Devil you may be sure on't) That she heard the Brothers Prayer. In the same Sermon they are told, That Jesuits could cast out Devils without controul. The Bishop of Vienna, and the other Secular Priests (All their own) were able to do nothing with a Maid possess'd. But when our Order came, from that one Maiden they expelled 12652 Devils, that is, Two Legions. The last whereof the Rector of Vienna said was Luther's Master; because he spake many hard words against the Jesuits. And, quoth he, you shall often read in our Letters from India, that the Devils frequently appeared to our Brethren there, and called them their Sons. (It seems Satan can speak Truth sometimes now as well as heretofore, Mark 1.24.) To conclude, This Preacher also

compareth the Jesuits Order to Nebuchadnezzar's Image; but so ingeniously, as well as copiously, that 'tis pitty but my Reader should take it at the first hand; and therefore to the Author quoted I transmit him.

5. Well; 'tis not fit we should live upon one Man on∣ly, we will therefore try another for an account of Won∣derful Popish Sermonizing. And that shall be for this turn Henry Stephanus in his Apology for Heradotus, or World of Wonders, as the Translator out of French doth first Entitle it. I shall pick out but few Instances, and leave the Rea∣der to himself for full delight with his great and choice variety. First then some Heads of that jolly Preacher Ba∣relett. The Text was Luk. ult. 18.* 1.243 Art thou only a Pilgrim (or Stranger) in Jerusalem, and knowest not the things that have been done there in these days? Hereon this Wit thus des∣cants like an Ass. Christ was a Pilgrim in three respects. In regard of his Apparel, his Lodging, and the Implements he car∣ried about him. First, For his Habit and Attire; A Pilgrim hath a Bottle, a Scrip, an Hat, and a Staff. Christ had first his Bottle, viz. the Flesh which he took of the Virgin Mary, which was of three colours. First, White, through the Vir∣gins Purity, Rev. 19. Behold a White Horse. Secondly, Red, with the Blood of his Cross, Es. 63. Why are thy Garments Red? Thirdly, Black, when his Body became black and blew upon the Cross, Es. 53. Et livore ejus sanati sumus: With his black and blewness we are healed: that they will have for Stripes. Secondly, Christ had a Scrip; viz. his Soul, full of the Gold of Grace and Glory. Thirdly, He had an Hat; namely a Crown of Thorns. Fourthly, He had a Staff, viz. the Cross. This is the reason why 'tis said, Art thou only a Pilgrim in Jerusalem: Namely in regard of his Attire. He was also a Pilgrim in respect of his Lodging. For Pilgrims, &c. And so on you may be sure, with false and foolish, fantastick and delirant dotages! As one whose Brains were on the ramble like a Pilgrim. Another Prea∣cher of theirs (as the same Author informs us) starting* 1.244

that difficult Question, Why Christ would not suffer St. Pe∣ter to use his Sword? Documentizeth the People with this wise Answer. Because he was not cunning at his Weapon, as having never learned at the Fencing-School: as well appeared in his cutting off Malchus Ear, whereas he should have cut off his Head. For is it a seemly sight (think ye) to see one car∣ry a Book at his Belt, whereon he cannot read? Even so (saith he) it is as unseemly a thing to see a Man wear a Sword by his side, who knows not how to use it. And so, besides the Cause assigned touching our Saviour's Command to Peter, of forbearing to use his Sword, he concludes two great Points out of that Text. First, That St. Peter meant to have cut off Malchus Head, when he cut his Ear off; but that he somewhat missed his blow. And secondly, That the Blade wherewith he cut his Ear off, was (forsooth) a Rapier. Keen Discourses; and Poynant Proofs! able to enlighten even Cimmerian Darkness!

* 1.2456. But one other Couple (if the Reader please) from the same hand. Maillard in one of his Sermons brin•• 〈◊〉〈◊〉 in Two Dames (a Mystery there!) viz. Truth, an•• ••al∣shood debating on a weighty Argument. Falshood affirm∣eth, That the Virgin Mary was conceived in Sin, during which time she was the Child of Wrath, and under the Curse; and that if she had not been redeemed by the Death of Christ, she had been condemned: which she would prove by several Argu∣ments. As, I was born in Iniquity, and in Sin my Mother conceived me, &c. Truth Answers: Madam, I cannot endure to hear, that the Virgin, who bruised the Serpents Head, and was from all Eternity chosen of God to be the Mother of our Lord, should so much as for a moment be under the Wrath of God: &c. In the end: after Truth had acknowledged that she was in danger to have fallen into sin, but that she had a special priviledg: 'twas asked her, But what say you, Madam, to the Opinions of so many Doctors, as S. Bernard, Th. of Aquine, Bonaventure, Guido, &c? She Answers, That before the Church had determined it, 'twas lawful to hold either way:

but now, since the Council of Basil is of another Opinion, 'tis dangerous to hold the contrary: and she thinks it no better than plain Heresie. And saith the Preacher Maillard; The words of my Text are plain, and pregnant for it: Thou art all fair, my Love, and there is no spot in thee, Cant. 4. Precious Dis∣coveries!

But short I take it of what the Curate of Paris made,* 1.246 who made no Conscience to swear in the Pulpit, in de∣spite of Lutherans: And went about to prove them worse than the Devil. The Devil (quoth he) will run away as soon as I make the sign of the Cross; but if I should make a Cross before a Lutheran, By G. he would fly in my face, and throttle me. But the cream of the Jest lies in his ingeni∣ous proof of Purgatory in his Sermon. Thus he attempts it. I am, as you know, the Son of Master E. N. (now de∣ceased) and we have a fair House at St. Anthonies Bridg: Whither going on a time, as I was benighted, my Horse which carried my Mayl (you must know he is a good one, and at your service, Sirs) against his custom staid, and began to cry Pouf, Pouf. Whereupon I said to my Man, Spur, Spur. Sir, quoth he, I spur him: but certainly he seeth something. Then I remembred that it had been told my deceased Brother, that certain Apparitions had been seen there. I said my Pater Noster and Ave Mary, which my good Mother taught me. And having so done, I bad my Man spur again; which he did. Then my Horse being but three or four steps further, stood stone still, and cryed Pouf, Pouf, again. And my Man assuring me that he saw something; I said my De Profundis, which my Father taught me; and presently my Horse went forward. But stopping the third time, I had no sooner said, Avete omnes Animae, & requiem Aeternam, but he went freely, and ne∣ver stop'd n̄or stayed. Now then seeing these wicked Hereticks say, that there is no Purgatory, and that we ought not to pray for the Dead, I send them to my Horse, that carrieth my Mail; I say to my Mail-Horse, to learn their Lesson. Only this Do∣ctrine of the Horse, a Man would think, argues the Preacher

very like some other Creature, by this pittiful Braying that he useth.

* 1.247I will not insist upon Fryer Devolay's witty Preaching: when, he said, These wicked Lutherans will not believe that the Body and Blood of Christ is in the Sacrament of the Al∣tar. For, say they, if it were so, they should then see it. But come hither, great Fool, (replies he) when thou hast a Venison Pasty, dost thou not say it is such, or such a Pasty? And yet thou seest not what is within it. Nor, on that Ghostly Fathers,* 1.248 who in his Sermon at Bourdeaux told his Au∣ditors, That when any thing was given for the Dead, the Souls hearing the sound of the Money falling into the Basin, crying, Ting, Ting, are so exceeding glad, and jocund, that they laugh out for joy, and cry, Ha, Ha, Ha; and Hi, Hi, Hi. With multitudes more of such like merry; or rather Mad, Prophane, and Stage-Play Discourses; for venting which their Witless, Graceless, Ghostly Fathers turn the Temple into a Theatre, and the Pulpit to a Stage; as the Author quoted doth abundantly manifest.

7. But these are all (and it cannot be denyed) but se∣cond-hand. Let us draw now at a Fountain Head. And I shall not meddle with more than two Pair of Authors here. Sermones Parati, & Discipuli, makes the first: and I will not be tedious upon either.

* 1.249The Text is Cant. 2.16. My Beloved is mine, and I am his. The Sermon thus begins. S. Agnes in these words doth glory of the mutual love, that was betwixt her Husband, Christ, and her self. We must know that there are many things for which God is wont to love Men. First, Is Charity, Prov. 8. I love them that love me; and those that seek me early shall find me. We find this in S. Agnes, that early, i. in her youth she sought God: and therefore she found him. And out comes her Legend. For, coming from School, the City Governor's Son meets, and falls in love with, and gives great Gifts to her, but she scorns all: and so on. Second thing for which

God loveth is Faith. S. Agnes had firm Faith. For when 'twas told her, Either Sacrifice to the Gods with other Virgins, or Whore with the Whores in a Whorehouse: and she was put naked into the Stews: God made her Hair so thick, that it covered her better than her Garments, &c. Third is Cha∣stity, or Virginal Cleanness. This S. Agnes had: and therefore her Husband Christ loved her: and preserved her pure in the Stews. For the Governors Son going into her, dyed. But at her Prayer was raised again from the dead. When she was cast into the Fire, it divided, burnt the People standing about her; but her self was not touched. At last her Throat was cut. Yet a Priest, much tempted by the Flesh, was cured by going to her Image, &c.

Once more. The Text is Cant. 4.7.* 1.250 Thou art all fair my Love; and there is no Spot in thee. In the words proposed; The Lord commends Margaret his Spouse from her Beauty. She was beautiful in Body and Soul. The Beauty of her Bo∣dy is touch'd there, Thou art all fair my Love: but the beauty of her Soul is touch'd there; and There is no Spot in thee. For the beauty of her Body, Olibrius loved her: for the beauty of her Soul, God. Then he proves both that of her beauty, and Olibrius his love by a Tale of a Tub, that is, her Legend. Now for the inward Beauty; that of the Soul, that is, it consisteth chiefly in two things; viz. Charity, and Chastity. And he proves it by S. Apocrypha, Wisdom the 4th, O quam pulchra est casta generatio cum Charitate! q. d. (he goes on) O how fair is the Soul that is kindled with Charity; and herewith is Chast! S. Magaret had them both. Her Charity is seen by her enduring death for God. In Goal the Devil came to her like a Dragon, to devour her: She made the Sign of the Cross, the Dragon crack'd asunder in the middle. Then he came to her like a Man; but she catch'd him by the Head, and trampled him under her feet. Then the Devil howled and said, let me be gone and I will come near thee no more. At last; they cut off her Head, and she praying to Christ, said, I thank thee, O Lord, that thou hast brought my Combate unto Victory.

Have mercy, I pray thee, of them who shall commemorate me; and shall call upon me in their Necessities; and mercifully help Women in Travail that pray to me. And a Voice came from Heaven which said, her request was heard. This is the sub∣stance of this Sermon also. And whether they be not a brace of choice Preachments, let the Reader judg; whilst I bring on the other.

* 1.2518. Here I shall pick out but Two, out of more than two hundred. Job 23.10. He hath tryed me as Gold that passeth through the Fire. So they read: and that is the Text; where∣on the Preacher thus. S. Lawrence was Gold, for the Per∣fection of his Life: and he was tryed, by the examination of his Punishment. Whence, in the present Sermon, to the ho∣nour of S. Laurence, three things are to be spoken of.

• First, His Priviledg.
• Secondly, Some things for our Instruction.
• Thirdly, Some Miracles.

For the first, we must know that S. Laurence had seven Pri∣viledges.

• First; He began to serve Christ when he was a Child.
• Second; Was Arch-Deacon of Rome.
• Third; Was very merciful.
• Fourth; Was a very great Martyr, by reason of various torments; and at last wasting on a Gridiron till he died.
• The fifth is, the Celebration of his Feast throughout the World.
• Sixth; Fast the Eve of his Holy-day.
• Last; He is mentioned in all Masses.

Now for the second part; For our Information, we are to know, that by his Example we are to be merciful, &c.

Touching the third part, All Men ought devoutly to pray un∣to S. Laurence to day. And first, They that are troubled with pain in their Eyes. For one night S. Laurence finding one blind in a Christians House, with the Sign of the Cross he gave him sight. And more of the same stuff. So poor Men that have not Bread to eat, should pray to S. Laurence. For when an

old Church of his was repairing, and the Priest, who imployed the Workmen, had prayed to S. Laurence; he multiplyed a lit∣tle L••af of Bread, that was scarce enough for three Men one Meal, that it served All the Workmen ten days. And S. Laurence too can help Men in extremities, &c.

Mat. 28.20. Lo I am with you alway,* 1.252 even unto the end of the World. This Sermon is the last of all about the Saints. But whether the Saint were Man or Woman; both, or neither; I'le not meddle. 'Tis the Great Saint Mass. Where the Preacher, after a very short Preface, falling to his business, tells us, Then G••d will be with us, when we di∣ligently and devoutly hear the Mass. Whence 'tis said, Lo I am with you, &c. (That you may see, how naturally their Doctrines are deduced from the Scripture: or rather what ignorant and impudent Abusers of the Sacred Text they are in their most solemn use thereof!) Whence (he goes on) In this present Sermon we must speak of the twelve Benefits every one hath, that devoutly and diligently hears Mass. (Whereto both Text and Bible wholly is an utter stran∣ger; indeed to the Tenor thereof a professed Enemy.)

But the first Benefit (saith the Preacher) is: That if a Man should give in Alms as much Ground as he could walk over whilst the Mass is saying, 'twould not do him so much good as the hearing Mass. (And the proof is this Praters bare word, and nothing else.)

Second; That Angels will delightfully stay with that Man, and carefully keep him. (And as well proved as to∣ther.)

Third; His Venial Sins are thereby forgiven. This is done nine ways at least. By taking Holy-Water, saying Consi∣teor, bowing to Jesus or Mary, &c. But the last is very ob∣servable, which is this. As many Pater-Nosters as are said in that Mass, or out of it either; (mark that!) for every Pater-Noster Venial Sins are pardoned.

Fourth; He that in mortal Sins hears the Mass, and is pre∣sent in the Church, when Christ is sacrificed on the Altar, all his Mortal sins are pardoned. For Henry of Hassia upon

Genesis, saith, Christ living on Earth denyed mercy to none that faithfully sought it: And said to the Thief upon the Cross; This day shalt thou be with me in Paradise: and to Mary Magdalen, Thy sins are forgiven thee.

Fifth; He that is present at Mass, may every day spiritually communicate. Augustine saith, Believe and thou hast eaten. And so his saying heartily, I would, but dare not for my unworthiness partake of this Grace; doth spiritually com∣municate.

Sixth; He shall be a greater partaker that day, of all the good things done in the Church by all Christ's faithful through the whole World. Psal. 119.63. I am a Companion of all them that fear thee.

Seventh; Thy Prayer is sooner heard in the Church, and presence of God. For 'tis piously to be believed, that that Saint, or those Saints, of whom the Mass is read, yea Angels who are present, do pray for him that celebrates, and them that stand round. And such Prayers are sooner heard.

Eight; The Souls for whom the Mass is said, or for whom the standers by do pray, have special comfort hereby. Witness that Soul that was to abide fifteen years in Purgatory, and was delivered by one Mass. ('Tis true, here's my hand!)

Ninth; One Mass in ones life time devoutly heard, is more worth than a thousand after death.

Tenth; A Woman with Child devoutly present at Mass, if she should fall in Travail the same day, 'tis to be hoped, that God will make her a joyful Childbearer, and the Angels will carefully keep Mother and Child. But let her devoutly pray at Mass-time to the Virgin Mary, to be a glad Mother, as she was at the birth of Christ.

Eleventh; Whatsoever a Man eats that day, it agrees better to his Nature after the Mass, than before. Moreover he will be prosper'd that day in his Labour, Craft, Buyings, Journies. Nor will he be poorer at the years end, if he hear Mass every day. Mat. 6. Seek first God's Kingdom, and all these things shall be added. (But this is running from God's Kingdom!)

Twelfth; If thou happen to die that day thou hearest Mass; Christ will be present with thee in thy extremity, and

stand by thee as thou didst by him in hearing Mass. (Which he comes not near; for his Soul abhors it.) Luke 6. With what measure ye meet, it shall be measured to you again. But enough of Conscience hence also. Now let the Reader judg what a precious couple of Sermons these are likewise! And if he can endure it, I shall devour the tediousness of one Pair of Preachers more: and then let them go for a Pack of Notorious, Bedlam, Prophane, and Ʋngodly Tri∣flers, as they are!

9. The Preacher upon whom I am now attending, was that famous Popish Doctor and Bishop, Jacobus de Voragine; so called, because they reckon him a very Gulf of Lear∣ning; and of Divinity you may be sure, particulary. And his Discourses have no meaner Title Than Golden Sermons. You justly therefore may expect no thin diluted Matter; but the very Cream from him. Well then; Text Luk. 14.17.* 1.253 And sent his Servant at Supper-time: And thus this Gallant Preacher doth begin. By the Supper, the End of the World, by the Servant, the Order of Predicators (that is, S. Domi∣nicks) is signified. S. Dominick was the Founder of this Order. But three things are required to the goodness of a Ser∣vant.

The first is Faithfulness, Mat. 24. Who is a faithful and wise Servant? That faithfulness S. Dominick kept for God. For three things he received of God, Body, Soul, and Tempo∣rals: which he faithfully gave to God again. For of his Flesh, he gave to God Purity; of his Mind, devout Prayer; of Temporals, a liberal distribution to the Poor. And so on.

Secondly, To the goodness of a Servant belongeth Cleanli∣ness. Psalm. He that walketh in an undefiled way shall serve me. S. Dominick had that Cleanliness; because he kept his Virginity pure. Which Virginity of his was much as the Vir∣gin Mary's, as far as was possible. She had Perfect Virgi∣nity in Mind and Body. So S. Dominick. One is not enough without the other. For the Angel appeared to John, Revel. 1. With a Golden Girdle about his Breast, &c. Then the Blessed Virgin had a Virginity dedicated unto Christ: for she first

vowed and dedicated her self to God. So S. Dominick. Vowed and sold his Virginity to God. Prov. ult. She maketh fine Linnen, and selleth it, &c. By fine Linnen, which is brought to whiteness by many clippings, is signified Virginity; which is gotten by many macerations. And lastly the Virgin Mary had a transfusive Virginity; which quenched all concupiscence in others towards her. (Silliness turn blasphemous now.) Thus 'twas with S. Dominick. For when a certain Scholar (A true and perfect Lying Wonder!) suffered a slip of the Flesh, and kiss'd his hand, the odour of that Maiden-hand pierc'd his heart, and quench'd the heat of his Lust. Therefore his odour may be compared to that of Cedar and Myrrh. For as the Odour of Cedar drives away Serpents, and of Myrrh Worms; so the Odour of his purity unclean thoughts.

Thirdly, Vigilancy is required to the goodness of a Servant. Luk. 12. Blessed are those Servants whom their Lord shall find watching. S. Dominick mightily watched in Prayer. His Prayers had six great Circumstances. 1. Fervent. He watched frequently all night in the Cloathes he came out of the Bath with: and in the morning they were drier than those that hung all night by the fire. 2. Efficacious. For he told a Friend he never asked any thing of God, but had it as he desired. 3. Light; and therefore mounted to Heaven. That is heavy Prayer, which is clog'd with the load of sin. He was without sin. (Gross Lyar, 1 John 1.8.) 4. Continual. 5. Devout. 6. Sin∣cere, &c. &c. O the choice Hints of this amazing Sermon! Yet I pass by five on the same Subject, viz. S. Dominick. How will foul Blasphemy; gross Falshood; idle, childish, and delirant Impertinency edifie a bewitched Auditory! Let's try again.

* 1.254Text Rev. 22.12. He that is Holy, let him be Holy still. So our Translation, truly. This Glorious Pulpiteer sets out. Holy Men, how holy soever they are in Heart, desire ne∣vertheless to be holy in their Body. 2 Cor. 7. Let us cleanse our selves from filthiness of Flesh and Spirit. Psalm. My Heart and my Flesh rejoyced in the living God. These two things S. Francis had; viz. a holy Body and Soul. That it might be truly said of him, He that is Holy, viz. in Soul; let him

be more holy, viz. in Body. (Rare Interpretation!)

First, He had an Holy Body:* 1.255 for all things that were in him were holy. Let's begin at the Head, and go down to the Feet. We shall see that from the Sole of his Foot, to the Crown of his Head, there was nothing but Holiness in him.

1. His Hair was holy. (And but for modesty, 'tis like, he would have said the same expresly of his worser Excre∣ments likewise.) For when a Man's House was falling, he took a little of his Hair, and put it into the Clefts, and the House stood firm, being established by the brittle Hair of the Holy Man. (Bravely said!)

2. His Eyes were holy. For thence came such quantities of devout Tears, that his sight was weakned. And when he was warned to forbear weeping, he answered, that there is no reason that for the love of this light, which the Flies have as well as we, the visitation of the inward Light should be driven away.

3. His Ears were holy. For they deserved to hear the Di∣vine Voice, and Angelical joyful shouting. He deserved to hear the Divine Voice thrice. And the Angels sung sweetly to him, when he was sick.

4. His Mouth was holy: for such powerful words came thence, that whom he blessed they were blessed; and they were cursed whom he cursed. Witness (two Strappers!) the Sow that died for eating a very tame Lamb, when he had curs'd her; and the Girl, whose sight was restored by his Spittle.

5. His Hands holy: for they were so consecrated with the Wounds, that the things he touched were holy. As Bread, which cured the Sick. (And more lies to the Bargain.)

6. So his Nails: for a tempted Brother, by pairing his Nails, and keeping it as Relicks, (the Parings that is) was freed and much comforted. (O that he had but turn'd a Gold-s••nder!)

7. His Writing too. (A part of the Body now out of use!) Which kept, did the like Feat. (Rare Amulets!)

8. And his Cord Girdle: Which dipt in Water, cur'd all Distempers. (More new parts of an humane Body!)

9, His Body was holy. For whipping himself against bad

motions, he said, Go to, Brother Ass, thus you must be ser∣ved, thus you must be lashed.

10. Likewise his Feet; being consecrated with Christ's Wounds. Whence, by the sprinkling the Water wherein they were washed, Cattel were cured of the Murrein. A just Ty∣thing! And lower this Holy Prater goeth not about this Holy Body.

* 1.256But secondly His Soul was holy (with a vengeance!) For when it went out of his Body, 'twas seen like a Star as big as the Moon; but the light thereof as great as the Sun. Great as the Moon, for his great Charity; light as the Sun, for his knowledg of God. And so on, to the end of the Rhapsody of witless Lies.

I pass by the Sermon on Matth. 13.44. The Kingdom of Heaven is like a Treasure hid in a Field. Where by the King∣dom of Heaven may be understood S. Katherine, he saith. On Prov. 12.4. The diligent Woman is a Crown to her Hus∣band, (as the Vugar Latin reads.) S. Cicely was diligent. And a parcel more such choice ones, upward of the num∣ber of 450; by the best that I can reckon.

* 1.25710. But it is time to let these Franticks rest; if that were possible. However I shall meddle but with One more: but 'tis their Sermon-Magazeen, in Folio, but lately built: The Author whereof brags, that almost all the places of Holy Scripture are explained therein. And then you may be sure to see what Shot and Powder Popish Sermons will be charged with. Well of the many Cartloads there, take but two handfuls.

* 1.258First of the Cross. There, among hundreds of like mad Passages we read; Christ was drunk with this Wine, (i. of the Cross, or Martyrdom) that others might more willingly drink Gen. 9. Noah planted a Vineyard; and drinking Wine was drunk, and naked in his Tent. And 'tis no wonder; For this Wine was so strong, that when he was to drink of it, he sweated blood, by reason of its strength, i. the fear of his Passion. And he was so drunk with this

Wine, that like a drunken Man he gave away all he had; his Mother to his Disciple, his Disciple to his Mother; his Kingdom to a Robber, his Body to the Jews, his Garments to the Souldiers, his Soul to his Father. And so he was wholly spoiled, and naked, and drunk, as Noah. And pre∣sently after; Our Lords Cross is an Enlivening Tree; which may be called an Apple-Tree. Cant. 8. Ʋnder the Apple-Tree I raised thee; there thy Mother was corrupted, there she that brought thee forth was ravished. (So the Latin, con∣trary to the Truth, and their own Montanus.) The Apple-Tree is the Sign of the Cross: whereon hung Fruit of singular tast and smell; and the plenty of its Fruits abiding in all Christians, never withers. A faithful Soul lying devoutly un∣der this Tree, whilst it honours the Cross of his Saviour, and worships under it, is supported to Life and Glory. There she was corrupted, &c. Because Eve, who was called the Mo∣ther of the Living, was there made the Mother of the Dying; corrupted to her self, and Posterity, and ravished both in Soul and in Flesh: because obnoxious to Original Sin, and adjudged to Death, as guilty, she should bring forth guilty, as mortal mortal, as doubly miserable those doubly miserable. And so onward, as well as before, like a Man in a Madhouse, or one inspired by Bacchus.

But another Title must be heard too.* 1.259 And that's the Eucharist. He that would receive the Sacrament, (saith the Author) according to the Apostle, ought to examine himself. And that in six respects. First, As to his five Senses. And in this Sacrament he must trust none of them, but his Hearing. Luke 14. I have bought five yoke of Oxen, and I go to prove them. There's the Five Senses, that ought to be under the Yoke, that is of Reason; and there is proving too. Gen. 27. Jacob's hands were deceived; by Feeling, he thought 'twas Esau: so his Tast; he thought he eat Venison: so his Smell; he thought he smelt Esau's Garments: and his Sight, 'twas said, that was dim. Therefore we must only trust our* 1.260 Hearing in this Sacrament. Whence 'tis Job 34. The Ear tryeth words. Secondly, We must examine our Ʋn∣derstanding.

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Thirdly, Our Affections. Fourthly, Intentions. Fifthly, Operations. Sixthly, Patience. All enforced by Proofs, Old Excellent, as the first. But they must be exa∣mined too, that Minister this Sacrament. Levit. 21. There be thirteen Blemishes that made uncapable of the Service. 1. Blind, by ignorance of Truth, as Hereticks; or so. 2. Lame, by de∣fect of Love, Goodness, or Charity. 3. Little Nos'd, by igno∣rance of what they ought to know. 4. Great Nos'd, puffed up with pride. 5. Wry Nos'd, by abuse of knowledg. 6. Bro∣ken Footed, that is, of perverse will. 7. Broken Handed, defective in good Works. 8. Blear Ey'd, by evil Intention. And so on to the Tens. For no Man can have the Patience to transcribe, or read such putrid and prophane Impertinencies and Abominations. Yet so is this Storehouse Fraught from one end thereof unto the other. More full of rankest Dung than ever was Augaeas's Stable. He that hath still more Ap∣petite, may travel to these Authors themselves. But let him beware of Surfeit; all Pages being filled with this kind of Luscious Poyson. For the bare English Reader, who hath a curious Pallate,* 1.261 as well as craving Appetite, let him go but to the Learned and Ingenious Author of Reflections up∣on the Devotions of the Roman Church, Part 1st; I'le warrant him gratified both ways, by one of the best Cooks in the Popish Kitchin, I mean their Dear S. Anthony; dub'd by the Pope himself, for his excellent Gift at Preaching, with that glorious Style of The Ark of the Testament.* 1.262 Of whose rare accomplishments that way, I make no discovery, be∣cause 'tis done so admirably to our hands already.

* 1.26311. Secondly: But the nature of their Hearers will make their Preachings justly yet more wonderful. But what kind of Auditors have they had, think we, to give us cause to wonder at them? Sure they were Men and Wo∣men, were they not? Who else but Reasonable Creatures should be capable of Preaching to? Tush, that is a lower Dispensation: and very Hereticks, that can't work Miracles, may do as much as that comes to. But these Angelical,

and Seraphical Doctors, you may imagine can do other Feats; and edifie Congregations (wonderfully to their Honour) of other kind of Mortals. What will you say to Beasts, and Birds, and Fish; nay very Stones? Were not the Instruction, indeed, a Miracle: And the Attempt Mira∣culous? Let very spight deny it, if it dare. Well; thus it hath been with Popish Preachers. And whether they have not better Proof for this wild folly, by, Preach the Go∣spel to Every Creature, Mark 16. than for most of their Foundation Principles, you heard before of, by what Proofs were then produced, I leave unto the Reader's Judgment; and pursue my Business.

12. First Beasts. Those are either Wild, or Tame.* 1.264 And though it may be pretty easie to deal with These, it can∣not but be a Mighty Wonder for Words to make the other tractable. Well, we shall see five or six Instances of them both; for more are needless. A certain Fryer,* 1.265 whose welcome Office 'twas to be the Monasteries Hogkeeper, whilst they were fatting by the Acorns that fell in the Woods, finding 'twas long, that he was forced to be absent from the Mass, and other good Matters, that other good Fryers had, out of his great Devotion, gets all the Hogs toge∣ther, and makes this loving and powerful Exhortation to them. Behold, Brother Hogs, that for these days that I have been your careful Keeper, I have plentifully taught, in∣structed, and informed you, where you may, and where you may not reach your feeding Mouths. (Excellently opened!) I desire you, that you would not, by exceeding those very large Bounds, breed strife to the Monastery, or dammage to our Neigh∣bours, with wanton Vagaries: specially since your lawful and allowed Limits are not narrow, and your Food the Acorns are not scanty. (No, nor the reason of his Argument!) For I am going now unto the Covent, where I will now refresh my dull and languishing Soul, and so will come again and see you. (Not before he was welcome to his Brother Hogs, ye may may be sure on't!) With these words therefore (saith my

Author) he commended the Hogs to the Divine Custody, and went his way. I now would ask the Reader's Plaudite; but that there is no doubt the Swinish Preacher hath been paid already, if not with Hums, at least with Ʋgh's sufficiently. And mark the wonderful success of this Sermon. The spightful Neighbours, though they endeavoured with Clubs and Forks, could never get these Edified Hogs be∣yond their own Bounds.

* 1.266Why as miraculous altogether was their S. Arnulph's Preachment to the two Pigs he carried in a Sack. Who, af∣ter other Discourse, charged them* 1.267 in the Name of the Lord to forbear Grunting, and they were still as Lambs, till he gave them leave to begin again. Well; But the Ass is louder, and more troublesome sometimes than the Hog: to be sure, we always take him for a Dull Creature. Yet how much good hath their S. Francis this way done with him? For once upon a time, this S. being preaching to a Company of Wise Ones, an Ass proves troublesome to him; whereupon he sweetly thus directs himself unto the Ass.* 1.268 Brother Ass, (Great is the Truth, and will prevail!) I desire thee to stand still, and not intterrupt the Word of God, which now I am preaching to this thirsty People. This word so cut the honest Ass unto the heart, that falling down up∣on his Knees, he hears the Sermon quite out quietly. And you may think, in charity, that he would frequent such opportunities for the future too. But by this Saints leave, I take the poor Priests Preachment more miraculous than his. Though, I must confess, he had this great ad∣vantage on his side, Their Bran-God was with him. In short, the Story is thus, out of‖ 1.269 Caesarius; An old Priest of Colen, one Everhard, was carrying once the Sacrament to a sick Per∣son, and meeteth in an high, and narrow, but deep dirty Lane, a drove of Asses with Sacks of Corn upon their Backs. The Scholar, that was his Lanthorn-bearer, and led the way, made shift to put them pretty well by: but the good Man himself, being old and weak, grew pale, and trembled, lest that, toge∣ther with the Sacrament, he should be tumbled down into the

Dirt. Yet taking hearty Grace, he spendeth this short Preach∣ment on the Asses. O Asses: what is the thing that ye are doing! What; do you not consider whom it is I carry in my hands? Stand still, fall down, give honour to your Creator: for I command it in his Name. Dictum factum!* 1.270 To see the strange success! He had no sooner said the words, but they all stood still, and fell down together. Behold their great Devotion! And that you may be sure they did not play the Hypocrites, see their Justice matcheth their Piety, they are careful of the second, as well as of the first Table. They kept their Sacks upon their Backs. So as they did the Popes God right, they did no wrong to their own Master neither.

It is less wonder, I confess, to find the Sheep,* 1.271 that sweet Creature, thus tractable. And yet 'tis worth our noting, that when this very Saint having had one of them presen∣ted to him, which he admonished, To attend the Praises of God, and avoid all Offences of the Brethren: the pious Sheep did take such notice of his Counsel, that when she heard the Fryers singing in the Quire, without any other bidding, she goes to Church, and there cries Baah, before the Altar.

But these are all Tame Creatures. Yet they were* 1.272 Wild Beasts that spoil'd S. Godricks Garden; but on his charge, In the Name of Jesus of Nazareth to be gone with speed, and come no more till Harvest, they then did accordingly. What say we to the Wolf, a Wild, a terrible Beast of Prey indeed? To attempt converting him, a Man would think would ask more Fortitude than Humane Store affordeth: no doubt requires an Angelical stock of Rhetorick to effect it. Why then, the same S. Preacher,* 1.273 must have them both, according to the Story in Speculum Exemplor. out of the Chronicles of the Franciscans, &c. For near unto Eu∣gubium there was so great and fierce a Wolf, as spared nei∣ther Beasts, nor Men and Women, and struck such terror in∣to the Citizens, that they scare durst stir without the City Walls. S. Francis attaques this Beast; not to destroy, but to

convert him: And therefore is not arm'd with Shield and Helmet, (Carnal Weapons!) but the Tool of Proof, The Figure of the Cross; which is easily wielded with one Fin∣ger. Well with one only Companion he advanceth to the Enemy, and up get the Citizens on high the while to see the Rancounter. The Wolf runs open mouth'd upon him: but with the foresaid Weapon, the Sign of the Cross, the S. puts by that Pass, both from himself and fellow. Strait then a Parly sounds; and S. Francis thus begins. Come to me, Brother Wolf: and in the Name of Christ I charge thee hurt me not, nor any Body else. O wonderful! down falls the Wolf just like a Lamb, upon the sudden, at the Saints feet. To him thus penitent the Saint goes on. Brother Wolf, thou dost a world of mischief in these parts, destroying God's Creatures, without all mercy; not only Brutes, but Men, that are made in God's likeness; whence thou deservest grievous death: and more on to that purpose. But, Brother Wolf, saith he, (insinuating most sweetly into his affections) I will make peace 'twixt thee and them; that they forgive what is past, and thou forbear the like in time to come: with a great deal more to the same purpose. The Wolf, by shaking of his Body, Tayl, and Ears; and by the bowing of his Head, shewed his acceptance of the Tearms. And at the last shakes hands upon the Bargain; that is, stretch'd out his right forefoot, and kindly put it into S. Francis hand. Which was repeated also before the People within the City after∣wards. Whereupon the S. in a Sermon upon that occasi∣on tells the People, That Brother Wolf (a Man would scarce have thought, but that the Ass we heard of had been some-what nearer of Kin than he) had now made peace with them for ever, upon those Equal Terms, whereof he likewise gives them notice. And so much for their Beastly Hearers.

* 1.27413. Next let us leave the Earth a little, and mount up into the Air: for Birds have thence come down to be Popish Auditors; even to the same S. Francis too. For he after a

short preparation of the Birds to attend the Word of God (an Orator to the Life!) thus sermonizeth to them.* 1.275 My Brother-Birds, (for there were no Hens among them, you must think, but all were Cocks) you ought much to praise your Creator, who hath cloathed you with Feathers, and given you Wings to fly; hath afforded the pure Air to you, and go∣verns you without your care. Vincentius and S.* 1.276 Antoninus are more copious, and express it with better grace; urging, that they neither Sow nor Reap, nor gather into Barns; and yet God feedeth them, and abundantly provideth all things that are con∣venient for them. (He might have instanc'd in this Witless Preacher also!) Well; he that had seen how they stretch'd out their Necks, and clapt their Wings, and open'd their Bills, (to receive the good Seed sown, you may conceive!) and look'd intentively upon him; not stirring till they had the Blessing (as both those Authors tell us) with the Sign of the Cross, and then flew all away together (as merry as all the Birds in the Wood) I am very confident, had he been the rankest Heretick in the World, would have pro∣nounced both Hearers and the Preacher, with his preaching also, well worthy of admiration. Know this, the Saint was so affected himself, that he repented of his past ne∣glect herein, and resolved to be a diligent Preacher for the time to come, to Birds, and Beasts, and all other Creatures as his Brethren. Vincentius and Antoninus call it by the name of Preaching; and tell us, though the Preacher's Coat did touch the Birds as he walk'd among them, they never stir'd, till he had dismiss'd them, as before.

But this perhaps you'l tell me was done a great way off. What will you say then to as good a Feat at home; and that too performed by a She-Saint? Whom if you will not allow a proper Preacher, 'tis but admitting her a Prophe∣tess, and that's as good altogether. 'Twas S. Wereburga, our Country-woman, and King Wulfur, and Queen Er∣mingilda's Daughter, that I mean:* 1.277 and I have Simeon Redi∣vivus, that is, Friar Cressy for my Author, in his late Le∣gend, which he nick-names Church History. This Gentle∣woman being Governess of three Nunneries (being no

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more, she was no Tot-quot then) was much troubled with Wild-Geese, that devoured her Corn, and other Fruits, (what I neither know, nor can imagin): and commands her Steward to go his ways, and shut them all up in an House together. (For she meant to bestow a Sermon on them.) The Steward thought she had been in jest. (A shrewd mistake, to construe such a serious Person so.) But being bid again, into the Field goes he, and in his Mistress's name, commandeth them to follow him. Which the whole Flock of Wild-geese tamely do; and are shut up according∣ly. Next morning (and it must ask some time to pre∣pare an Use of Reprehension, that might fasten on such fickle Creatures) in comes the Holy Virgin to them. There she convinceth them, that they were unjust Ʋsurpers, and seis'd on that which did not belong unto them. (Plain dealing is best, and specially in so plain a fault.) In short: She chargeth them to be gone, and come no more for ever. (Which was, however harsh it seems to sound, a very sweet fare∣wel; for their former guilt is all forgiven.) And saith my Author, They flew away, and no Bird of that kind was af∣terward seen in that Territory. (O the success of Reproofs, made up as Oxymel! Vinegar-Chidings sweetned with Honey-Pardon will do Wonders! As here it did.) I do not insist upon the Tale of one of these Geese being stollen and hid by a Servant; of the others fluttering with great noise over the Virgins Head to acquaint her with the Theft; her Englishing their Complaint by Inspiration; discovering, and restoring what they had been rob'd of; because the Au∣thors Tale-masters were not agreed, whether the stollen Bird were kept alive, as One; or kill'd, and restored unto life by the Virgin, as another of them doth report. How∣ever I cannot see wherein our Female's short in the improve∣ment of her Talent of Bird-Preaching to the Masculine Francis: unless it were, that he perhaps more often exer∣cis'd his Gift that way than she.

For indeed another time we read of an effectual Rebuke of his upon the Swallows,* 1.278 when their noise was too offen∣sive, as he was preaching. For saith he to them, My

Sister Swallows, (for a different reason from, saying Bro∣ther Birds, before) 'tis now time that I should speak: because you indeed have said enough till now: (fair play to let him have a turn): but henceforth, till the Word of the Lord be made an end of, do not you speak any more at all. But they, as if they had been reasonable Souls, were hush'd, and never stir'd from the place till his Sermon was done. And who, but will be inclined to think, in charity, that this Saint instructed al∣so the Birds in the Marshes of Venice, when he sung Prayers among them; that is his Canonical Hours? Especially since the Author tells us he said, Sister Birds,* 1.279 ye ought to forbear singing until we have payed God the Praises that are due unto him. Well then, that S. Francis should bear away the Bell in this respect, we cannot be much unwilling: the rather too, when we remember, that the Scholar of Paris being troubled with a Swallow, told his Fellows this was one of those that did molest S. Francis in his Preaching.* 1.280 And therefore boldly said unto it, I command thee, in the name of S. Francis the Servant of God, that coming unto me thou pre∣sently hold thy peace. Upon the very hearing of whose name, she did accordingly. S. Francis therefore was more frequent in the Bird-teaching Trade than she. But both are marvellous at it.

So was S. Cutbert too, to say the truth;* 1.281 for preaching thus to the Birds that spoil'd his Corn, Why do ye touch that you never sowed? Is it because ye have more need than I? If God hath given you leave, do what he allows: if not, be gone, and hurt no more another Mans. And all went strait away and never troubled him more.

14. But let us now set Sayl,* 1.282 and see wh••t the Waters will afford us like to that the Earth, and Air hath done. There are a People likewise there inhabiting, for whom the Papists have a special kindness. And reason good: There are so many Fish-days with them.* 1.283 To be sure they deal with them effectually. I do not know in what an humour I may find my Reader, else I would presume to say, the very Saint I spake of last, did (as you heard his resolution

that he would do was) drive a Trade this way also. For when a fair large Tench was given him alive, as he was aboard upon a certain Lake, he calls it Brother, and prays, and blesseth it in the Name of the Lord, and putteth it again into the Water. But then continuing Prayers and Praises, the Fish playing in the Water, stird not from the Ship until the Saint, having done his Prayers, gave him license. If so much of Religious Work may not be esteemed to have something of preaching in it, although that very name be not expres∣sed, I think the Reader wants a little charity to the great charity of that Saint. But S. Anthony howsoever, who is Canonised with them; and, before you heard, was called by the Pope, the Ark of the Testament, was a manifest Hol∣der-forth unto the Fish.* 1.284 Speculum Exemplorum telleth us; That this great Saint being preaching once unto some He∣reticks, they did not care to hear him. What should he do? But by Divine Inspiration (so 'tis worded) to the River by the Sea-side goes he, and standing on the Bank, calls to the Fishes thus, in the Name of the Lord. Ye Fish of the Sea and River, hear the Word of the Lord, since the Hereticks despise the doing of it. And on the sudden, unto S. Anto∣ny come so great a shoal of great and small Fish, as the like was never seen in those parts, and held up their Heads some∣what above Water. ('Twas well so, that he might see the People unto whom he preach'd.) Nay most elegantly and very copiously our Author describeth the Order of that Army of Attendants there, which I pass by, save only that in the shallowest Water the least Fishes, then next the mid∣dle-statur'd, and in the deep, the great Fish took their Seats. To these his Auditors, and ordered thus by curious Heral∣dry, the Preacher solemnly begins, My Brother Fishes, you are much bound for your share to give thanks to our Creator, who hath given the most noble Element for your Habitation, so that you have sweet Water and salt too, as you have occasion. He hath vouchsafed you many Refuges, that you might avoid the inconveniencies of the Tempests. With a large Catalogue of many other Mercies that the Fishes are partakers of. As a transparent Element, and Meat to live on, and the

Blessing of Multiplication at the Creation: the preservation in the Flood, and their Fins to swim with. Their saving Jonah, affording Tribute-Money for our Saviour, and being Food to Christ at his Resurrection. And so on. Conclud∣ing with how much they were bound to bless God for so many special Benefits they received above other living Creatures. Whereat some* 1.285 Fishes spake, others opend their Mouths, and all bowed their Heads. So he. Henceforth farewel old Proverb, Mute as Fishes! But what pitty is it that the whole Sermon should not be preserved. Surely had the honest Fishes been skill'd in Shorthand then, they would not have miss'd a word on't; and by communicating it, have been as kind to whole Man-kind, as One of their Breed was to a particular Person: I mean that* 1.286 good natur'd Fish, that brought S. Egwin the Bishop of Worcester's Key after him, as far as from our River Avon unto Rome, lest his Chains should kill him, which in deep Penance he had put on, for his own and the Peoples sins, and went to Rome with, so lock'd upon his Feet.

15. So much now for Brutish Hearers unto Popish Preach∣ers. Yet all these are, we do acknowledg, Living Crea∣tures; which though they have not Reason, no Man will deny them Sense. How shall we wonder then at Auditors, that have neither One nor Tother? Nay; shall we not think the Preacher unto such, is such himself? Well S. Bede, for Holy Mother hath* 1.287 Canoniz'd him, Preached once, and fervently to them: as both† 1.288 Capgrave and‖ 1.289 S. Antonine in∣form us. But to acquaint the Reader with the whole truth, His naughty Guide, that led him about when he was blind, makes him believe that Stones were Men. And if we believe those Authors, when he made an end, they play'd the parts of Men, crying out, Amen, Venerable Father. And let it also be the conclusion of this Second Pair of Popish Wonders: Miraculous Prayers, and Miraculous Preachings. Which though it hath done its part, pretty well, on the be∣half of the Roman Antichrist; yet there are more behind to do him further service: More, I mean, of Lying Wonders: i. Miraculous Sacraments, and Miraculous Censures.

CHAP. V.

The Third Pair:* 1.290 Miraculous Sacraments, and Miraculous Censures.* 1.291 The former in this Chapter. The Number, and Nature where∣of are considered.

NOw Popish Sacraments must be considered. Although it cannot but be confess'd, these are not much more Miraculous for their Nature, than the Number of them. We will then for special Reason look upon their Number first.

That there are Two New Testament Sacraments appointed by our Lord to be the Signs and Seals of the Blessings of the Covenant of Grace,* 1.292 and to continue such unto the Worlds end; namely Baptism and the Holy Supper, is most plain in the Gospel, Mat. 28.19, 20. & 26.26, 27. with 1 Cor. 11.23, 24, 25, 26. And this precise Number of old, as well as lately, pass'd onely current amongst sound Christians. Witness the Testimony of One in∣stead of All, and who deserves to weigh down Many, the famous Bishop of Hippo.* 1.293 Christ's side, saith he, was smitten, and Blood and Water presently flowed forth, which are the two Sacraments of the Church. With whom, were it any thing needful, 'twere very easie to shew that many others do agree. But later Romanists, instead of two of Christs, have made seven of theirs. For as they order the matter, there is hardly one of Christs left with them. Is this their Boon and Curtesie, think you? But sometimes, you must know, Additions are a great deal worser than Subtractions. The Butcher doth not love the company of the Wasp, 'tis such a filcher: yet the Flesh-Fly, that leaves a deal behind him, is less welcome to him. And in the

Number of Sacraments, the Papists load the World with filthy Fly-blows. 'Tis but about 500 years ago they began this trade. For till Peter Lumbard's time,* 1.294 all their Shops were shut. But as 'tis often seen for the whole Pack to open at the Cry of One Dog that hunts Counter: so, as still as they lay before, since him the World doth ring with the Number Seven. Is it not wonderful that they should so early make this rare discovery? And what blind Mortals were their Predecessors, that for more than a thou∣sand years before them, could hear no tale nor tydings of it?* 1.295 But the Council of Trent curseth him that holds more or fewer than that Number.

Well let's briefly hear their Names, and see the Ʋses that they serve for. For the Clergy only, Holy Orders; One. For the Laity only, Matrimony; Two. For young Christians only, Confirmation; Three. For Lapsed Chri∣stians only, Pennance; Four. For sick Christians onely, Extream Ʋnction; Five. The other Two, their Names and Ʋse we all well know: but how they abuse them, we shall see anon. Now for their Five, if you expect Plain Text, Sound Reason, or Ancient Authors (be∣yond the time you wot of, as but now) to be produced by them, for the vouching of them, you may blow your Nayls before you meet with any. The admirable Chamier evinceth all their Travels in that case, able to bring forth nothing but Wind; and their most learned Essays proving perfect Follies. But however that be,* 1.296 the Trent Juncto hath voted for them; and their Hairs, now about a hun∣dred years old, are gray enough with Papists to pass for Aged almost seventeen hundred. But enough for the marvel∣lous number of their Sacraments.

2. Next for the Nature of them.* 1.297 Only let the Reader note, that I do reckon my self to have rid my hands of five already; and mean no more to be troubled with them. Baptism alone, and the Eucharist are to be dealt with by me. If he shall tell me, These are undoubtedly the Insti∣tutions of our Blessed Lord. I answer; They are indeed:

that is, as the Word of God delivers them, and Protestants do receive and use them. But with the Romanists, Both are be∣come a very Ship of Argo; a true, meer Beggars Coat, that hath so many nasty stinking patches on it, that very hardly can one little Inch of the first Stuff be found about it. Should I only mention what they ascribe unto their Sacra∣ments in general, 'twould go pretty far in the proof of this. To declare, as they do, That the Sacraments do contain Grace in them,* 1.298 (as Medicine in a Pot, suppose): That they give Grace always, (how, but as the Sun light, and Fire heat?) Nay, and to All (good or bad, no mat∣ter for that); And Ex Opere operato, by the Work done, (let the frame of the Soul be what it will the while!) The Rhemists explain Ex Opere operato,* 1.299 by this English; Of the Work it self,* 1.300 Bellarmine, By vertue of the Sacramental Action. Which giveth good reason for the Assertion of† 1.301 Chemmitius; That Papists directly oppose the Opinion of Opus operatum, the Work done, to Faith in them that receive the Sacrament. Well, I will pass their‖ 1.302 Indelible Character; that unscriptural, unnecessary, unintelligible, nonsensical, and upstart Notion, which they attribute to Three Sacraments; and all other Matters of like nature; that I may acquaint you in particular how they handle the Holy Sacraments of our Lord; and then I am sure you will say, They are so Mi∣raculous, or rather Monstrous, that you can hardly see any Mark of Christ upon them.

* 1.3033. To begin with Baptism. That the Ministers of Christ should baptize with Water,* 1.304 In the Name of the Father, Son, and Holy Ghost, is the plain command of Christ himself. See Popery now. Ministers or Others: Male or Female; Chri∣stian, Jew, or Heathen; 'tis no matter which, may do it as well, saith it; as we heard* 1.305 before.

* 1.306Christ's Ceremonies, we just now heard of: To baptize with Water, &c. But Popish Baptism is clouted up with two and twenty other Patches, or Ceremonies, as they call them. Twelve before, Five at, and as many after Baptism: but all

about it. Bellarmine tells us, I know not by what mishap,* 1.307 that one of them is now out of use: but still they have a jolly crew of 21 left. Enough of conscience to make a Man mi∣stake it, as no Ordinance of Jesus Christ. If any Reader should be passionate to hear what they are, I am content to give him a few, that I may save his longing; and by no means all, for fear of surfeiting him.

(1.) One is then; The Priest conjures the Devil out of the Party to be Baptiz'd, (no matter whether he be there or no, 'tis good to be sure). The Charms for this (they call them Prayers) must not conclude the common way, Through Christ our Lord: but, Through Him that is to judg the World by Fire. And wot you why? The Devil,* 1.308 saith the Cardi∣nal (belike one very inward with him) chiefly fears the Day of Judgment. But not a tittle of Scripture to prove the Ceremony.

(2.) Another (annexed to the former, saith the foresaid Author) is Exsufflation. This is a Puffing hard upon the Party to be Baptized, in token of Outing the Evil Spirit, and Getting in the Good, in the room thereof. A Prodigious Word: but very proper for like Work. But we had the Thing, and its Proof* 1.309 above.

A Third is, Putting Holy Salt into his Mouth. May be Augustine glanced at this, saith the† 1.310 Jesuite. Yes, yes: May be a blind Man may catch a Hare with a Tabor. Oh, but this will kill the Worms of Sin; and save the Soul from Putrefaction! Or, because Sal sapit omnia, it may make the Baptized Person better relish the next fulsome Service.

For the Fourth is, Dawbing Spittle on his Ears,* 1.311 and No∣strils; and pronouncing Epheta, be ye opened. Oh how this fits his Senses for receiving spiritual Objects! If you ask the reason of their Practice. Their answer is; Why did our Lord touch with Spittle the Tongue and Ears of the Dumb and Deaf, Mark 7. and the Eyes of him born blind, John 9? And my Reply: Well fare Blind Bayward; and Bold Blasphe∣mer!

But fifthly;* 1.312 He is to be anointed on the Crown with Holy Chrism of the Bishop's own making. Why Man, the Bishop

cannot be always ready to confirm every Person as soon as he is baptiz••d: and this does well the while. Why yes in∣deed; A bit to stay 〈◊〉〈◊〉 Stomach is very good, if one can∣not fill ones Belly. And then, Chrism, and Christ, and Christian, how near of Kin are they?

* 1.313(6.) To end; take two together, A lighted Taper put into his hand, and a white Garment put upon his back. To shew he is translated out of Darkness into Light; and to de∣note the parity of his Soul. But these, as that next before, are Ceremonies after Baptism: and all together serve fairly for a taste, and to ins••ruct us in our judgment upon all the rest. Which were they practis'd without any omission, and with all their Pageantry, in the view of Hereticks, (as they honour us) would make us better sport than any Co∣medy.

* 1.314How will the Wonder be encreased, by observing what Effects their Baptism hath. Not only, do they tell us, Is all sin so taken away as not to be Imputed Thereby; but it leaves no Sin Inherent; nothing is left remaining to be imputed as a sin to those Baptized. Not only their Sacred* 1.315 Council of Trent, which were enough and spare; but† 1.316 Bellarmine, since, expresly saith it. Whence with them a Baptized Person, for a while at least, must necessarily be a sinless Person! And why not, a glorfied Saint on Earth! So Paul, and James, and John were plainly out; who affirm expresly, the very best have sin abiding in them. Nay I know not how they will let our Lord escape, who bids us daily pray, For∣give us our Trespasses!

* 1.317And the necessity they lay upon it is very Marvellous. For their Doctrine is, That those who die without Baptism (ordinarily that i••) are in a lost Condition. Poor Infants that have no Actual Sin to answer for, and who are not capable of c••ntemning or neglecting Christ's Ordinance, but miss it only by default of Friends, and notwithstanding God's gracious Covenant made with the Faithful and their S••••d, must in their Opinion surely perish; and this they

falsly father on the* 1.318 Catholick Church too. And hereupon they found the liberty for any One to Baptize, in case of necessity, whereof we heard before.

But to instance only in One thing more: and that is, what an Amazing and Ridiculous Subject is found for Popish Baptism. Not Reasonable Creatures only; but Sensless, Life∣less Things also. And those are Bells forsooth.* 1.319 Not they that hung on Aaron's Garment; but Bells that use to hang in Steeples. Which though they seem less honourable, when they have christned them once, will do, I promise you, greater Feats than e're the High-Priests did. They'l cleanse the Air of Devils, prevent the Mischiefs of Lightnings, and save from other Calamities that arise from Tempests. And that is huge Service, is it not? Pope John 14,* 1.320 hath the ho∣nour of being first Author of this Holy Christning. Some wiser Modern Papists are somewhat ashamed to own this, as their present Practice. And* 1.321 Cardinal Bellarm. would put it off, That not the Popes, but common People, apply the name of Baptism metaphorically to the Benediction of the Bells with Holy Water, naming of them, and Prayers also: all which he doth acknowledg still in use. But however Rome shall wipe her Mouth, she will prove but an errant Slut still. For no longer than since Luther's time, the Princes of Germany,* 1.322 at the Dyet of Norimberg, among an hundred Grievances that they exhibit to the Popes Legate there, have this for one. The Suffragans have invented that only themselves, and none other Priest shall Baptize Bells for the Laity. And the ruder People do believe by the affirmation of the Suffragans, that the Bells so baptized will drive away Devils and Tem∣pests. Wherefore multitudes, for the most part, of Godfathers are appointed; they especially that are Rich are intreated, at the time of Baptism, to take hold of the Rope, and as the Suffra∣gan••fings before them, (as is wont to be done in baptizing Children) they all make answer together; and after name the Bell; which, as Christians use to be, is then dress'd in new Cloaths. And after all is done, they feast it sumptuously,

and the Suffragane is rewarded frankly. A fine Metaphorical Baptism, is it not?* 1.323 Well, all together, I am sure, render Popish Baptism a very Monster.

* 1.3244. Now of the Holy Supper, or the Eucharist. Hitherto we have seen but scratchings of a Pin upon the Finger: here stabbings with a Dagger at the Heart will be presented to us. This Sacrament is the greatest Pledg of Christ's Love, and therefore the chiefest Object of the Devil's Spight. Which makes his eldest Son the Pope out-do his Art in other Cases, to embase this finest Gold of Ophir; and turn the Heavenly Antidote into an Hellish Poyson. Such are the High Misdemeanors, such the Notorious Treasons here against the Lord of Lords, and King of Kings, that a Cicero's Rhe∣torick could never blazon them to their vile demerit. Let's view them both though, as we may; and yet but some few chief of either kind.

1. High Misdemeanors.* 1.325 Why first they must have Water mixed with their Wine in every Sacrament: Ay, that they must. [ (1.)] How truly is the Prophet's Complaint applicable unto Po∣pish Worship,* 1.326 and this particularly, Thy Wine is mixt with Water? Search the Institution in all the Evangelists that report, and in the Apostle Paul who doth repeat it; no tittle of one drop of Water can be found any where; but Wine meerly. And our Lord said, I will drink no more of the Fruit of the Vine: not of the Vine and Fountain. Nor have Grapes, I trow, any Water growing with their Blood, as sure they need it not for Circulation. But the Priest drinks all the Wine himself, and were it not allayed, it might prove too much unruly. Well fare them then, to know their Lesson, Si non castè, tamen cautè. Though they say, those need not be sollicitous in this case, whose Coun∣try hath not Wine of its own growth: 'tis dash'd enough already to their hands.* 1.327 Howe're that be, Pope Honorius the 3d, some other small faults being added, suspendeth Ab Officio & Beneficio too for ever a poor Priest, for sacrificing

without Water. And then,* 1.328 None other but unleavened [ (2.)] Bread may by any means be used in the Sacrament. A foolish superstitious vanity like the former! For neither our Lord, nor his Disciples, ever laid any such restraint upon the Church, as not to use what Bread was commonly used in those Countries where they were. The Greek Church is known to contend for Leavened Bread only, as the Latins for Ʋnleaven'd. And what a stir hath this Goats Wooll a long while made between them? Yea, this was one of those inexpiable Crimes the Priest I just now spoke of (though then I did not mention it) suffer'd an eternal deprivation for. Again, Their Bread must be a little Wafer [ (3.)] Cake. Witness their constant Universal Practice. But if a Man may be so bold as to ask them, In whar part of the World are such Tiny Crustlings used for Bread? Oh! I have found it now my self. 'Tis in the Country called Ʋto∣pia: in English, No-Place. Where the Natives, called No-People, make it all their Food. And so no marvel that No-Christians (except the Name) make no small stir about it But the Mystery is, it gives no little lift towards Tran∣substantiation. For if it be no Bread, it may with case be quickly somewhat else. And what that should be, if you cannot guess the while, you will fully hear anon. And [ (4.)] Only One of these Wafers must be broken, and into three parts; and all that too for the Priest alone to devour. And what My∣steries lie herein* 1.329 Harding, and others tell you, whom our famous Jewel mentions; and more too that† 1.330 Chamier reckons. The Communicants, when they have it, they must have it whole, and so there is no breaking Bread for them. The former Fancy was quite without Book: this plain against it. Did not our Lord first break, then being broken give the Bread to his Disciples? Doth not the Apo∣stle Paul insist upon the same procedure? And shall their impudence scape, that taxeth Christ and his Apostle of the want of wisdom?* 1.331 For as the Priests Morsel must be bro∣ken over the Chalice, lest any Crum should be lost: so the People must have theirs whole, to avoid the like jeopardy,

[ (5.)] forsooth. But we proceed to a fifth; The Consecration lies precisely in these words;* 1.332 This is my Body, This is my Blood, saith Bellarmine. He ought not to have left out Enim, For though the Gospel doth; since his Missal hath it; and him∣self us'd it but at the end of the Chapter before that quo∣ted in the Margent. But if the good Man blush'd, and were too modest to obtrude, No word of Christ's, for one of his; he may be pardon'd for this once, being not so squeamish often. But Scripture telleth us, Every Creature of God is sanctified by the Word and Prayer. And our Lord first takes Bread; next, blesseth it; then, breaks it; after, gives it to the Disciples, bidding them, take, eat; and lastly, saith, This is my Body: without any [For] of theirs. And can the Consecration lie in the last words only? It cannot be Common, but Consecrated or Blessed Bread that is Christ's Body. And this Bread was Blessed or Consecrated [ (6.)] before Christ saith thereof, This is my Body. But their Con∣secration must be uttered secretly by the Priest:* 1.333 that no body else may hear it. Should I say nothing of our Saviours Practice to the contrary; a Man would think 'twere monstrous In∣congruity for Publick Acts of Solemn Worship to be performed privately. But if the Priest should speak aloud how many Mischiefs might ensue? Yea, how weighty reason is there for his muttering?* 1.334 Why, 1. Hannah's Voice was not heard, only her Lips moved: and she was a Type of the Church. And the Lord said to Moses, Wherefore cryest thou to me: when he said nothing? And the Prophet saith, Speak in your Hearts, and in your Chambers. 2. Else the Priest might mar his own Intention; and then all the Fat were in the Fire, there would be no Transubstantiation. 3. His Voice per∣haps might fail by speaking loud. 4. The Holy words might grow vile. As of old time when they were spok••n aloud, some Shepherds learning them, put Bread upon a Stone, and by speaking those words turn'd it into Flesh: but they were smitten with Fire from Heaven for their Pains. I pass by, Christ prayed secretly, and the Priest ought to enter the Chamber of his Heart: and such other, Reasonings, shall I call them, or

Ravings rather, for their secret muttering, Hoc est enim Corpus meum. Yet again, Private Masses, (Sacraments [ (7.)] that is) wherein the Priest alone Communicates are very law∣ful. Of Sport alone our English Ears have heard, no doubt:* 1.335 but Communion alone is marvellous harsh, and a wicked con∣tradiction. And what's more contrary to Christ's Command to his Disciples present, Take, Eat, and Drink; than for the ravenous Priest to swallow all himself; and bid the Peo∣ple feed with looking on? Now Institution is the sole Foun∣dation whereon Sacraments stand; and all Examples of the Church in Scripture are against them: nor will any Anti∣quity be a shelter to them. Once more: Lay-men may not [ (8.)] tast the Cup at all. Christ, and his Apostles after him, were of another mind. Drink ye all of this,* 1.336 was current then; but now it will not pass. No, though* 1.337 they do confess the while the Institution otherwise. What in some particular case, which they cannot help, may be connived at rather, than allowed by them, is no matter. Their Doctrine is, That whole Christ is in either kind;* 1.338 not∣withstanding our Lord say, The Bread is his Body; and The Wine his Blood: and therefore to have One is all as well, as to have both. Only their Clergy, it should seem, remember what became of him that left his Drink behind him; and therefore will not snap short as the Laity must. But now I think on't, if the People have a whole Christ under one kind, must not the Priests needs have two Christs under both? Surely either Two, or None. But, oh their Reasons for thus robbing of the Laity! Why, 'twere not possible in large Parishes for but one Priest to give the Cup to all. And then, some Drops may fall and be spilt, and the Wine by carrying about, one way or other, be made unfit to drink. Again, many cannot abide Wine. And some Countries want it. Ergo, the Laity must not have the Cup. Thus the great* 1.339 Bellarmine argues: Miraculously, or Ridiculously, chuse ye whether! Unless you would have it said, which were indeed more proper, Ridiculously to a Miracle! So much of their High Misdemeanors.

* 1.3405. Now their Notorious Treasons. Where the Readers Wonder must needs rise up unto Amazement. As first, That Christ is truly really and substantially present in the Sacrament under those Sensible Things,* 1.341 viz. Bread and Wine. That is Christ's Flesh, and Blood, and Bones; nay, his Soul, and his Divinity also, by a knack they call Concomitancy: and so at once, whole Christ is there. But considering what small bulk their Wafer is of, whole Christ, Flesh, Blood, and Bones, and All, must come into a narrow compass; and so I doubt, be at little ease the while. Nay, and the bad luck is, This Body of Christ you cannot see, no not with Spe∣ctacles; nor touch it neither; nor doth it fill a place, as all Bodies do and must. But hold a little Sirs: May one and the self-same Body be in an hundred thousand places at one time? For 'tis reasonable to suppose, that the Sacra∣ment may be celebrating in more places than so, at once. Or how many Bodies will you by this wild Fancy assign our blessed Lord? Or rather will you not leave him a Fantasti∣cal One, and so none at all at last? Christ after his Resur∣rection said to a Disciple,* 1.342 Feel me, and see. Then it seems the Truth of his Body might by proved by Sight and Touch. He also said,* 1.343 I leave the World (viz. in bodily presence) and go unto the Father. But Papists bring him back again with a powder. And the Angel thought 'twas a good Ar∣gument to prove Christ was not on Earth,* 1.344 or in the Sepulchre, because he was risen. But these Men mend his Logick: for they will have him risen, and here too. Strange Mira∣cles indeed; or stark staring madness rather.

* 1.345And secondly, The Substance of the Bread is changed into the very Body of Christ, and the Substance of the Wine (it should be Wine and Water mix'd) into his very Blood. So that here is still Figure, Form, and Tast, and Smell of Bread and Wine: but not one bit, or drop of the one, or other left. You cannot be a True Believer in the Popish sense, unless you will be an Errant Sot. Sense, as well as Reason, must be denyed, for that. There is nothing, say

they, but the poor Species or Accidents remaining. And so those Accidents must subsist without a Subject, contrary to the very nature of them: whose Being is to Be in something. As, to instruct the plainest Christian; you have Whiteness, Roundness, Thinness, and the like, before your eyes: but 'tis the whiteness, roundness, thinness of Nothing. So gratefulness of smell to the Nose, and pleasantness of tast to the Mouth: but gratefulness and pleasantness of Nothing still. For Christ's Body is not (they confess) white, round, and Thin: nor his Blood, grateful and pleasant. And Bread, and Wine, there is none at all; you hear, and must believe. This is their Bedlam Doctrine! Besides, Christ, under those Species or Accidents, did* 1.346 eat and drink his own Body and Blood. Yes; they cannot deny it. Why then the Body and Blood of Christ was in his own Mouth and Stomach, and yet sit∣ting at the Table with his Disciples at the same time. 'Twas broken and whole; eaten and uneaten, and all at once. Nay his Blood was shed, and in the Cup, and thence drank by himself, yet not one drop thereof all this while missing out of any Vein of his Body. Ay, and to confound us, the Eater was the Thing Eaten; and the Thing Eaten was the Eater too. For with his Body he did eat, and 'twas his Body that he eat. So his Disciples did eat him as Crucified and Dead; his Body broken, and Blood shed: but he was still alive, untouch'd, and before their faces. Did our blessed Lord thus bless the Bread; or did he rather curse it, to de∣stroy its substance for the generating such Monstrous Goblins? But who can longer stay in such a Bedlam, to hear the Ravings of such Spiritual Madmen!* 1.347 For they are mad up∣on their Idols! Scripture doth assure us, 'Tis true Bread and Wine, that we receive in the Holy Sacrament, Matth. 26.26. Mark 14.22. Luke 22.19. And the Blessed Apo∣stle calleth it Bread no less than thrice after the Consecration, 1 Cor. 11.26, 27, 28. And calls the Cup, the Communion of Christ's Blood; and Bread the Communion of his Body, Chap. 18. v. 16. Not, as the D••lirant Romanists, A Conversion into the One and Other. But I will hasten unto those remaining.

Thirdly, This prodigious Feat may be performed by every sorry Priest, that pronounceth as he should do that Charm of theirs (as they truly make it) Hoc est enim Corpus meum, &c. And so a pittiful, wretched, sinful Mortal shall do more than ever the Almighty did himself. God indeed made the Creatures out of Nothing by his Word: but these Nonsensi∣cal, most horrid, and most monstrous Blasphemers make their Creator of a Creature by their words. And that not only One such Creator, but many thousands in one day; and many millions in one age. Oh the Amazing Patience of Heaven, that will endure such affronts of Hell, which the very Earth hath greatest reason to tremble at the hearing of! But,

* 1.348Fourthly, This Bran-Idol, when they have charm'd it into a Deity thus, must be fallen down unto, adored, and worshipped as the Sacred Majesty of Heaven and Earth! Come, ye most sottish among all the Heathens, and learn Idolatry from these Nick-nam'd Christians. You ancient Romans, us'd to make your Gods of wise, at least of voliant Men. So did the Greeks before you chuse a Reasonable Creature to make their God of. The Egyptians, more brutish than the rest, would yet have a Living Creature for their* 1.349 chief Deity. But Pa∣pists take a Sensless Lifeless Thing: a Wafer Cake. First sowen, then mowed, after brought into the Barn, there thresh'd, thence carried to, and ground in the Mill, sifted, and kneaded in the Trough, back'd in the Oven, and Godded by the Priest, at last. But other Parts of the same Corn do serve for other uses. Read Esay 44.15, 16, 17, 18. &c.

* 1.3505. And because this is not vile enough as yet, They Sa∣crifice this God of theirs unto their God. What though they draw no blood, as Jews, and Heathens use? For they call it An Ʋnbloody Sacrifice. A Sacrifice they make of him not∣withstanding. And were Christ in their reach, who can doubt but they would make him bleed too, as well as they do his Members: with whose Blood they have been so long, and are so often drunk? How do they clear their kin to Herod, Pilate, and the Jews! Those once of old made Christ a Sacrifice; and they do it a-new, and every day. Yet this

their wickedness, they say, will expiate Sin. Yea,* 1.351 and do good to the Dead as well as Living, by the Opus Operatum. For what care they, though God hath said, there is no more Sa∣crifice to be for sin: but that once made by Christ upon the Cross hath fully, and for ever done that work? See Hebr. 7.27. and 9.12, 25, 26, 28. and 10.10, 12, 14. & v. 26.

Lastly, To compleat their Abomination, that it may be purely Savage, as well as plainly Monstrous, having done all this, they have not done, Ʋntil they eat their God at last. We have read of Canniballs that devour the flesh of Men. Tush! They are Saints to Papists. For, They devour their God! O ye vile Roman God-eaters!* 1.352 Doth not what enters your Mouth, go into your Belly, and thence is cast out into the Draught? And have you not great veneration for this Deity of yours at last? But why spend I further time upon their Fulsome Eucharist? What Engine hath the Magazine of Hell more apt for beating down at once, Religion, Reason, and Common Sense, than this? Deny Popish Sacraments to be the very Quintessence of Folly, Falshood, Absurdity, Blasphe∣my, and Idolatry; and scape the Brand of a Brazen Face, or Leaden Skull, who can!

Heaven hates; Earth should abhor them: as being only fit for Hell, from whence they came.

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CHAP. VI.

Miraculous Popish Censures.* 1.353

NOw that the Popish Censures, in their kind, make a fit match unto their Sacraments, will soon appear. I mean the Publick Penal Ones inflicted by their Church up∣on Transgressors. And these are of two sorts: The lesser and the greater Excommunication, as they call them. I shall not here professedly meddle with the former; because the latter will find us work enough to stand and wonder at it: especially when we have considered briefly but three things about the same.

• 1. The Manner of their passing this grievous Sentence.
• 2. The Causes whereupon they usually do it.
• 3. The Subjects upon whom 'tis lodged.

* 1.3542. First for their Manner of Excommunicating: that is, of their debarring Men from all Communion with the Faithful, in every Ordinance, and giving them up unto the Devil, and rending and tearing them from off God's Earth, exposing them to all miseries of this Life, and unto Death it self at last: Their manner of thus Excommunicating (nothing ala•• of kin to that in Holy Scriptures; which bard indeed from the Priviledges of a Christian until Repentance, whereat it only aimed, but medled not with Life, or Liberty, or Estate) is reported by Gratian in the Decrees, after this fashion:* 1.355 Twelve Priests ought to stand round about the Bishop with lighted Tapers in their hands, which at the end of the Curse or Excommunication, they ought to throw upon the ground, and tread upon with their feet: and then a Letter is to be sent throughout the Parishes, with the Names of those Excommuni∣cated,* 1.356 and the Causes of it. The Magdeburgenses tell us also

that they used to ring a Bell at doing of it. Whence is made up our Proverb of, Cursing by Bell, Book, and Candle. Our Dr. Willet adds, That they curse the Party Soul and Body to the Devil: and say, Let us quench their Soul in Hell Fire, if they be dead, as this Candle is put out, (and therewith one of the Lights is presently extinguished): if they be alive, let us pray that their Eyes may be put out, as this Can∣dle (and so out goes the second): and that all their Senses may fail them, as this Candle loseth its light; (and so the third is gone.) And indeed the Annotations on the Decrees, last quoted; say, that Burchardus and Ivo quote many other things about Excommunication from a Council at Roan: but where to find it I am not aware. This fiery way of Popish Cursing, hath given Learned Men occasion to interpret,* 1.357 The Beast (on both sides taken for the Anti∣christ) his making Fire to come down from Heaven, of Papal Excommunication. The rather too because 'tis Papal Pride to call their Anathema••s by the name of Lightning. And what a strange Device is here!

3. But see the Causes whereupon 'tis done.* 1.358 He that will consult their S. Antoninus,* 1.359 may find many scores of such, which I shall not insist on. A sober Christian would believe that surely nothing less than Incorrigible Whoredoms Thefts, Debauchery; or some vile Blasphemies and damna∣ble Heresies; at least some Flagitious Methods repeated, and not repented of upon meet admonitions, should be able to draw this Spiritual Sword that cuts so dangerously. The only Instance of the use hereof in the New Testament, was upon an Incestuous Person. But were this course taken, how should Priest, Bishop, Cardinal, and Pope himself escape? Let the Reader note their special care to save their own Bacon; when they will not have the lesser Censure pass in the Point of Whoredom. For their Ʋngodly Law saith;* 1.360 He that hath not a Wife, and instead of a Wife a Concubin, (that is, in plain English, who drives a trade of Whoring) let him not be barred from the Communion. Very honestly, at

least wonderfully wisely done! Well: but you will think it must be a Gangreen surely, that makes the Limb to be cut off! Yes, yes; hear and wonder.

* 1.361Pope Gregory the 3d, in a Synod at Rome, did thus curse the Clergy-men that did not wear short Hair, but let it grow forsooth. An horrible Crime!

* 1.362Pope Nicholas the 3d, Excommunicated whosoever should bear Office above one Year.

The Pope's Legate served others with the same sauce, for refusing to bear his Charges as he rambled up and down France.

* 1.363But they have a solemn Curse once every year against ten sorts of Persons: amongst whom are all Hereticks, their Favourers and Abettors, if they but privately feed them; that is, all sincere professors of Christianity: then all that hinder Victuals coming to the Pope's Court (good reason, whose God is their Belly): and all that disturb those that go on Pilgrimage to Rome: with other such like great impieties!

But why should we travel far abroad, when we have such plenty of these kind of Instances at home? And here I cannot pass by (how small soever the Censure may seem to any) that Interdict which the Arch-Bishop of Canterbury, in Popish times, gave out against the London Churches, for that notorious ungodliness of theirs,* 1.364 not ringing their Bells when he went through the City: as Mr. Fox reports it; that I may not send my English Readers unto Latin Authors needlesly.

It went near to fare as ill with the Priory of Worcester upon a like heinous provocation, of not saluting that Bi∣shop with the Bells: but that the Arch-Bishop very happily comes in and takes the business up.* 1.365

But London is the less to be pittied, because it would not take fair warning. For a former Arch-Bishop had Interdicted her, for suffering the Arch-Bishop of York to hold up his Cross there,* 1.366 in the presence of Canterbury.

But those English Bishops speed a great deal worse, who

received their Investiture from their King. For they were, every Man of them (for all him, good Man, who escaped narrowly himself) no less than Excommunicated.* 1.367

And so were they, that kept the Castle and Town of Tun∣bridg, in the Kings Right, and by his Order; till the law∣ful Heirs were of Age; but against the Will and ••leasure of the Arch-Bish••p of Canterbury. Though the King him∣self indeed had mercy shewen him.

After the same rate were the Kings own Servants and Counsellors served by the Arch-Bishop of this See: forsooth,* 1.368 for Treason against his Grace, and other troubles; as he is pleased to phrase it.

But their S. Becket, or Sir Traytor rather, thunders from off the Earth, and down as low as Hell, vast numbers of Clerks, Bishops, and Nobles. And wot you why?* 1.369 For meer Loyalty and Obedience to their Lawful Sovereign. Such as these use to be the Familiar Causes of this Popish Thunderbolt, which in their meaning shall destroy both Soul and Body of such as will not lick up the Dust of their most holy Feet.

For a conclusion of this Point, see their prophaneness in the horrible abuse of Excommunication from one of the Fathers of the Jesuits (and they are the truest Sons the Pope hath any) in a Book commended by the Ʋniversity of Doway, and Licensed by the Provincial of the Order, thereto impowerd by their General, now just threescore years ago. His complaint is this; We are fallen now, saith he,* 1.370 into those Times, that if a Person hath but lost his Rakes, or Mattock, or his Fork, he thinks he cannot find them by any more conveni∣ent means, than by the Sentence of Excommunication, viz. up∣on the Stealers of them. Such was their trifling Custom with this tremendous Censure. Yea,* 1.371 their tender Conscienc'd Council of Trent taketh great care that no Excommunications for discovery, (as they are called) or for lost, or stollen Goods, should pass by any other Person than the Bishop himself, forsooth; and then with a deal of circumspection likewise. Which plain∣ly sheweth the monstrous Prophanations common with them;

and what trivial Causes drew their Spiritual Sword!* 1.372 But he that is not satisfied yet, I'le undertake may surfeit, if he please, with silly Cases wherein this dreadful Censure lies, recorded by their learned Angelus de Clavasio.

* 1.3734. But the Subjects hereof are yet more wonderful with them! No Man, nor Woman, if the Pope be throug∣ly angred,* 1.374 whether he or she be living or dead, can possibly scape this Thunder-bolt. A Man may well wonder that the Dead* 1.375 can't rest in peace for him: but his Curse must reach as far as those! for if they be already blessed; are they not out of the Pope's Gun-shot? And if they be already cursed; pray have they need of any more additions from the Pope unto their misery? But he that could deliver a Sinners Soul from Hell, (as they confidently* 1.376 tell us, he did the Heathen Persecutor, Trajanus) may he not by as likely reason fetch down a Saint from Heaven too? Howe're the difficulty seems not great to thrust one out of the Prison Courts, into the Dungeon: from Purgatory, I mean, into Eternal Torments.* 1.377 This is sure, the grave Council of Con∣stance Curs'd and Condemned, not only Wickliffs Books, but both Himself, and Memory also, more than forty years after he was dead, and buried; and commanded his Bones to be digged up again, and thrown far away from Christian Burial, because he was now an Excommunicated Person. And His, or some bodies Bones for his, were burnt (for the Marks discovered not whether they were Catholicks or Hereticks) and the Ashes of them thrown into the River. But examples need not in this case, when the Jesuite lately spoken of, D. Aurol∣tius, gives us both the Practice of the Romanists in this case, and the weighty Reason of it.* 1.378 Although, saith he, the Dead cannot properly be Excommunicated or Absolved, because they are not under the Churches Jurisdiction: yet in-as-much as they are in respect of their Bodies, either in the Bowels of the Earth, or upon it, the Church for Terrors sake Excommunicateth, or Ab∣solveth some. And bravely done too!

But for the Living,* 1.379 no Order or Degree of Men can escape their Clutches. Emperors, Kings, and Princes to be smitten

with this Lightning, is less wonder: but Popes themselves to be blasted by it, is amazing! especially since we heard their Holy Law declareth them such Sacred Wretches,* 1.380 that if they carry Cartloads unto Hell with themselves, no Man may presume to say unto them; wherefore do you so? And yet we find, not only when their Monstrous Church hath had two visible Heads, or may be three, they have spit this Fire, and belch'd this Thunder out one against another: but at other times, and by other Persons, namely Bishops,* 1.381 their Popes have been Excom∣municated. Our Excellent Jewel hath collected many Ex∣amples to this purpose. And therefore as I have said it is less wonder that Secular Persons, though the Highest Powers, find no Mercy. And yet a sober Man would think that Soveraignty should be used more kindly. But tush; Kings and Emperors, with their whole Dominions, have been often served thus; as we have shewed* 1.382 above abundantly. And he that covets more, may find it in the† 1.383 Jesuite twice so lately quoted.

So much for Men.* 1.384 What will any say to the Excommu∣nication of the Devil? S. Antonine is my Author of such a Feat performed by S. Bernard. The Story is thus in short; A certain Woman was six years vex'd with an Incubus Devil. She complaineth to S. Bernard.* 1.385 He first gives her his Staff to lay in her Bed. That frights the Devil: but he threatens her horri∣bly when S. Bernard was gone. She acquaints the Saint with it. He assembles the People; bids them all get lighted Candles in their hands. And he Excomunicates the Devil with his whole Gangue, and interdicteth his access to her, or any other. And so she was perfectly freed. Was not this a rare Censure!

But let the Devil go.* 1.386 What will you think of Sparrows so served? Sermones Discipuli tells us,* 1.387 The Sparrows us'd to come into S. Vincent's Church, and foul it scurvily. And when they could not be shut out, the Bishop of that place Excommunicates them: threatning death if they came any more, and served it so. And they never returned. Nay if any one should catch a Sparrow, and thrust it into the Church, 'twould suddenly die. Strange indeed! but somewhat hard measure, that the Sparrows had no Admonition first!

But I have not so much pitty for the Flys though. S.* 1.388 Ber∣nard

was about to consecrate an Oratory at Fusniack,* 1.389 and it was so pester'd with an incredible multitude of Flys, that their noise, and hurrying up and down, grievously troubled Comers in. Well, no other Remedy appearing, the Saint saith, I Excommunicate them. And in the morning (alas poor sinful Flys!) They are found all dead. Behold the terror of Romish Excommunication!

* 1.390'Tis terrible indeed, if you consider the Nut-Tree. This Nut-Tree too much shaded the Church,* 1.391 which the Bishop was about to Consecrate. And a Gentleman, that was used to Feast and Game under it, would rather have the Church not Consecrated, than the Tree destroyed The Bishop hereupon lets fly his Curse, and the Tree was withered to its Root.

* 1.392And now I speak of a Tree, see how it fared with a whole Orchard at once.* 1.393 When the Priest was saying Mass, the young Men running from that, would be gathering Fruit in the Orchard. The Priest admonished them of it: but they would not forbear. Whereupon he Excommunicates the Orchard: and therefore it bare no more Fruit. Now here was fairer proceeding: for warning was given, and not taken.

* 1.394But the poor Hollow Tree, wherein the Thief (like a Knave as he was) had hidden some stollen Plate, was to he pittied, me∣thinks.* 1.395 For the Priest pronounceth the Sentence of Excommuni∣on upon him that stole, or kept this Plate. And the guiltless Tree begins to wither. But as good luck was, the Plate being after found, and restored to its owner, the harmless tree recovers also.

* 1.396Yet the Wood and Fish-Pond did not speed so well. For when the Abbot, neither by Money nor Law, could recover them from a certain Souldier that held them violently,* 1.397 he saith unto them; As you undoubtedly belong to us, so I forbid you, under the pain of Curse and Excommunication, to bring forth any Fruit hereafter, or any thing to their rejoycing, that have un∣justly taken you from us. And for that time the Wood wi∣thered, and the Pond did yield no Fish.

* 1.398But the Bread: Oh the Manchet Bread! A Dominican, to instruct the People whom he used to preach to what the force of Excommunication was,* 1.399 and what mischief it worketh on the Soul, Excommunicateth a basket of Manchet; and won∣derful

to be spoken, saith the Author, (more to be believed say I) the Bread turns black as a Coal. But the comfort is, A little Holy Water made it white again. Only do you hear, 'tis a shrewd adventure to mention this. For if the Churches Blessings are so cheap, as but the cost of a little Holy Water, one need not fear her Curses much.

But the second Part to the same Tune about the Bread,* 1.400 is in Speculum Exemplorum. The Abbot to shew a Friend of Hereticks how the Soul was infected that lay under the Sentence of Excommunication, takes a White Loaf,* 1.401 and saith, O Bread, though thou deserve not the punishment of Excom∣munication, yet that the Truth of Faith may be shewed in thee, I do Excommunicate thee. The Bread turns black: and with∣in, moreover, was mossy and corrupted. But upon his Ab∣solution, was white and handsome as before.

Sure here's enough and spare, to shew how most ungod∣lily Papists behave themselves in their Graceless, Shameless, and witless Censures. Worst Fools, that make a mock of Sin: and take the Name of God in vain, by sporting with an Insti∣tution that is so full of Terror! But still it serves the more to encrease our Wonder!

CHAP. VII.

The fourth Pair:* 1.402 Miraculous Penances and Mi∣raculous Pardons. The former in this Chapter.

* 1.403THey have Wonderful Penances too. I know Penance is used by them for One of their five New Sacraments: and so takes in Contrition, Confession, and Satisfaction. But pray now let them not forget Absolution; for fear of missing Grist to Mill. Well; I use it in a narrower sense; and as our English commonly understands it, for some laborious Works imposed by the Priest, or taken on Men by themselves, to make God satisfaction for their sins. For so the* 1.404 Antichristian Doctrine runs. The Christian teaching us, that when we have done all (and who pays God the Tyth of what is due?) we must confess, we are unprofitable Servants. Our utmost then, is but our Duty. And will the payment of this Quarters Rent make amends for many Years behind? No, no; Our Satisfaction then to God is a sensless Fancy. Nay; 'tis blasphemous. Not only robbing Christians of their Com∣fort, who must needs lie down in sorrow for ever, because they can never satisfie; but Christ our Lord also of his Glory, the travel of whose Soul God saw and was satisfied: who made an end of Sin, and finished Transgression: who by one Sacrifice perfected for ever them that were sanctified: who hath made Peace by the Blood of his Cross, on Earth; and lives in Heaven to keep it: and so obtain'd eternal redemption for his People. And what becomes of the Father's Grace and Faithfulness, by this wicked Doctrine? Are we not assu∣red, that whosoever believeth on the Son, his sin is pardoned; he is justified from all things; he shall not come into Condemnation; but is passed from Death to Life; yea, hath eternal Life alrea∣dy, (in the earnest and first Fruits thereof) with much more to like purpose? True, all this while, the Christian

mourns for sin indeed, prays for the pardon, and against the power thereof, and labours mortification of the same: but for quite other ends, than that of Satisfaction.

Their vanity and wickedness in saying,* 1.405 Christ satisfied for, and so took away the Fault, but not the Punishment, viz. Temporal: is all as wise (to let the piety of it alone) as to say, A Man stop'd a Fountain up, but left the Streams running: or quench'd the Fire, but left the House flaming; or dig'd down the Foundation, but left the Building standing notwithstanding. But let them please themselves with those fond waking Dreams; and we will look upon the Marvellous Penances among the Papists: First, For the Ridiculous Lenity; and secondly, For the Barbarous Severity of them.

2. The Ridiculous Lenity of Popish Penances:* 1.406 always remembring that the end of all their Penances, whether imposed, or voluntarily taken up, is nothing less than sa∣tisfying God's Justice for their Sins, and thereby procuring the Pardon of them, and exemption from the Punishment due unto them.

Is it not a pretty Instance of this kind,* 1.407 that sometimes a Popish Arch-Bishop of Canterbury injoyned his Tenants, ten in number, De cariando Literam (in the Language of the Beast!) that is, About carrying Litter for his Graces Horses, otherwise than they ought to do? An horrible sin; and of a deeper dye than Scarlet, doubtless! 'Tis true, (poor Wretches!) they were absolved indeed in form of Law upon their devout Petition for pardon of their Trespass: but for full satisfaction this strange Penance was injoyned them. The next Sunday following they must, bare-head and bare-foot, go leasurely before the Procession, carrying every Man his Sack stuffed with Straw and Hey, upon his Shoulder, the Mouth thereof so open, that it might be seen by lookers on. And good sport, no doubt, it was to beholders.

Erasmus, that knew our Country well,* 1.408 and Popery bet∣ter, being the Religion wherein he had been educated, tells us of a Tearing Penance one Priest injoyns another, (and wisely done; for who knows how soon it might

chance to prove his own case?) by Windsor in our King∣dom. The Crime was Whoredom you must note. But he is Confessed, and Absolved, upon the hard service of sing∣ing over three times the glorious 78 Psalm, Venerunt Gentes. And now he is as sound as a Fish again.

* 1.409But Caesarius hath a notable one, whether too severe, or mild, I matter not: for sure I am, it was ridiculous enough. A Governor of a Monastery, takes a young Monk upon a time with him abroad: as they rode, a handsome young Woman meets them. The Governor salutes her kindly: and she him again. Being gone a little further, saith the Governor, to try his Youngster; This Maiden seemed very handsome. Yes, Sir, said he, and so me thoughts. But saith the Governor, One thing mars her beauty; that she hath but one Eye. Truly, an∣swers the Young Man, she had both; for I diligently observed her. And I will observe your back, replies the Governor. You ought to have been so simple, as not to have taken notice, whether she were Man or Woman. And he gave him words and blows too when they came home.

* 1.410Well; let us lodg the business with the Jesuits. And note, in all their Orders, blind Obedience to the command of their Superiors is blazond by them as better than Sacrifice; (so they abuse that Text of 1 Sam. 15.22.) and they say, 'tis highly acceptable unto God, and meritorious of eternal Life. So the contempt, or neglect thereof is damnable sin. Now the Jesuits Disciples, that sleep longer than four a Clock in Summer Mornings, and five in Winter, are rebuked by their Gover∣nor smartly for their drowsiness and disobedience, and sub∣mit unto this Penance. At Dinner time they take up their Bed, and confessing their Fault in the Hall, carry it thrice about the room; and whilst the rest are dining, there they lie down and sleep too, if they have a mind to it. And so they satisfie for the Sin of Oversleeping.

* 1.411He that is to cleanse the Garden, trim the Herbs, and prune the Trees, if he chance to hear the Cuckow, and shall imitate him; when it comes to the Governors ear, he must confess his fault, and repeat that note, Cuckow, thrice before the Bro∣therhood in the Hall: and so he is absoved to the great so∣lace

of all the Company, as well as of himself no doubt.

But it went worse with him that would not spill the Wine when Father Turrian bad him.* 1.412 For he was made to confess his fault of disobedience, and fast from Wine for eight whole days together, for his Penance. When another, that threw it into the House of Office, as he was commanded, had both the Fathers Praise, and the Delinquents eight days Wine as the reward of his Obedience. A good job, believe it.

Why, he that was bad to set Rapes,* 1.413 and Young Trees in the Earth, the bottoms upward, and the Heads and Branches downward, deep into the ground; and would rather follow the command of Nature, and Reason, than his Master, and set them, as they ought to be set, must do this Penance; Carry them thrice about the Hall, and pronounce these words, Not what Nature and my Reason bid, but what my Superiors do command, I ought to execute.

Many other of those foolish and childish Penances may be seen in the Author quoted.* 1.414 Which though they seem invented meerly to make sport withal, the Jesuits tell their Disciples, That they shall have as many Crowns in Heaven, as they do Penances of this kind on Earth. Nay, that these Works do merit eternal Life; if with intention of the Society, and out of obedience to Superiors they shall do them. Yea, they call these* 1.415 Penances, Satisfactory, Expiatory, and Me∣ritorious.

I was thinking to have transcrib'd no more; but that there is one swinging one, I can't pass over: and for a bloody Sin it was impos'd, even such an one as shutting out of Heaven; I mean Adultery. The Whore-master being con∣victed, is injoyned the Penance of going (whether on Foot or Horseback, I cannot say) out of Bavaria into Austria, (the very next* 1.416 Province, and joyning to it) and in his whole Journey, (it may be, backward and forward, two hours long) not to speak one word, (but let him look, or so, his eyes out) to any Woman. Thus do these wicked Fools make a mock of Sin. But should a Priest be honest and marry, he shall have other usage, I'le warrant him. 'Twas a

Jesuit said,* 1.417 I had rather practice publick Sodomy, than marry against the Popes command. See whether they do not really make the Pope their Highest God. And how much short was that other too, who said, A Priest sins as bad in marry∣ing a Wife,* 1.418 as if he had buggered a Mare.

But to return to their Sporting Penances; and which I shall conclude, with that account a Popish Dr. of the Sorbon giveth of the Jesuits carriage in this business.* 1.419 He telleth us, This is a familiar form of imposing Penance with them; Impono ti∣bi pro paenitentiâ quicquid hodie, vel hac hebdomodâ boni feceris, vel mali passus fueris: that is, Whatsoever good thou hast done, or evil thou hast suffered this day, or week, I lay it on thee as thy Penance.

And are not here strange Penances? Must they not be sa∣tisfactory and meritorious to a Wonder? Or are not their Authors Prodigious Atheists, that meerly mock at God whilst they pretend great reverence for him?

* 1.4203. But let us see the barbarous Severity, if not the bloody Cruelty of many of their Penances. Their Voluntary Austerities, if we take their own words, have often pro∣ved considerably such.* 1.421 I mean their Watchings, Fastings, Strippings, Whippings, Haircloaths, Ashes, Pilgrimages and Solitudes, whatever more are found among them. Fryar Cressy (that I may begin at home) tells us,* 1.422 S. Edwold, Brother of S. Edmond, when the people of his Province would have chosen him King, after his Brothers death by Martyrdom; and the Saxon Kings joyned their desire with the Peoples choice, he notwithstanding utterly renounces Secular Advantages, and withdraws himself from all society into a Desart; where living with coarse Bread and Water, he mortifies himself all his days, without any conversation of Mankind. And all this upon pre∣tence of meeting God in Prayer and Contemplation. Forget∣ting, that Christ forbad the seeking of him in the Desart, Matth. 24.26. and his Apostle, the forsaking Christian As∣semblies, Hebr. 10.25. Yea that serving one another in love, and edifying one another, and communicating often together in the Supper of the Lord, (which are great Duties of a

Christian) are utterly inconsistent with an Hermits Life.

But the poor Priest that lost his Bread-God out of the Ivory Box,* 1.423 wherein he carried it to the relief of one that was sick! Alas for him, good Man, he never miss'd it till he should just use it. But then back goes he, dark night as it was, to seek what was lost, full sorry and sad, and sore weeping. And as he came to a Willow Tree, he makes (no Gallows of it indeed, but) a Rod; strips himself naked, and lasheth to good purpose, till the Blood ran down by his sides; (well he deserved it, that would do it himself rather than go without it); edging his blows with keenest words; O thou simple Man, why hast thou lost thy Lord God, thy Maker, thy Former, and Creator? To be sure this Pe∣nance must in their reckoning amply satisfie for his Faults, or Infelicity rather. And that it did so, witness the Pillar of Fire that reach'd from Heaven to Earth, and shew'd him his Bran-God drop out of his Box; as there it follows.

These are of our own growth now: but if my Genius lay in pleasuring Ladies with things far fetch'd and dear bought, 'twere but crossing the great Brook, and we might have Ship-loads of them. S. Francis and S. Dominick only, would afford us many Tun. He, as* 1.424 S. Bonaventure tells us, (that I may give you a Sample) strip'd himself naked; wore Hair-cloth next him; beg'd for his living; wash'd Lepers Feet, and wiped their Wounds, and kiss'd their Mouths: (and much good do his heart with it, I say): Seldom at all eat dress'd Meat when he was well;* 1.425 and then season'd with Ashes, or a deal of Water: his Drink was Water, but scarce enough of that to quench his Thirst: lay on the bare ground, with a Stone or piece of Wood for his Pillow: wore no more Cloaths than one poor Coat: In Winter time would dip himself in a pit full of Ice: tumble in the Snow naked; and whip himself: with other like austerities.

So* 1.426 S. Dominick made tears his Bread night and day: watched frequently all night in Churches: hardly at all, or sel∣dom came into a Bed: slept commonly as Jacob with his Head upon a Stone: whipt himself thrice every night with an Iron

Chain: with like severities. Nay,* 1.427 Ignatius the Father of the Jesuits, they tell us, went a pilgrimage to Jerusalem; wears poor Cloaths; goes night and day bare-headed; never combs his Hair; let his Nails and Beard grow; whips him∣self thrice a day soundly; lives with Bread and Water; never eats Flesh, nor drinks Wine; fasts six days of the Week; lies on the ground, and shuns every thing that might please his Body, &c. Though his Disciples doubtless have more wit, than to write after such a Copy.

But* 1.428 S. Catherines story outdoes them all. So far from eating Flesh was she, that she could not endure the smell of it. Nay she left off all Wine, and Bread too. And liv'd by raw Herbs only. Her Bed was Boards; and she never pluck'd off her Cloaths. Girt her self so hard with an Iron Chain, that she made her Skin to be within her Flesh. Ʋsed to watch till Morning. At last, came to sleep but half an hour in two days, and that against her will. She stood almost an hundred days without Meat, and Drink, and Sleep. And whip'd her self, as S. Dominick did, with an Iron Chain thrice every day. But there I'le leave her, and their voluntary Penances, lest I should leave my Reader utterly bereft of all patience and belief too. But who hath required these things at their hands? And how vain is it to worship God with Mens Inventions?

* 1.429Let us now see a few of these imposed by others, and not upon the meanest Persons neither.* 1.430 Was not the Penance laid upon the Noble Earl of Salisbury, beyond all reason Savage, when compared with his Fault? That Peer it seems had carried the Sacrament home with him to his House. And the Bishop for that Fact of his, injoyns him to make in Salisbury a Cross of Stone, wherein the Story of that mat∣ter should be written: and after that, on every Friday whilst he lived, to come thither bare-foot and bare-head in his Shirt, and there to kneel upon his knees: and so do Penance for that Crime. Weigh well the Circumstances: and if a Turkish Janizary can outdo a Popish Bishop, let him take him for his pains.

But this is but a Flea-bite to what our Kings themselves have suffered, and on less occasion: indeed none at all,* 1.431 ex∣cepting the Proud, and Barbarous, and Brutish Will and Pleasure of the Roman Bishop. Witness King Henry 2d, upon the death of Becket, whereof by solemn Oath he had cleared himself, as neither aiding nor consenting thereun∣to. But for all that;

1. He must find 200 Souldiers for the Holy Land.

2. Go himself, and stay three years there, except the Pope dispense with it.

3. If the King went first to Spain, there he must fight against the Saracens.

4. Not hinder, or cause to be hindered, Appeals to Rome.

5. Neither himself, nor Son, recede from the Pope, nor his Successors.

6. All feisures of things belonging to the Church of Can∣terbury, to be restored, and Outlaries for Beckets Cause to be discharged.

7. Decrees against the Church to be revers'd.

8. Besides Alms and secret Fastings, there was another Penance, shall I say, unfit for any Prince to undergo, indeed altogether unbecoming a Person of the meanest Quality to submit unto. And that was this;* 1.432 At the King's return from Normandy, he comes first to Canterbury, and at the sight of Beckets Church strips himself, and like a Servant, with his Feet bare and Body naked, saving one sorry Coat upon him, he enters the City openly, and in the sight of all Men; and like one of the poorest Beggars, walketh abjectly through the Lanes and Streets, and comes sighing and groaning to their Martyrs Tomb with fear and trembling; where that whole day, and following night, he watch'd with fasting. And was first five times whipt by the Bishop there, and after received more than eighty three lashes from the Monks. The next day the King, after Mass said at the Martyrs Tomb, departeth with dirty Feet; others say, bloody; without any nourishment taken all this while. Such Penance, were it voluntary, deserveth greatly to be admired at: but when 'tis necessary, and upon

a Prince, is worthy of utmost detestation, by every one that hath a humane Soul left him. But of this* 1.433 above.

One more Instance, and you will see the People, whose tender Mercies are very Cruelties. The Emperor Henry 4th, being Excommunicated, and his Subjects discharged their Allegiance for the sin of Simon Magus, (so Hildebrand the Magician calls it) that is, indeed, for disposing his own Ec∣clesiastical Preferments without the Pope's leave (who truly was the Emperors Creature in former times; being al∣ways either chosen, or at least confirmed by him) before he can be absolved, must do the Penance of attending with his Em∣press and his Son,* 1.434 in the Winter time, three days and nights barefoot, begging pardon; as their own Platina doth report it; and whereof we heard* 1.435 before also.

But enough of Popish Penances, to fill the Reader with just Indignation, as well as Admiration, at them.

CHAP. VIII.

Their Miraculous Pardons.* 1.436

NOW for the Popish Pardons. And because the Sub∣ject is more pleasant than the former, my Reader can be well content if I stay a little longer on it. There is another Name whereby this thing is known, that is Indul∣gences: But Short and Sweet we commonly put together. Well, what opinion Popery hath of the Thing, we may quickly see by the Council of Trent it self.* 1.437 Whereas the Power of granting Pardons is given by Christ unto the Church, and was in practice in the eldest times, (about five hundred years agoe; see‖ 1.438 Chemnitius;) the Holy Synod declareth and commandeth, that the use of Pardons, very comfortable unto Christian People, (as loosening the Rein to all Prophaneness,) and confirmed by Authority of Holy Councils, (meer Antichristian upstart Conventicles) should be retained in the Church, (for by this craft they have their wealth, Act. 19.25.) So those are cursed that main∣tain they are useless, or that the Church wants power to bestow them.

You see the Value of this Ware in the Popish Market. But Holy Scriptures owns not Holy Mothers Pardons; in∣deed are Enemies to them. No other way of Forgive∣ness of Sin can be found there, than from the Grace of God by the Blood of Christ, through Faith alone received. No Works of Ours, much less our Si••ver, or his Holiness's Lead, will serve this turn. And to say truth, some of the Learnedst among themselves are so ingenuous as to ac∣knowledge there is no print of their Indulgences in the Book of God.‖ 1.439 S. Antoninus is thus express: We have nothing about Indulgences expressely in the Scriptures; Nor from the Sayings of Ancient Doctors; onely from

Modern men.‖ 1.440 Our learned Bishop of Rochester, and their Martyr, in his Answer to Luther confesseth nothing less thereof, and of Purgatory likewise: The use of them (saith he) seems new in the Church, and was very lately found with Christians. An•• touching Purgatory, the very foun∣dation (as he truely averres) of Indulgences; with the Ancients there is none at all, or very rare mention made: nor is it believed by the Grecians to this day: With much more to that purpose. But commend me to* 1.441 Sylvester Prierias, Master of Pope Leo the Tenth's Pallace, who never blush'd to publish; That they had not learn'd In∣dulgences from the Scripture, but from the Roman Church and Popes; which (saith the bold Blasphemer) is the Greater Authority. What should I trouble my Reader with more concurrent Testimonies of their Doctors, as Durandus, Alfonsus de Castro, Johannes Major, Cardi∣nal Cajetane; or Polydore Virgil either; or any other, when their last and best Oracle doth in effect grant the same?* 1.442 For, saith Bellarmine, They may have Divine Au∣thority by Tradition of the Apostles, as other Doctrines not a few. And the best proof he hath for their Anti∣quity is, Non possunt adversarii hujus consuetudinis ullum assignare principium; The adversaries can assign no begin∣ning of this custome. Very pretty! And then I trow, they may be near as old as Adam; may they not? Cain had surely almost as much need thereof as they themselves have. But by this reason the most damnable Heresie that ever plagu'd the Church, in case the time when the Devil hatch'd it were not known, might pass for currant Truth. But our Lord thought the Argument good, that inferr'd, Therefore the Practice was naught,* 1.443 Because, from the be∣ginning it was not so; of the Old World, that is. And we are sure, From the beginning of the New, that is, of the Gospel-Church, it was not so; there were no such Indul∣gences:* 1.444 Ergo, they are to be detested. Especially since as there are no more New Sacrifices to satisfie God, so no more New Gospels for bringing Pardon unto Men, to be expected. But for all Bellarmines pretence, that we can∣not

find the Original of Indulgences, (instead of his con∣stant course in other cases, of making large vapours of Councils, and Greek and Latine Fathers) he that will con∣sult Chemnitius, shall find the Mark plain in their Mouth,* 1.445 and that they are not aged yet five hundred years; as but now was intimated also.

2. Well; but they are choise Commodities with the Romanists; and take them not for such Fools, as to Cry Stinking Fish: And two things with them commend them greatly: Their Goodness, and Their Cheapness. We will consider both. 1. The Goodness of this Commodity: viz. Romish Pardons! For the proof whereof,* 1.446 I will not flam you off with a Mountebanks Bill, or Merry Andrews Paper, however waggish Wits may construe it; but Pope Leo the 10^th, his nown Decretal, as I shall translate it out of Chemnitius.

The Pope of Rome being Vicar of Christ,* 1.447 can by the Power of the Keyes (whereby he takes away the fault and punishment due for actual sins, [and Baptism makes them as white as Snow from all Original, is their Do∣ctrine as you heard before,] the fault indeed by the Means of the Sacrament of Penance, but the Temporal Punishment due according to Divine Justice for Actual transgressions, by Means of Ecclesiastical Indulgence,) grant Pardons to the Faithfull upon reasonable conside∣rations, whether they be Living or in Purgatory, out of the Superabundance of the Merits of Christ, and of the Saints; And can by his Apostolical Power, as well for the living as the dead, either bestow the Pardon it self by way of absolution, or else transferre it by way of Suffrage. And therefore all men as well the living as the dead, are delivered from so much Punishment as an∣swers to the Pardon granted and procured.

And is he not an Heretick, or an Infidel, or whatsoever you can think on worse, that maketh any Scruple of the

Goodness of Popish Pardons now? Yet if you will but hear a learned as well as orthodox Commentator on this Sacred Text; if you please, you may depose it. It is Tecelius that I mean; a Dominican Fryer, for his Merit created Apo∣stolical Commissary, and Inquisitor of Heretical Pravity. 'Tis true, the man before this, had the ill hap to be con∣demned to dye, for a common Frailty, Gross Adultery, wherein he was apprehended; but 'twas a secret easie Death, Drowning in a Sack. But being made the Popes Great Pedlar for selling Pardons, you cannot in any reason think, the Knave would prove such an errant Fool, as to be like the Cook that sill'd other mens Bellies, but never so much as lick'd his own singers. Doubt not but by virtue of his Office (were there nothing else) his Sins were all as surely drown'd, as himself escap'd it; and now the man is as sound wind and limb as Adam was before his Fall. Well; up and down Germany trotts this jolly fellow; opens his Pack, sets forth his Wares, and invites Customers with this charming Rhetorick.

* 1.448

Behold; now Heaven is open round about thee; if now thou wilt not enter, when ever wilt thou? O sense∣less and dull hearted people; almost like Beasts, not to receive such Liberality of Pardons offered. See; 'tis in your power to redeem so many Souls! O ye hard-hearted, hard-hearted, careless creatures! For Twelve-pence thou mayst fetch thy Father out of Purgatory. And art thou such an ungratefull Wretch unto thy Parent, not to re∣lieve him in such grievous Pains? For my part, I am excused at the day of Judgement; (if avowed Treason will acquit a Traytor): look you to it. I tell thee plainly; if thou hadst but one Coat in all the World, mine Opinion is, that thou oughtest to pluck it off, and make sale thereof for the obtaining of so great Indul∣gences.

Now Readers, speak your Consciences, did ever Moor∣field Stage afford more powerfull Arguments for bringing

Customers in for the Balsom, Cramp-ring, or Present Re∣medy for the Tooth-ache, than this fellowes Pulpit did for his precious Pilgrim-Salve of Pardons? Considering how he further thundred against those men that spake against the Indulgences, that the trembling Vulgar feared the Heavens would fall, and Earth would swallow them up. Then for the Purchasers, he added, they were cock-sure of Salvation. And, as soon as ever the Money chink'd in the Box, the Souls in Purgatory were slown to Heaven. Nay, that the Pardons were so Sovereign, that though a Man had ravish'd (which is indeed impossible) the Vir∣gin Mary, he should be free from all Pain and Fault. With a great deal more of Blasphemous stuffe of the self∣same piece, which may be seen in the Author quoted, who lived upon the Time, and in the Countrey where 'twas vented; and wrote down the Passages in the very Phrase they were delivered in, as himself assures us. Who now but wonders at these Monstrous Pardons? whose Ear but tingles, and Heart trembles at such Bedlam Blas∣phemies of the Bottomless Pitt? And yet this profligate Wretch affirmed Salvation so sure thereby, that he would pawn his own Soul for them. But the Atheist would not venture his Body; having found by his former Roguery how hard a matter 'twas to save that from drowning.

Are not Popish Pardons now, in their sense, a very Good Commodity? And he that commanded Light out of Dark∣ness, and can bring Good from Evil, made them so in the Event; without an Irony. For upon this very Occasion, Another Fryer, Luther by Name, was stirred up to be Gods Agent against this Factor of the Devil. So that hereby the Gospel, which for so many hundred years be∣fore had been hid under a cloud of Darkness, shone forth now with Glory, to the plain discovering of that Man of Sin, whom the Lord is ever since consuming with the Spi∣rit of his Mouth, and will ere long destroy with the Bright∣ness of his coming. Amen.

But to make further progress in such a notable point of Popery, I have but one advertisement to give you by the

way, and that is of service to the present purpose likewise: Namely, that the wisdom of the Roman Chair is such, as not to trust so great a Treasure in any other than its own hands. Therefore a Single Bishop is fob'd off with the bare Fees a∣rising from the Grant of Forty dayes Pardon;* 1.449 and more Bi∣shops together, but with those of Granting one whole year. This little snip must serve their turns, whilest the Pope re∣serveth the power of disposing as full and large Indulgence as he pleaseth. Accordingly in the year 1300 a(‖) 1.450 Pope call'd Boniface 8. (by an Antiphrasis, as Lucus a lucendo, quia minime lucet) ripend the Invention of bringing more water to the Popes Mill; and in imitation of the Old Testa∣ment, (as indeed they are more Jews than Christians) or∣dained a Jubilee every hundred year. And whosoever now, he declared, would visit the thresholds of the Apostles, (that is, St. Peters and S. Pauls Church at Rome) should have the full remission of all their sins. Fairly offered at the first ope∣ning of shop! But beginners must allow good penniworth; to force a Trade. And this Tradesman did not miss his mark. For saith the same Author, so great a multitude flockt to Rome,* 1.451 that though the City was wide and large, a man could scarcely walk the streets. This Founder was the Pope, of whom they write, He entred as a Fox, reigned as a Lyon, and dyed as a Dog; as we shall further hear(b) 1.452 here∣after.

But put the case that for want of health or money, or so, a body should not be able to get so far as Rome; or say, one should not have the good hap to live till the hundred years were come.

Why, for the last case first; Holy Fathers tender care (to fill their pockets sooner) have ordered since, that this Revolution shall not be so long a comming. For‖ 1.453 Clemens 6. reduced the Blessed Time (thank him heartily) to fifty years; and yet you shall be as well forgiven as before. Yea(c) 1.454 Ʋrbane 6, out of more tender compassion to mans mortality, brought the Tale to three and thirty years. At last Pope Zystus 4, overflown with pitty towards humane frailty, fixed the Jubilee, as it stands, at five and twenty

years; with the old Blessings notwithstanding.* 1.455 And yet a man no wiser than my self, would marvel that among so ma∣ny merciful Popes, not One could ever be found to bring that happy year into a narrower Compass for the good of sin∣ners, whereof they have good store no doubt. As for ex∣ample, that it might be Biennial, or Triennial; or Quin∣quennial at the utmost. But that would utterly marr the market: for common things will quickly grow dog-cheap we know; and a word is enough to the wise.

But in the other Case; if a man can't get to Rome, what then? why then, he must be e'en content to stay at home; and yet his turn may be served well enough too. And though 'twere very fair in me to regard mine own Countri∣men only, yet because a Plenitude of kindness in Me, suits well with a Plenitude of Pardons in the Pope, I will plea∣sure Foreigners also; yet so as to stop two gaps with one bush the while. The form then of the Popes Pardon for this occasion runs thus, as we find it in Chemnitius.

Raymund Ambassador to Germany,* 1.456 Nuncio and Aposto∣lical Commissary. Be it known unto all men that the Pope hath granted, to all the faithfull of both Sexes that shall lend their helping hand for the defence of the Faith against the Turks, (that is, who fill his Holiness Coffers) according to our appointment, those very Indulgencies Pardons, and Dispensations, which they should have had in case they had visited the Churches of the City in the time of Jubilee. And he hath granted also power to choose their own Confessor, Secular or Regular, to ab∣solve them, &c.

If any be yet doubtfull whether this will fully do his business let him but have the patience till the next Proper∣ty be considered, and I undertake he will be fully satisfied. This I would fall on instantly, but that I think 'twill please my Reader to see the form of Absolution also. Well one short and sweet, amongst many there, I will not grudge him. This is it.

I by the Authority of Christ, and the Saints Peter and Paul, and our Lord the Pope, committed to me in this case, and granted for thee, do absolve thee fully from all thy sins sorrowed for, confessed and forgotten, and cases that are reserved to the See Apostolic, as far as the Keyes of Holy mother Church can goe, and for thee is granted, and to me committed. And I remit unto thee all pains thou oughtest to suffer in Purgatory; I shut the gates of Hell, and open the doors of Heaven unto thee: what good thou hast done or shalt do, let it encrease thy Salva∣tion, and Gods favour to thee.

And so you are welcome, Gentlemen. Pretty good shift, you see, may be made in case you stay at home in the year of Jubilee. But twill be better still in what comes next.

3. The Cheapness of them must have the second place. And you shall find the Penyworths are as good as any rea∣sonable person would desire.* 1.457 'Tis true, you must not look to have them all of a price, nor to hold ever at the same rate: For a Rundlet of good w ne is better worth than a quart bottle of the same; and the market doth often rise and fall for the same commodities. But take one Pardon with another, and one time with another, I know not where a man can mend himself, or get so good a bargain as at Rome. To clear this, let us consider, that in the world there is One sort of people do not care to work, but they have money though; and which they can part with too, when there is a good occasion. Another sort there is, with whom coyn 'tis true, is scant enough; but they can buckle unto business lustily notwithstanding.

Well now; to see the tender and affectionate care of Mother Church or Father Pope, (for all's one) in making good provision for them both.

* 1.458You good people, that have no money, out of very pity I will serve you first. You would gladly have your sins for∣given, and lye as little while in Purgatory as might be;

would you not? And in order hereunto you are contented to take pains, are you not? Go to then. If you live far off toward Venice, or that way; do but get you to S. Maries of the Angels, at Assise, and you will not repent your Jour∣ney. There is full Pardon to be had at easie rates, I promise you. Let Bernhardines Rosary shew what they are, and how they may be compass'd.

St. Francis upon a time praying in his Cell,* 1.459 an Angel calls him to the Church, where Christ, the Blessed Vir∣gin, and Angels tarryed for him. Being come, saith Christ to him; Francis, who art given for a light to the Gentiles, (their Trade is Blasphemy, you must note,) ask something for the Salvation of Souls. Francis an∣swers; I beseech thee for this Grace to Mankind, that all and singular coming to this Place, and entring this Church, may have Pardon of all their Sins full and wholly. And I beseech the Blessed Virgin, the Advocatesse of Mankind, that she would help me in obtaining of this Suit. Christ replyes; 'Tis great enough that thou askest, Bro∣ther Francis; but thou art worthy of more. I grant thy request; but will have thee goe to my Vicar, to whom I have given the Power of binding and losing in Heaven and Earth, and demand the said Indulgence in my Name. Away packs Franc. in the Morning unto Pope Honorius: asks him to grant full Indulgence, without Offerings, in that Church, for the Honour of the Virgin Mary. The Pope answers, he can't do it: for he that will have a Pardon must deserve it, Ponendo manus adjutrices; (Our Lawyers call it, Pone legem: but the plain English is, 'Tis Money makes the Mare to goe.) Yet, saith the Pope, How many Years of Indulgence would you have? Franc. answers, He was not for Years, but Souls: that whosoever enters that Church contrite, and confess'd, may have full remission of all his Sins, Fault and Punishment, from his very Baptisme to the day and hour of his en∣trance thither. Adding, that he did not demand this from himself; but in the Name of Christ that sent him.

The Pope hath then no more to say; but done it is, as he desired. Franc. now is jogging. But where is your Bull, saith the Pope? Quoth he, I will have no Instru∣ment; but let the Blessed Virgin be my Paper, Christ my Notary, the Angels witnesses, and Francis his wounds the Seals.

So on the first of August (Lammas Day; that the Reader may not forget it;) and all day long, this Cheap Bargain may there be had.

That ever Hell should bring forth such an uncouth, frantick Monster upon Earth! Read again 2 Thess. 2.10, 11, 12.

* 1.460But if you chance to live in Germany, there is a Robin-Hood's peanyworth to be had. In the Cathedral Church at Hildsheim, you have a Table hanging to publick view, that tells you, He that sayes this Prayer devoutly every day, shall have 8000 years of Pardon both from punishment and fault. Look you there, for one Prayer's devoutly say∣ing, a Lease of 8000 years of Pardon! And pray now what would a Roman Catholick reckon the Reversion worth after that terms expiration? But now I think on't, some narrow throat may chance to keck in getting down 8000 years. For say the World should not last so long, 'tis certain Holy Mother tells us, Purgatory ends with that; though we well know it began but t'other day. But well fare a true Catholick swallow; with whom not onely this, but a Pardon of some hundred thousand years will go down glib.* 1.461 For this Author tells us, he saw Indulgences that reach'd to Many hundred thousand years. And you shall see as much your selves from very good Authority by and by.

But what's all this, you'l say, unto our Countrey-men, that have no mind to go over the great Brook; unless their old Saints wonders would revive, of Crossing the Sea by land, or dry-shod, at the least? Well; they are not for∣gotten; though England alwayes useth to be kind to Stran∣gers first. And to assure them that I do remember them, I would advise them, though they sell their Dishes and Spoons, or pawn their Shirt upon their back, (for I am not fully

of Tecelius's mind, to sell an onely Coat upon it,) I would I say advise our English Romanists to get by all means that Peerless Book, call'd Horae Beatae Virginis ad legitim. Sa∣risbur. Ecclesiae ritum; I tell them plainly, I do not think a Pilgrimage to Rome last year, the Year of Jubilee,* 1.462 that stood them (may be) in 500 l. would be of better service to them, than this low-pric'd Commodity of hardly 5 s. cost. I will give them but a very taste thereof; though many another sweeter Morsel may be happily found there∣in, and send them to the Book it self to fill their Bellies there.

First and foremost for One,* 1.463 and that no very long Prayer neither, to the Virgin Mary, all that are in a State of Grace (that is, that have confess'd them to a Priest, and are absolv'd, for there's no more nor less in that,) and shall daily say devoutly that Prayer before our Blessed La∣dy of Pity, (that is, her Image,) she will shew them her blessed Visage, (an excellent sight!) and warn them the Day and the Hour of Death, (better still!) and in their last End the Angels of God shall yield their Souls to Heaven, (best of all;) and there will be obtained (no matter when) 500 years of Pardon, granted by Five Holy Fathers Bishops of Rome.

Verily 'tis great Wages for a very little work: Let them look to it whose Shooes are made of running Leather, as far as unto Rome it self; lest they go further and fare worse, as we use to say.

Well, but a little onward in that Book,* 1.464 and for a deal less work, you have a Reward that is far more ample: Ten thousand years of pardon for one very short prayer, with a Pater Noster, and Ave-Mary after it. Onely, you must be sure to nick the Season; 'Tis at the Masse, just between the Elevation of our Lord, and the three Agnus Dei.

But such as are for more pains-taking,* 1.465 (and 'twill fetch no Blood, nor make them sweat, I'l warrant them,) let them but before the Image of pity devoutly say Five Pater-Noster's, and Five Ave's, and a Credo; piteously behold∣ing

those Arms of Christ's Passion, and then— What then? Why, then they shall have Thirty two thousand seven hun∣dred and five and fifty Years of Pardon. And this is now so good a Lease upon so small a Fine, that I dare say it, No Scriveners shop in London can shew the Payr on't. Not a Farmer in our Parish but will say, 'tis full as good as any Fee-simple in the World.

Yet I am much mistaken, if the Reader will not say, this Bargain following is a better Pennyworth than any of the former.* 1.466 For upon devoutly saying but a midling Prayer before the Crucifix, Pope John 3^d hath granted as many dayes of Pardon as there were Wounds in the Body of our Lord at the time of his bitter Passion; the which were five thousand four hundred threescore and five. (Not one more nor less you may be sure. A great Secret to the poor He∣reticks.) But here's not half the Bargain yet: For Pope Sixtus hath granted to all them that in a State of Grace (at any time to be had with a wet finger, as you heard,) say it immediately after the Elevation of the Body of our Lord, CLEAN REMISSION OF ALL THEIR SINS PERPETUALLY ENDURING.

Here's now a Purchase worth the having; and yet which in a manner costeth nothing: SIXTƲS, I say, for my Money! All, and for ever gone, at once! This clearly bears the Bell away from all! But by this time, methinks, your own turns (my Friends) may be served sufficiently; and you are sure at leisure to bestow a little Charity on your Neighbours and Relations now. Well, that same blessed Book is as good a Tool too for such like Jobbs as e're was handled. For whosoever will but say S. Brigitts fifteen* 1.467 Oes, which she was wont to say dai∣ly before the Holy Rood in S. Pauls Church at Rome, one whole year; he shall deliver fifteen Souls of his next Kin∣dred out of Purgatory; convert other fifteen Sinners to a good Life; and preserve fifteen other good men, as he found them. Nay, and doing good thus to others, we do our selves more good: for it followes; Whatsoever we desire of God, we shall have it, so it be to the salvation of our Souls.

O what great Bargains are these! and cheap enough in any Womans Conscience! And what a precious Cabinet is that Book, wherein so many choisest Jewels lye! But alas it is not likely that I have tyth'd them to you. For be∣sides Prayers that bring Pardons for Dayes, as(a) 1.468 forty, and(b) 1.469 one hundred, and‖ 1.470 three hundred, and(c) 1.471 five hundred, and(d) 1.472 three thousand, and(e) 1.473 four thousand, and(f) 1.474 ten thousand; you have those likewise that have for Years, and in this fashion; for(g) 1.475 three, for(h) 1.476 seven, for(i) 1.477 five hundred, for(k) 1.478 three thousand, and(l) 1.479 ten thousand, and(m) 1.480 ten hundred thousand: and who knows how many more besides those I reckon? Yet all this while, I speak not of Deliverance from temporal Evils, not from sudden Death; no nor from Hell it self: In all which cases there are Receipts with a Probatum est upon them.

But this shall serve me for my Charity to the Poor.

4. Now, you M••nyed men; you are not for Work,* 1.481 I know. No matter. Will you stretch out MANƲS AD∣JƲTRICES? You know the English well enough: Do but bid roundly; Rome will deny you nothing. Take but my Counsel; and if, of all men in the World, you be not both first serv'd, and best sped, call me false Prophet whilest you know me. The Poet Mantuan was a currant Catho∣lick, you'l confess; and I believe, one that better knew Mother Church, than she did her self. Hear what he saith:

—Venalia nobis Templa, Sacerdotes, Altaria, Sacra, Coronae,* 1.482 Ignis, Thura, Preces; Coelum est venale, Deusque.

Here's all set to sale, Churches, Priests, Altars, Masses, Crowns and Fire, Incense, and Prayers; Heaven and God for hire.

I hope the Fears of your Discouragement are going off. A latter Zealot of their own, Onuphrius I mean,* 1.483 will give another lift thereto. He gravely tells you; Pecuniâ nihil

non parare est; maximè Romae. Any thing may be had for Money; at Rome especially. Is it not a little better with you now? Doubt not a perfect cure before I have done. Ponder well those Elegant Rythmes (for I will not disgrace them with the Dull and Common Name of Verses) graven on an Ancient Stone in the Cathedral Church of S. Stephen at Bourges; and then I am secure that you may sleep on either side. You will find the Terms so fair, and fully also in your power, that you cannot miss; but must speed well, and if you will your selves. Pray do but read and judge impartially. Wherein to serve you, you have not onely the‖ 1.484 True Original; but for the benefit of English Custo∣mers, such a Translation set against it, as my dull Muse could reach to.

Hic des devotè, Coelestibus associo te: Mentes aegrotae per munera sunt ibi lotae. Ergo venitote gentes à sede remotae; Qui datis estote certi de divite dote. Te precor accelera, spargas hic dum potes aera, Et sic revera securè caelica spera. O tu si scires, quantum data prosit ibi res, Tu juxta vires donares quod dare quires. Te miser à poenâ dum tempus habes aliena, Ʋt tibi sit poenae venia, sit aperta crumena. Consors coelestis fabricae qui porrigit est is, Ex hoc sum testis, vos hic mundare potestis. Crede mihi, crede, coeli donaberis aede; Nam pro mercede Christo dices, mihi cede. Hic datur exponi Paradisus venditioni; Currant ergo boni, rapientes culmina throni. Vis retinere forum? Mihi pendas pauca obolorum, Pro summa quorum reserabitur aula polorum. Hic si largè des, in coelo fit tua sedes, Qui serit hic parcè, parcè comprendit in arce. Cur tardas? Tantum nummi mihi des aliquantum; Pro solo Nummo gaudebis in aethere Summo.

Give here devoutly, and I'l joyn thee to Heav'ns band; For by the giving hand, sick Souls wash'd whole there stand. Come people then I say, that live full far away; Your Cash if down you lay, be sure you I have rich pay. I pray thee friend make hast; throw in now while thou ma'st, Thy Money, and at last ne're doubt of Heaven to tast. O, if thou didst but know, how much thy gift would grow, Here thou would'st quickly throw, all that thou hadst to sow. Poor wretch, I'd have thee fain, whilest time is fly thy pain. That thou may'st pardon gain, open thy purse amain. Heav'ns Fabrick he shall see, that now to give is free; I am a witness t'ye, you may here cleansed be. Trust me, trust me, hereby thou shalt be plac'd on high, And for reward shall cry to Christ, Make room, 'tis I. Here Paradise is set to sale, and therefore let All good men run and yet the highest room they'l get. Would'st have the Market thine? Then spend a little coyne, This will unlock those fine doors that in Heav'n do shine. If thou give largely here, thy way to Heav'n is clear, To give much if thou fear, thou must have meaner chear. Why dost delay to come? Give but some Money, some: For Money 'tis alone, that thou shalt have Heav'ns Throne.

Here's Doctrine with a vengeance! And whereby Solo∣mon's Saying, (ne're meant without some limitation cer∣tainly to compass whatsoever is desireable in this World,) is extended to Heaven it self, and exalted above all things, even the most Precious Blood of Christ it self, for that very purpose; viz. Money answereth all things. And for mat∣ter of Fact, 'Tis so Authentick, saith* 1.485 Henry Stephens, that they cannot possibly deny it unless they will deny their own hand-writing. Who likewise hath the Verses, with six more of the same kind added to them which my Au∣thour could not have the patience to transcribe. And in∣deed what Christian can take pleasure in recital of such Ignorance and Impiety, as is grown up unto the very Quin∣••ssence of the most monstrous Impudence and Blasphemy

that Earth ever bare, or e're was hatch'd in Hell? O the wonderfull and amazing Efficacy of Error; when men for loving not the Truth are given up by God to believe a Lye!

But by this time perhaps some Lookers on would prove real Customers, and are about to ask me the particular Prices. Truely, I must beg their pardon, having never yet arrived to that honour of being made a Pedlar for his Ho∣liness. And therefore, being not a vouched Pardonmonger, dare not venture to make a Bargain, and strike them luck. 'Tis true, I may instruct them how to know what the first Rates are; which is some kindness: and let them get as much abated as they can. There is a Book, if they could get and understand it, would do their work without more adoe.* 1.486 'Tis called, Taxa Cancellariae Apostolicae. There have been other Editions; but I have onely seen that of Paris. There to a farthing (as we say) you have the Price of Pardons for the most villanous and flagitious Crimes. As more particularly, for simple Fornication, so much; for flat Adultery, so much; for Sodomy, so much; for Bestia∣lity, so much: and so for Simony, Perjury, Murder, Sa∣criledge, and the like. And take my word, his Holiness useth you very kindly. But in defect of that, 'twould serve our Countrey-mens turns, and very well too, to be ac∣quainted with our Learned Mr.* 1.487 Foulis his History of the Romish Tyranny and Ʋsurpations: The Preface of which worthy work gives a fair and handsome Cargo of that Vessels Lading. But if both fail, the most Ingenuous Au∣thor of the Protestant Almanack will stand in very good stead;* 1.488 whose Second Part hath a Catalogue of some of the most eminent Marts and Fairs held in the Popedom. Now the Contents are far too large to be transcribed hither: and indeed, few people like those Wares so well, that come at Second hand. Onely if you please, to pass by Mornay and other Protestant Authors, you shall hear the Judgement of a famous and learned Doctor and Bishop of their own upon the Premises.‖ 1.489 'Tis Espenceus that I mean. There is a Book (saith he) publickly exposed to the view of

all, which goes off now as well as ever, called Taxa Cancel∣lariae Apostolicae; set forth and prostituted as a common Whore for gain: whence more Villany is learnt, than from the Institutions and Summaries of Wickedness. There is License granted for many the most abominable Crimes, and Absolution for All; unless men will not buy. And after: Yea, it is so far from being suppress'd by the Treasurers of the Church, that the Licenses and Impunities are renewed and confirmed for the most part by the Faculties of the Legates.

So that you Catholick Gentlemen, who have Money, and will part with it, you may be secure: The Market is not done yet. Onely remember,

Pro solo Nummo Gaudebis in aethere Summo:

For Money 'tis alone Thou shalt have Heavens Throne.

And now I am about to shut up Shop; having plainly shewed what Rich Bargains of Popish Pardons may be had (at as easie rates I think as their hearts can wish,) both by the Monyed and Ʋnmonyed Chapmen too. And if they do not deserve to be called Miraculous, I have so far miss'd my mark, that I am contented never to aim again.

5. Only as I am just leaving my Reader to his private Admiration, I can't forbear to express my own Wonder, How it should come to pass, that such good natur'd Things, as the Holy Fathers commonly pass for, do not at once, and without one penny profit (for they want not Power, and need no Money; and 'twere a mighty deed of Charity,) make a General Gaole-Delivery out of Purgatory, and daily wipe off so their scores who yet are living, that never any more may enter there! Especially since so many of the Souls in durance there, or likely to come thither, have neither

Estates to leave, nor Friends that can and will lay out enough, for building Churches, Almes-houses, &c. or paying so many Masses, Dirges, &c. as serve to clear their Debt; or truely pay their very Fees! I should think the Plenitude of the Popes Power would do very well to be exerted twice or thrice in every week, or rather every day, upon so very good and charitable an account. That so all Chri∣stians dead already might mount strait to Heaven; and those that shall dye, as soon as ever they leave the Earth; at most, onely be bound to call at the Black Prison door, to vex that spitefull Jaylor, in the perceiving how his revenge∣full Malice against poor Mankind meets with a Disappoint∣ment by the Charity of his Holiness. Sure either the Pope must fear, that if he take this course, Heaven will be so full, that himself and Creatures will get no room there: Or, which is far more l••kely of the twain, He will not lose the Gain of Pardons in this World, to gain him Paradise in the other.

And then, to say the naked truth, it were no matter if he were served of the same Sauce his Commiss••ry Tecelius sometimes was. The Story is short and sweet, and I will end the Chapter with it.

* 1.490A Person of Quality comes unto this Fellow, as he was keeping Fairs and Markets with his Pardon-Pedlery, and tells him of a great and black Atchievement in his bosome; and for this future crime he desires, indeed a Patent, but 'tis call'd a Pardon. Tecelius tells him, Such an Indul∣gence would be very dear. And (to say truth) it seems very reasonable. Well; they come to chassering; and at last to strike the bargain. The Gentleman gives him ready down upon the Nayl, and takes his Bull with him. Not long after, watching his Opportunity, he meets that very Ped∣lar in a Wood, as he was travelling with his Wares and Cash about him; and very fairly then and there, he robs my Chapman of every penny. Tecelius brandisheth a whole Shop-full of Curses at him. But the Gentleman shews his High-pric'd Bull: And with great mirth tells him; This was

the Sin he meant; and whereof he is Absolv'd in the best Form that could be in the world. And so the Goose was kill'd by his own Feathers.

And now whatever cause of wonder Romish Pardons may justly give the Reader, I cannot think this Gentleman's Practice thereupon affordeth any: Excepting alwayes the Ingenuity of the Feat. My reason is, because the Encou∣ragement of Sin with open face, and Extirpation of Ver∣tue out of the World, are Twins conceived in, and brought forth from this Womb; which never can have other Issue. For who will dread that Evil, which a wet finger can put by; or be industrious for that Good, which may be had by sitting still? For they can miss in neither, that do but hit on that which comes it self a begging both to Rich and Poor; as you perceive the Popish Pardons doe.

But for the Gentleman and Tecelius, I take the Proverb very pat to them, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; He proved too apt a Scholar to so bad a Master.

And so I leave this other Pair of Lying Wonders; and proceed unto the Fifth, of Miraculous Holy Things, and Holiness with Papists.

CHAP. IX.

The Fifth Pair, Miraculous Holy Things, and Miraculous Holiness.* 1.491 The former in this Chap∣ter; As Reliques, Images, Holy-Water, Bread, and Agnus Dei.

* 1.492HOly Things in Popery are sans Number. Such by an Antiphrasis I mean; as Auri sacra fames, in the Poet. Where can one cast his eyes among them, but some or other Objects of this Nature are presented to him? If you light on Persons; there are Holy Popes, and Holy Cardinals, Holy Bishops, and Holy Abbots, with Holy Priests, and Monks, and Nuns; and who knowes how many Holy He's, and She's besides? Their Old Progeni∣tors words are every whit as current now, as when they first were spoken,* 1.493 though so long since; The Congregation is all holy, every one of them. If upon Things; (and there we deal at present;) hath not Holy Mother for Holy Fa∣ther an Holy Pallace, Holy Temples, Holy Altars, Holy Images, Holy Vessels, Holy Garments, and so on, Holy to the end of the Chapter? Nothing else but Wonderfull Holy, here! Which makes my Case somewhat like his that is ready to starve in a rich Cooks Shop, meerly through distraction what fare first to fasten on. But since I am mine own Chooser too, as well as Carver, I am resolved to lay that Law upon my Mind, I commonly use to do upon my Palate; not to exceed One dish; or Two, at most. And so, for Variety's sake, we will first taste their Natural; then fall upon their Artificial Holy Things.

* 1.4942. Natural Holy Things of the Roman growth must first be spoken of by us. Let not the Reader lay out his

Wonder at the Word; lest he spend that Stock which should be kept for the Things themselves. No more is meant hereby than Things that pass for Holy, of Them∣selves; antecedently unto, and without the intervention of any Art, or Act of theirs, to make them such. In short; the Holy Reliques of the Saints, which were either Parts of them, or some way or other appertained to them. Now what, alas, are the Pyrenean Hills, or Alpes, to the Heaps of those in Popery? Verily their Bulk of Reliques, ac∣cording to our common speech, is next to Infinite. And if the Reader begin to startle at mention of the Huge Number of them, how will their Wild Behaviour towards them make him stare? However, I must venture on both these.

3. In speaking of their Huge Number,* 1.495 let no man think I am about to give their Total. No; the best Artist in Arithmetick, and after the Italian fashion, may safe enough be pronounced but a Bungler in this business. For in* 1.496 34 Churches at Rome onely, (and what are those to the whole Number there?) almost 200 years agoe (and they are good Husbands to improve their Stock, be sure) were reckoned up by Name about 200 Reliques. But yet in thirteen of those Churches specified, when the Author hath done his tale, he concludeth with, Besides others; or, and Divers others; or, and many others; which are his solemn Phrases. And in S. Fabians, and S. Sebastians, there are, saith he, Others Innumerable, besides those mentioned: In S. Paul's, An infinite Number more, and many others without Number. Thus he of those Churches in particular. Which were they all put together, what an Amazing Sum would those 34 Churches without the rest, afford? Instead of a bare two hundred, for ought I know two hundred times two hundred. And then out of the Many Millions of Churches and Sacred Houses, in all Popish Countreys, what a Total would there be, to vie with the Stars in Heaven, or Sands upon the Shore! But that which more confounds us simple Hereticks, is, not so much to find their Reliques

swarm so as they do; but multitudes of the self-same Re∣liques to be in two, or three, or more several places, and at vast distance, yet at the self same time. And this we have reported with the highest confidence by them. Which makes us think, and we think justly, Either their Reliques can do more than God; or their Authors wil lye worse than Men, that is, like Devils.

4. But upon this Suggestion, perhaps the Reader would think it no Digression, if I give Instances of this Prodigious Multiplication of Individual Reliques. No doubt, That must enflame their Reckoning horribly, and will detect the Roman Falshood notably; so that More Wonders of a Lye they will still be Masters of, thereby. Well then it is agreed on: and my Account shall have no worse an Author than the Famous Calvine. For whom all Protestants surely, that knew his service to the Gospel, cannot but maintain great Veneration. Especially those that love the Church of Eng∣land; for that noble Character or Encomium which Her* 1.497 Greatest Advocate, al••hough his Adversary in the poynt of Government and Discipl••ne, hath left upon Record for him. Nay the Papists Lynceus to espy a fault, and Battus for the Publication of it in any Opposite, Bellarmine him∣self I mean, makes none exception against Calvin's Vera∣city in the Case; (wherein had he been faulty, he must have look'd to have heard on both sides, of it); onely la∣bours to heal the wounds he makes with this pitifull Salvo;* 1.498 Touching Many the same Bodies, they were but parts of the same bodies, and not the whole Bodies themselves: but were so denominated A parte totum, Part being put for the whole. Which Answer, at the best, doth save the Po∣pish Church from Lying, onely by making Lyars of so many Popish Churches. Because so many of them do re∣port they have the self same Reliques; as you will pre∣sently hear.

* 1.499To begin with Christ our Lord. His Natural Body is, where Popery hath nothing to doe: so that is not pretended to. His Reall Body they make New every day; besides

too 'tis Invisible; and must be therefore a Bad Relique for them to trade with. But some piece thereof, they dare to swear they have; that is His Foreskin, cut off at his Cir∣cumcision. That our Lord was Circumcised,* 1.500 we doubt no more of, than of the Gospel's truth. But that his Foreskin should be preserved for an Holy Relique, there's not one tittle there. Yet the Monks of Charrovium brag they have it. So doth S. John Laterane at Rome. And Hildsheim will not be without it, neither. Christ had but one; lo, now 'tis grown to three. Is not this a strange wonder? But for five hundred years there was no mention of it in the Church. Did it drop since from Heaven? For thither no doubt our Saviour at his Ascension carryed his Body whole. This were almost as strange as t'other!

But Things belonging to him. Well, the Chalice where∣in he gave the Sacrament to his Disciples; and the Platter wherein the Paschal Lamb was eaten, what lasting mettal were they made of? Suppose them such as the Popes, and Cardinals use to be served in (as you may think the Vulgar fancy; though our Lords contempt of Earthy glory would perswade us rather 'twas made of Numa's Plate) 1600 years wearing, and upward perhaps might marre them. However, a Civil Head of Rome, that loved money well near as well as the Ecclesiastical that succeeded him (for he squeez'd it out of† 1.501 Excrements) plundering Judea,* 1.502 and sacking Jerusalem, would hardly let such worthy Vessels scape his Clutches. But still no news being heard of them for so many hundred years together, that they should all on a sudden so pop up their heads, and be known whose goods they were, as certainly as if the Goldsmith that made them had averr'd to whom he sold them, is somewhat strange too! Unless they will say, Christ's Coat of Arms was gra∣ven on them (and that might be deceitfull also); or there was some private mark (the likeliest of any thing else) whereby a Romanist can as well distinguish them, as he can a Credo from a Prayer. But if all these shrewd Diffi∣culties were well over, there is that behind which hampers them inextricably: Namely, that the Chalice is shewed at

S. Maries in the Isle by Lyons;* 1.503 and yet the same is to be seen in a Monastery of Austin Fryers with the Helvians. But with the Platter it is worse. For that's at Rome, at Genoa, and at Orleance too.

So for the Towel wherewith Christ wip'd his Disciples feet, after he had wash'd them, you may be sure 'twas made of better Flax than ordinary, not to be rotten to this day. But the marvel, or the mischief rather is, One's at S. John Laterane's at Rome,* 1.504 Another at S. Cornelius's at Aken in Germany; and 'twas but one in all, at first.

May we make the Water-pots an Appurtenance unto Christ; which held the Water he turn'd to Wine, at the Marriage of Cana in Galilee? These, though where they hid their heads, or how they were preserved for 800 or a thousand years together; or how they came into the Papists clutches, either themselves do not know, or else they are so spightfull, they will not acquaint us with it, are now to be seen at no fewer than five Places, (whatever more there be) Ravenna, Pisae, Cluniac, Anjou, and Salvators in Spain: and these are at least in three several Kingdomes too.

* 1.505As for the Cross, and Nayls wherewith our Lord was fastned thereunto (Three in number by the receiv'd Opi∣nion) Ruffinus and Socrates do agree, that, as they were found by Helena, Mother unto Constantine the Great, so the Nayls were disposed of upon the Emperours Bridle and his Helmet, (though* 1.506 Ambrose will have One set in his Crown, Another in his Bridle, and the Third kept by He∣lena); and the Cross, one half of it was layd up in a Chest at Jerusalem, the other sent unto the Emperour. But for this Cross (though we know one man carryed the whole once, Mark 15.21.) S. Popery hath enough of it to load a Ship, saith† 1.507 Calvin; no Town being so little, but it hath some piece thereof, quoth he; and some good handsome sli∣vers of it, as Paris, Poictiers; and Rome, where a fair Cru∣cifix is made thereof, ertirely. And for the Nayls, they are thriven to a round Bakers Dozen. They of Millain claim the Bridle-Nayl. No, say those of Carpentras, 'tis with us.

A third, and fourth are at Rome, at S. Hellens, and S. Cros∣ses Churches: At Siena a fifth; A sixth at Venice. There's pretty fair for Italy, now. Germany hath her share too: For there is a seventh at Colen; an eighth at Tryers. Nor must France lose its due: At Paris, in the Holy Chappel the ninth; with the Carmelites there, the tenth; the ele∣venth at S. Denis's; the twelfth at Bourges; the thirteenth at the Abbey, called The Sheeres; and the fourteenth at Draguinian. So there is the Tale, full and wholly, that was promised. And by these few Instances picked out of a greater heap of our Saviours Reliques, 'tis plain enough that they are strangely multiplyed.

Next to the Virgin Mary. Wherever her Body be,* 1.508 the Things belonging to her, and kept as Sacred Reliques, are almost innumerable. Her Hair, and Kerchief, and Combs; her upper and her under Garments, even to her very Shift; her Girdle, Shooes and Slippers,* 1.509 (and who knowes what besides?) are with the Papists still; and all as fresh, no doubt, as if they came but just now out of the Shop. But then the several places that her same Reliques are in; why, there is the wonder! As her Shift in two; and so her Ker∣chiefs; and, to be sure her Comb. But her Hair; no body knows how many! And for her Milk there is such store of that remaining, that it may be safely said, the best Milch Beast in all the Countrey can't vie with her therein. Had the most Holy Virgin (saith the aforesaid Author) had Breasts bigger than a Cow, and all the dayes of her life had been a Nurse, she hardly could have afforded so much Milk unto them, as they have now to shew. But a Taste's enough.

To John the Baptist now.* 1.510 The Gospel tells us after he was beheaded, his Disciples came and took up the Bo∣dy, and buryed it: but the Head was given to Herodias Daughter. And is it not very likely,* 1.511 that this Good Wretch would keep that for an holy Relique think you? But Church-Story tells us,* 1.512 that the Pagans found his Bones in Julian's time, (about 400 years after, and they were tough

Bones to last so long) and burnt them to ashes. But 'tis no matter; they of Amiens have his Face for all that. Why no; 'tis with us, say the People of S. Angelick. The rest of his Head was once all at Rhodes;* 1.513 now at Malta. Yet the hinder part is at Nemeurs; the Brain at Novium. Nay for all this, part of the Head is at S. John Morienni; a Jaw-bone at Besanson; another part at Paris; and the Tip of his Ear at S. Flowers: But the Forehead and Hair are in Spain: There is a Bit too at Noyon; and some part at Luca. Yet all besides his Face, we heard just now, was first at Rhodes, and now at Malta. But that is a trifle! Do but go to Rome, and you shall have the whole Head at S. Sylvester's Covent all this while: Why S. John Bap∣tist is become a Cerberus! for less than three heads can never serve his turn, if the Relique-mongers may be trusted. And what will you say, if, after the buryal of his Body so long since, and burning of his Bones too; his Arm be seen at Siena still?* 1.514 That's their bold Story too. Nay, and that very Finger wherewith he pointed unto Christ (when he said, suppose, Behold the Lamb of God!) was so Fire∣proof, as to resist Corruption, and so fruitfull to the Pro∣pagation of it self,* 1.515 that you may behold the same at Be∣sanson, Tholouse, Lyons, Bourges, Florence, and at S. John's by Mascon; Six several places, and at great distance from one another. A Finger burnt to Ashes, but sound and whole. Pure Phoenix for Invention! One and the self-same, but a Six-fold Finger. Stark Bedlam for Expression! But Prodigy upon Prodigy, is good Popish Heraldry: and I'le not meddle with the rest.

* 1.516Come we to the Apostles then. Paul and Peter's Bo∣dies are at Rome. One moyety at S. Peter's; the Other at S. Paul's: Both their Heads at S. John Laterane's; and however it hapned,* 1.517 One of Peters Teeth. But for all this, Poictiers hath gotten Peter's Jaw-bone, and his Beard to boot: Tryers very many Bones of both. Argenton in Berry, Paul's Shoulder. And in a word, All Churches every where dedicated unto them, some or other of their

Reliques. What should I speak of their Appurtenances; as S. Peter's Chair, Massing-Garments, Altar, (which last the Romans say they have, but the Pisanes give the Lye unto them, for it is with them they tell us,) the Sw••rd that cut off Malchus's E••r, his Crozier Staff, or Sheep-crook,* 1.518 and Cudgel too to walk with; which Coleni and Tryers both pretend unto. But let them end their strife as well as they can: and we'l go on the while

Unto the other Apostles.* 1.519 The men of Tholous think they have Six of their Bodies; Padua, Salerne, Orton and Naples, or somewhere thereabout, the other Four. For Peter's and Paul's, you heard of but now.* 1.520 So they are all well disposed of. But though Scripture renders them Single-Hearted, Papists will not let them be so Bodyed. Andrew hath another Body at Melph. Philip and James the Younger, either of them One, at the holy Apostles in Rome: Simon and Jude also at S. Peter's there. Bartho∣lomew likewise in the Church dedicated to him; who by way of vantage hath a Skin too at Pisa; and one Hand with a Limb at Tryers; a Finger at Frene; and some other Reliques at S. Barbara's at Rome. Six of them then are double-carkass'd at the least, and one of that Num∣ber a fair deal better. But Matthias speeds best of all: For he hath another Body at S. Mary Majors in Rome; a third at Tryers; besides a sever'd Head and Arm at Rome too. Though Andrew's many Pieces help him well: As an Head at S. Peter's, a Shoulder at S. Grisogonus, a Rib at S. Eustathius, an Arm at the Holy Ghosts, and another Part at S. Blasius; all at Rome; besides a Foot at Aix. 'Tis harder with Philip, who hath but One Foot at the Ho∣ly Apostles in Rome; and something else at S. Barbara's there, and at Tryers: S. James is with him in the two last Churches; but much afore him in good luck. As having a Head at S. Peters, One Arm at S. Grisogonus, and ano∣ther at the Holy Apostles. Matthew hath some Bones at Tryers, an Arm at S. Marcellus, and an Head at S. Nicho∣las. But poor Thomas is made a Tom-fool of; for they make

a bridge of his Nose, for ought I find, and leave him no∣thing.

But I am tyred perfectly at these so numerous, so childish, and so brainless Forgeries! What Job would have the pa∣tience to make further progress upon the Virgin Mary's Mother's two Bodies,* 1.521 and three Heads, Lazarus his three Bodies; Magdalene's two Bodies; S. Stephen's whole Body at Rome, yet his Head at Orleance, and Bones in more than 200 places? Do but consult the Treatise, you will find 600 feigned Reliques more, equally labouring under the total want of common Witt as well as Honesty; and supported meerly by a Whorish Forehead and Atheistical Heart: So much of the Huge Number of their Reliques.

* 1.5225. Their Wild Behaviour towards Reliques cometh next. But here we shall make quick dispatch, for an amends un∣to our longer stay upon the last. The Council of Trent will be very serviceable to us in this Case, as it hath been many a time before. Their Decree runs thus:

The Holy Synod gives in charge —that the faithfull be instruct∣ed —that the Holy Bodies of Ho••y Martyrs,* 1.523 and others living with Christ, which were Christ's living Members, and Temples of the Holy Ghost, that shall be raised by him to Life Eternal and be glorified, SHOƲLD BE WORSHIPPED BY THE FAITHFƲL; where∣by God affords many benefits unto Men: so, as they that say, worship and honour is not due to the Reliques of Saints; or that those, and OTHER MONUMENTS are honoured by the Faithfull in vain; and that the Mo∣numents of the Saints, for the obtaining of their Help, are in vain frequented; are altogether to be condemned, as the Church hath long agoe, and now condemns them also.

Hence it is plain to half an Eye, that as they give Reli∣gious Worship to their Reliques; so they make them little God-a-mighties. For Trust and Confidence in them is imply∣ed, as they express Help to be expected from them. Al∣though they were forbad to open their mouth wide in the

Premisses, not at all from Conscience; nor so much from Shame; as Fear their Cause would suffer by the Bargain. Bellarmine therefore whilest he pleads stoutly for Religi∣ous Worship unto Saints, their Reliques and their Images, assigneth notwithstanding for these a lower degree thereof,* 1.524 than he reserveth for them, whose Images and Reliques they are; (as it is fit the Master should be better tended than his Man;) but after all, saith he, it is reducible to the same kind of Worship. But we heard above, no living Soul, much less Inanimate Things; indeed, not Any Creature was capable of this Worship. Thus, the Lord onely, saith our Saviour, shalt thou serve. Papists therefore cannot plead Not Guil∣ty to an Indictment of Idolatry, that lyes full against them for their worshipping Reliques. Dulia and Latria, a Di∣stinction without a Difference in all Authors judgements, Sacred and Prophane, beside their own, will not, cannot save them harmless. Bellarmine not able to deny this,* 1.525 takes a desperate course, of claiming power to the Church to make New Words, or use the Old in other signification than their own, so it be against the Hereticks. Bravely done! where he cannot find, to force his way: Hereafter surely we must take him for an Hannibal, a Caesar, or an Alex∣ander! But a base Confession is implyed the while, viz. that Right and Reason hath forsaken them; meer Force and Ʋsurpation do defend their Cause. And so Idolatry must stick upon their skirts, whilest Relique-worship lodgeth in their bosomes. Whereof clear Demonstration will be made by the Account Chemnitius giveth of this Holy Ser∣vice with them.

(1) The Bodies, Ashes,* 1.526 or Bones of Saints are to be dug or raised out of their Graves, and to be placed aloft, as upon the High Altar, or some conspicuous place, to be adorned with Gold, Silver, Silk, or some such Bra∣veries.

(2) Those Reliques are in Processions, and publick Supplications to be carryed about, to be touched, kissed, at least set forth, shewed to, and be viewed by Christians.

(3) Such Reliques are to be approved by the Pope; the Saints whose they are, having been Canonized, are to be adored by all, and in Necessities invocated.

(4) To view, touch, and kiss them, for getting help from them, to fall down before them full of Adoration to them, with heart and gesture; worshipping them with Candles, Silk, Garlands, and such Ornaments, is a singu∣lar and meritorious Worship of God.

(5) The Grace and Vertue of God, in or by those Reliques is to be sought; and those partake thereof, who touch or see them.

(6) To offer precious Gifts unto them, is an acceptable Sacrifice unto God.

(7) Those that touch, or kiss, or onely view them, have many Pardons of their sins.

(8) That Prayer is better, worthier, and more ac∣ceptable unto God, that is made at, or before the Re∣liques of those Saints; as, by whose Merits we may ob∣tain help. And therefore in Necessities, Vows should be made, and Pilgrimages undertaken to those Places where Reliques of Saints are thought to be; that there they may be invocated for getting help.

(9) It addes much to the sanctity of the Eucharist, if the Reliques of Saints be inclosed in the Altar.

(10) They may be lawfully worn upon ones Neck, out of Devotion and Confidence to God, and to his Saints, whose Reliques they are.

These are* 1.527 Thomas his words.

(11) They swear by touching Reliques; that the Re∣ligion of an Oath may be divided betwixt God and Saints.

(12) All have the same Veneration without difference, though Multitudes are doubtfull, counterfeit and false.

These practices, (saith this learned Author) it is publick and notorious, have often been, and yet are, in the Wor∣shipping of their Reliques among the Papists. Which do abundantly make good the Charge drawn up against them,

and render their Behaviour towards Reliques Wild unto a wonder.

For there is no print of their Relique-worship, either by Precept or Example in all the Scriptures; indeed the con∣demnation of Will-worship there, involves it necessarily in the same doom. And plain it is, that the Bodies of deceased Saints, were both in Old and New Testament times de∣cently committed to the Earth, and there left to rest in peace untill the Resurrection; without preserving any Re∣mains or Reliques of them; much less, was there any taking out of the Graves again, for any such purpose, as to pay Religious Worship to them.* 1.528 Thus Sarah's body was in∣terr'd by Abraham; and his own by Isaac and Ismael. Thus was served Isaac's, Rebekah's, Leah's, and Jacob's too. Neither any whole Body, nor any part of any Body preserved, or taken up for a Sacred Relique to be Religi∣ously worshipped. To pass by others then; under the Go∣spel John the Baptist's, the first Martyr Stephen's,* 1.529 and our Blessed Lord's, were treated at the self same rate. Yea, 'tis very observable, that Moses his body upon its burial was hid from Israel on purpose, as it is conceived generally, and with great reason, to prevent this Relique-worship. All which considered, and compared with the apparent and most gross superstition of the Romanists, in viewing, touching, kissing, and falling down before their Numberless Reliques, in hope of help from thence, as if they were so many Gods, at least wise Christ's, to commend them unto God for Help, must leave their Practice in the whole Worlds judgement, that is not their own; Absurd, and Impious, and Idolatrous! And so I take it, we have surely found Miraculous Natural Holy things among the Papists.

6. And Their Artificial Holy things are all as Wonder∣full. Of these there likewise is a jolly company,* 1.530 (although I hope they will not long lye on my hands.) For Romish Chymists have cut Paracelsus out in the whole Cloth: Not onely in turning Lead to Gold, by fetching Moneys in

through sending out their Bulls; but by converting many Things of a common Nature, at their discretion, into most Holy. These are Sacred Conjurers then it seems! And if the Reader would not be scared at me, as such another, I could tell him of Holy Images, Holy Water, Holy Salt, Holy Oyl, Holy Chrisme, Holy Bread, Holy Candles, Ho∣ly Branches, Holy Fire, Holy Ashes, Holy Incense, Holy Eggs, Herbs, Milk, Honey, Apples, Wine, Cheese, Butter, Flesh, Staffe, Sword, Ring, Pilgrim's Wallet; and what He∣retick in the world is able to tell how many more? Yet we have made a shift to reach the Number of our Alphabet. Well now, to pick t••e Reader out a Sample from the Heap, and let him judge of the rest thereby. For I would not shew my self an ill-bred Clown, to make so vile a Drudge of his Ingenuity, that when 'tis prompt enough to a mile or two, or so, I should drag it on to more than twenty. No, no; some four or five Instances shall be the utmost of his trouble here.

1. Holy Images.* 1.531 And these indeed deserve the first place, being as a Corner-stone in the Antichristian Fa∣brick. These Bartholomew-babies of the Romanists, must have Religious Worship payd them also. 'Tis true, their Modern Doctors, whom the Arguments of the Protestants have compelled to make a Vertue of Necessity, take down the Worship One Peg lower, than that stands, which is due to the Persons represented by the Images.* 1.532 For though Bellarmines words are; The Images of Christ and Saints are to be worship'd, not only By Accident, or Improperly; but even By Themselves and Properly; (that is Religiously.) Yet shortly after;* 1.533 They may Improperly, and by Accident be worship'd with the same Kind of Worship wherewith the Person Represented is. So, The Image of God or Christ with the highest Divine Worship, which they call Latria; of the Blessed Virgin, with the middle, Hyperdulia; of the Saints with the lowest, Dulia. But you must note, (Good People,) This Worship is but Analogically and Reductive∣ly such as is due to the Persons represented,* 1.534 saith the same

tender Author. Consequently, the Latria, Hyperdulia, and Dulia, to Christ's, the Virgin's, and Saint's Images, are such but secundum quid, sive analogicè & reductivè.* 1.535 And how sweetly will such a Learned Cant edifie the People into gross Idolatry! But well fare the plain dealing of S. Thomas, his Friends and Followers; who are neither Fools, nor Few among the Papists. And what say they?* 1.536 That the same Honour is due to the Image and Person represented. And so Stocks and Stones must have Highest Divine Wor∣ship given to them. And you need not fear, but their Peoples Practice will fully answer their Teachers Doctrine.

Whoever then the Carver or the Painter be, or what∣ever the Tools wherewith, or Matter whereof 'tis wrought, shall prove; let but the Dedication (or Consecration) of the Image once be over, and we have An Artificial Holy∣thing to be adored, according to the Romish Faith and Practice.

Our God saith;* 1.537 Thou shalt not make to thy self any Gra∣ven Image, nor the likeness of any thing in Heaven — or Earth, &c. thou shalt not bow down to them, nor serve them, &c. Their God; Nay, but thou shalt do Both. Bold Impudence; to controule the Almighty! And what's their Shift to scape this Guilt? Meer Doubling of it. For their Vulgar Catechismes leave wholly out the Second Commande∣ment, which forbiddeth their Idolatry;* 1.538 as Words super∣fluous, saith Sir Edwin Sandys, or at least-wise, as unfit and unnecess••ry for these times. And herein he doth not speak by hear-say. Yea, for the Edification of English Catho∣licks, 'tis omitted likewise in that† 1.539 Jewel of Prayer-books, The Hours of the Blessed Virgin: and in the Primmer or Office of the Blessed Virgin, Latin and English. Though still the Ten Commandements are pretended to be kept, and there translated into English: Printed at Antwerp, 1599. in the Introduction. But how; when One is stollen; can the Number be compleat still? These wicked Cheats, of the Tenth make Two. But 'tis a Slit Groat. Our Coun¦trey-man,‖ 1.540 Alanus Copus, hath the face to justifie it. But Catharinus, by* 1.541 Bellarmines own report, asserting that the

Second Commandement was Positive and but for a time; that the New Testament might not be prejudic'd, wherein Images were to be allowed, methinks, makes their Theft a Vertue. But the Reporter rejects that whimzey; and shews the Fathers and St. Thomas doom it. Of this we are most sure, that God's holy Apostle chargeth Christians not to have to do with Idols, or with Images; all is one. For Idol, saith the Learned* 1.542 Stephanus, reacheth as far as Image, or any Representation doth. And Cardinal Cajetane could not but acknowledge an Idol and an Image All one, though he displease† 1.543 Bellarmine in it. Whose fond conceit, that there is as great a difference betwixt an Idol and an Image, as betwixt a False and True Representation; that is, the re∣presentation of what really is not, and truely is: (whence 'tis inferred, that their Image-worship is not forbid, and may be good; although Idol-worship be forbad, and is stark naught;) this fond conceit, I say, is perfectly baffled, and justly lashed too by the incomparable‖ 1.544 Chamier, to whom the Reader for his furth••r satisfaction is referred. Onely this I will adde, that to my understanding, it must necessa∣rily follow from the Popish fancy,* 1.545 [That an Idol is the Representation of what is not, and not of any reall thing,] Either, That the Heathens were no Idolaters, (whose † chief God Jove, to let the rest alone, was once a Man, more surely than their Saints, Christopher, George, and others, whose Images they adore; and as certainly as the rest, that have only Humane Story to attest to their existence;) Or that Themselves are so, as well as they. The reason is plain, the Foundations or Exemplars of their Images are of the same Nature: And therefore, if the Images of the One be Idols, they must be of the Other also.

* 1.546But fully to satisfie the Reader, in their Faith as well as Veneration of their Images, I shall give him two or three short Instances of their Churches Prayers at the Con∣secration of them, and one as brief a Story to the same purpose, and so fall upon a Second Artificial Holy Thing.

For the Image of the Virgin Mary, thus.

O God, sanctifie this Image of the Blessed Virgin, that it may bring power of saving help unto the Faithfull; that harmfull Thunders and Lightnings that arise, may soon be driven away; also Floods of Rain, or Commo∣tions of Civil Warres, or Devastations of Heathens, may at the presence thereof be suppress'd, &c.

If this seem short, it wants but to be sweet, and then 'twere well enough. See next for John the Baptist's.

Grant (Lord) that all who reverently look upon it, and pour out their Prayers before it, may be heard for whatsoever Need they pray. Let this Image be the holy Expulsion of Devils, Advocation of Angels, Protection of the Faithfull; and let it's Intercession powerfully pre∣vail in this place, &c.

Once more, for Holy Cross.

We beseech thee, O Eternal God, that thou wouldst please to bless this Wood of the Cross, that all who here shall bow their Knees, and humbly pray unto thy Ma∣jesty, may have Compunction of Heart, and Remission of their Sins.

If this be thought a very modest piece, you have ano∣ther bold and blind enough.

Vouchsafe to bless this Wood of the Cross, that it may be a saving Remedy to Mankind; it may be Soundness of Faith, Encrease of good Works, and Redemption of Souls, and Defence against the cruel Darts of the Ene∣mies.

Now for the Story.

There was an Hermite as∣saulted by the Spirit of Fornication, even to his Old Age. At last, being grievously vexed, he howled out, and spake thus to the Devil. How long will it be ere thou let me alone? Now be gone from me, who hast grown old with me. The Devil answers him; Swear to me, that thou wilt tell no body, what I say, and I will assault thee

no more.* 1.547 He did swear accordingly. Then saith the De∣vil; Do not worship this Image (which was the Virgin's with Christ in her arms,) and I will assault thee no more. The Hermite desires time to think on't. But the next day tells Abbot Theodore all the business. The Abbot saith, Indeed you were deluded in swearing to the Devil; but you did well to reveal it: For you had better haunt every Whore-house in the City, than to deny to Worship God, Christ, and his Mother.

The Devil comes again, and squabbles with him; but he could not choose, you may be sure, but part Friends with such a Trusty Servant as he was; for all the Learned Notes at the end of the Chapter, If worshipping Images were abo∣minable, the Devil would not take it so ill as he doth. Fond fools, as if he were Silly like them, and did not foresee that his quarrelling at them would more confirm them in Idola∣try.

Who can forbear to wonder now at Popish Images, and the Worshippers of them? Since the Psalmist's words are true of Both. Their Idols are Silver and Gold, (yea Wood and Stone too) the work of mens hands;* 1.548 they have Months and speak not, Eyes and see not, Ears and hear not, Noses but smell not, &c. They that make them are like unto them, and so is every one that trusteth in them.

* 1.5497. Well; let us see a Second: Holy Water. 'Tis a choyce Medicine; and of sovereign Vertue. But the Pre∣paration is all. And these Chymists are Masters of their Craft: Onely remember there must be Salt in it. Now the Romish Spagyrick, or spiritual Sorcerer fixeth that to his purpose thus. And let not my Reader take a Fear, for the vertue of the Spell lyes not in raising but laying Devils.

* 1.550I conjuree thee, thou Creature of Salt, by the Living ✚ God, by the True ✚ God, by the Holy ✚ God; by God, which by Elijah the Prophet commanded thee to be cast into the Water, that the Barrenness of the Water might be healed; that thou may'st become a Conjured

Salt for the salvation of Believers, and mayst be health of Soul and Body to all that do receive thee: and from that place wherein it shall be sprinkled may flee away, and be gone all Imagination and Naughtiness or crafti∣ness of Devilish deceit, and every unclean Spirit may be charmed. By him that is to come, and judge the quick and dead, and the World by Fire. Amen.

This now with one short Prayer doth this business.

Almighty and Eternal God, we humbly beseech thine Infinite Goodness, that thou wouldst vouchsafe of thy Godly Affection (bene ✚ dicere & sancti ✚ ficare) to bless and sanctifie this Creature of Salt, which thou hast given for the use of Mankind: that unto all that take it, it may be Salvation of Soul and Body, and whatsoever is touch'd or sprinkled by it, may be free from all Uncleanness, and all assaults of Spiritual Wickednesse. Through Jesus Christ, &c.

And now here is a Conjured or Bewitched Salt for the Salvation of the Faithfull!

Oh; but the whole Receipt! This Salt by this time hath, I trow, a pretty tangue of Holiness in it! And when the VVater shall be blessed, and have this Blessed Salt mixt with it too, what a Blessed Composition shall we have! See how that is done.

I conjure thee, thou Creature of Water, in the Name ✚ of God the Father Almighty, and in the Name ✚ of Jesus Christ his Son our Lord, and in the Power ✚ of the Holy Ghost, that thou become a Conjured Water, to drive away all power of the Enemy; and that thou mayst be able to root up the Enemy himself with his Apostate Angels, by the Power of the same our Lord Jesus Christ, who shall come to judge the quick and dead, and the World by Fire. Amen.

The Prayer now!

O God who madest all greatest Sacraments in the Substance of Water for the Salvation of Mankind, be gra∣cious to our Prayers, and infuse the vertue of thy Be∣ne ✚ diction into this Element, prepared by many wayes of Purification: that thy Creature serving thy Myste∣ries may have the Effect of Divine Grace, to cast off Devils, and drive away Diseases: that whatsoever this Water shall sprinkle in the Houses or Places of the Faith∣ful, may be without any Ʋncleanness; may be freed from hurt; no pestilent Spirit, nor hurtfull Aire may stay there: all the Snares of the Lurking Enemy may be gone: and if there be Any thing that envyeth the safety or quiet of the Inhabitants, with the sprinkling of this Wa∣ter it may drive it away: that Soundness desired by the Invocation of thy Holy Name may be defended from all Assaults. Through our Lord Jesus Christ.

And so the VVater's turn is serv'd to purpose. But be sure to keep to the Directions!

Here let the Priest throw the Salt into the Water after the manner of a Cross, without making the Sign thereof. Let them be mixed together; In the Name of the Father, and Son, and Holy Spirit. Amen. And then one Prayer more to bless them both together; and so Vous Aves, A Spi∣ritual Brine, or Pickle against the Devil; but of his own Prescription. For God ne're spake a word thereof, saving to Damn all such Inventions, in his blessed Book.

* 1.551But something solid with the Liquor now. Yes: Bread and VVater do well together. Thus then for Holy Bread, with a great deal less adoe, and altogether to as good pur∣pose as the other.* 1.552

Let us Pray.

O Lord, Holy Father, Almighty, Eternal God, vouch∣safe to ✚ Bless this Bread with thy Spiritual Benediction,

that it may be Health of Soul and Body to all that take it; and a Defence against all Diseases, and all Snares of the Enemies. Through our Lord Jesus Christ, thy Son, the Bread that came down from Heaven, and giveth Life and Salvation to the World, and liveth and reigneth God with thee, for Ever and Ever. Amen.

Or for more dispatch, you need not trouble your self to heat an Oven, but bake it on the Hearth.

Bless, O Lord, this Creature of Bread, as thou bles∣sedst the five Loaves in the Wilderness; that all who taste it may receive soundness of Body and Soul. In the Name of the Father, Son, and Holy Ghost. Amen.

But do not forget to sprinkle Holy VVater on it.

Yet hold a little. The five Loaves in the VVilderness fill d more Bellies, than five times fifty of their Conjured Ones can doe. But here indeed the Soul is cared for too, as well as Body! And that of All that taste it too! Which maketh honest† 1.553 Mr. Becon's Scruple trouble me a little also. VVhat, (saith he) if Mag-pye, or Jack daw, or Philip Sparrow should chance to eat of it, (as it may right well for∣tune; have it not been known, that the little God of the Al∣tar have been eaten and devoured of Mother Mouse, and VVill VVorm?) should they through tasting thereof re∣ceive Health and Salvati••n both of Soul and Body? A foul and great oversight! So he, many a Year agoe. But 'tis somewhat sawcy to challenge Holy Mother thus. For my Part, I have, I think, a shrewder Exception against that Spell than his. There is no Sign of the Cross from first to last: which makes me take it for a false Cheat, rather than a true Charm. For though Bellarmine (who justifies these mad Consecrations) honest••y confesseth, That the* 1.554 Effects of these Holy things are not Infallible: (as much to say, the Devil, whom they serve herein, doth often-times Reward them, according to his use, But with the Flap of a Fox-tayl:) yet he confidently affirms, that† 1.555 Without the Sign

of the Cross, no seats of this kind can be done. Where∣fore, for all the Salisbury Breviary's Great Authority, the Priest were best to Look before he Leaps, unless the Ground were firmer than it is.

* 1.5568. But now, methinks, 'tis fit the Master-Conjurer should give us one Cast of his Office: I mean the Pope. The Rose, and Sword, and Banner, and Agnus Dei, to be sure, must be Bewitch'd into an Holiness by his Holiness Himself, alone. Well, for the former Three, I will referre my Reader, that I may not be too tedious, to their Book of Holy Ceremonies;* 1.557 and give him thence a more paticu∣lar account of the Fourth, and yet as briefly as an Affair of so grand concernment can allow of.

* 1.558This Agnus Dei (or Lamb of God) useth to be Conse∣crated by the Pope in the first Year of his Popeship, and every seventh Year after, whilest he liveth. Which when they are presented to the Pope in Boxes, he, dress'd up in all his Pontisicalibus, sets upon a most Prophane, and Pa∣ganish, and Plain Conjurer's Baptisme of the same: they call it Consecration.

And first the Water in some great Vessel there prepa∣red, is Charmed thus:

• V. Our help is in the Name of the Lord.
• R. Who made Heaven and Earth.
• V. The Lord be with you.
• R. And with thy Spirit.

Let us pray.

O Lord God Father Almighty, Appointer of all Ele∣ments, and Preserver of Mankind, and Giver of spiri∣tual Grace, and Restorer of Eternal Life, who com∣mandedst Waters springing out of the Fountain of Para∣dise to water all the Earth, whereon thine onely begot∣ten Son walked dry shod, and wherein he vouchsafed to be baptized, which together with Blood flowed out of his most Holy Side, and commanded his Disciples to Baptize

all Nations therein, be thou favourably and mercifully present, and let us, who remember thy wonderful Works, obtain, that Those things which we have purposed to pour into and dip in this Vess••l of Waters, to the Glory of thy Name, Thou may••t 〈◊〉〈◊〉 ••l••ss, and ••eing blessed 〈◊〉〈◊〉 Sanctifi••: So as by 〈…〉〈…〉 and ••••••sh••ppi•••• of them, we thy Serv••n••s 〈…〉〈…〉 Crime wash'd off, the Spots of our Sins wip'd 〈…〉〈…〉 may be pro∣cured, Graces bestowed, th••t at 〈◊〉〈◊〉 together with thy Saints and Elect, ••e m••y m••ri•• to r••ceive Eternal Life: By the same Ch•••••• our L••••d. Am••••.

Here you see Pieces of Wax preparing to do the work of the precious Blood of Christ! And the wretch proceedeth in his worst of Sorceries, pouring Balsom Cross wise into the Water: but not without another Spell.

Vouchsafe, O Lord, to consecrate and sanct••fi•• these Waters by this Unction of B••lsome, and our Benedicti∣on: In the Name of the ✚ Father, and of the ✚ Son, and of the ✚ Holy Ghost. Amen.

And such another just (mutatis mutandis) with three Crosses, for the Chrisme poured into the Water Cross-wise, as the B••lsome was.

And the Water being charmed enough by this time the Pope turns him to the Boxes, off goes his Mitre, and to Conjuring again falls he.

• V. The Lord be with you.
• R. And with thy Spirit.

Let us pray.

O God, the Master Lord of all Sanctifications,* 1.559 whose godly Affection is feit without end, who would'st have Abraham the Father of our Faith, when he was about to sacrifice his Son Isaac at thy Command, for a Figure of our Redemption, to consummate his Sacrifice by a Ram

catch'd in the Thorns, and who commandedst thy Ser∣vant Moses the Law-giver, that a continual Burnt-Of∣fering should be made with Lambs without blemish, we humbly beseech thee that, being prevailed with by the Service of our Speech, thou wouldst Bless ✚ the Waxen-Shapes that have the Image of the most Innocent Lamb upon them, and by the Invocation of thy Holy Name vouchsafe to sanctifie them, that by the touch and sight thereof, the Faithfull may be invited unto Praises, the Noyse of Hail, the ruffling of Whirle-windes, the vio∣lence of Tempests, the raging of Winds, mischievous Thunders may be layd; malignant Spirits may fly and tremble before the Banner of Holy Cross imprinted there∣on, &c.

And lest this should not do the feat, there is a Second Charm with three Crosses, but too long to be transcribed hither; and a Third with as many, according to the true Rule of Witchery.

* 1.560Numero Deus impare gaudet: A Number Odd Doth please our God.

Then the Pope Baptizeth them, the Prelates take them out, put them in Basons of Silver, and carry them to the Tables to be dryed with clean Towels. And after two pretty long Spells more, with five Crosses in them, to en∣able them against All Mischiefs of Men and Devils, and to help Women in Travel, and a many other fine Jobbs, out comes an ELIXIR SALƲTIS of the Master-Conjurers own Preparation, and with the Devil's Accla∣mation thereunto; Probatum est.

To convince a very Infidel hereof, hear the Verses that Pope Ʋrbane 5^th sent with Three of these Amulets to the Emperour of Greece, and which conclude the Chapter and Section in the Book referred to for the whole.

The Sence is all: no matter for the Verse or Latine.

Balsamus & munda Cera, cum Chrismatis unda Consiciunt Agnum, quod munus do tibi magnum; Fonte velut natum per Mystica sanctificatum. Fulgura desursum depellit; omne malignum Peccatum frangit, UT CHRISTI SANGUIS, & angit. Praegnans servatur, simul & partus liberatur. Dona defert dignis, virtutem destruit ignis. Portatus mundè de fluctibus cripit undae.

Pure Wax by Exorcism of Water, Balsom, Chrism, Makes Agnus; which my Friend, a great gift I thee send; Born at the Font as 'twere, and sanctified there. It Lightning drives away; All Curse 't Sin kills and slay, Just as CHRISTS HOLY BLOOD, shed for poor Sinners good. 'Twill Childing women save, their birth too from the grave. Gives Blessings to the meet, and treads Fire under feet. Carry'd neat up and down, 'twill never let you drown.

Thus are the wretched Papists Baptiz'd, Immers'd o're head and ears in vilest Blasphemy and Idolatry! These are a Popes own words, recorded in the Book foremention'd by an Elect Archbishop, and dedicated to Leo the 10^th, Pope of Rome but in Luther's time.

But enough of Conscience of their Most VVicked Holy Things, both Natural and Artificial also. 'Tis high time to attend their Holiness.

CHAP. X.

Their Miraculous Holiness, Extraordinary, and Or∣dinary: in their Faith, Charity, Ʋnity, Fidelity, Chastity, and Contentation.

* 1.561THeir Holiness is no less Marvellous than their Holy Things. Less did I say? It must be More, according to the Maxime, That which maketh such is more so it self. But 'tis an unbelieving Age, and we must go to more particular proofes. Their Holiness then is twofold: Extraord••nary and Ordinary.

1. Extraordinary.* 1.562 An Holiness not commonly found in the world; indeed with themselves alone, and not with all neither, only with a few, whereof there are two sorts. Such for the Kind, and such for the Degree. But that shall be postpon'd.

Extraordinary for the Degree,* 1.563 is an exact fulfilling of the Law of God. For what if Paul and Peter, James and John could never reach this stature of Grace? What though they tell us 'tis impossible to be attained in this state of sin and frailty (although a Christians utmost endeavour by their Doctrine must be laid out for perfection) which they teach as plain as mouth can speak it? Not as though I were 〈◊〉〈◊〉 perfect,* 1.564 ••••t I press forward. And we know but in pa t, and Prophesie but in part; but when that which is pe•••• •• is come,* 1.565 &c. ••hich theref•• e was not then. So, Grow in Grace; which cannot stand with an arrival at the highest pitch thereof by any means.* 1.566 In ••any things we offend all,* 1.567 ••as J••••••es his confession. And to off••nd in One p••int is to b•• 〈◊〉〈◊〉 in all,* 1.568 by him. And J••hn brands the highest Saint in the worl•• for Ch••at and Li••r, suppose him to say,* 1.569 That he had no sin. But these men say much

more to this same purpose; but 'twas a great while since, and they were no Roman Catholicks neither! You shall find the present Romanists, that are so long after them, gotten far afore them. For* 1.570 Bellarmine tells us plainly, They are not afraid to assert that a man justified by the Grace of God, may by the help of the same grace, Both fullfil the Law, and by that fulfilling merit Eternal Life. And* 1.571 else∣where he maketh no small stir to prove it possible to fullfil the Law. Yet this good man granteth in the former place, that we are sinners, and sin daily too: yet saith,* 1.572 those sins are not so much Against as Besides the Law. And then they are not sins; because sin is the trangression of the Law, 1 John 3.4. So are the wise taken in their own craft; and such silly contradictions are they guilty of who contra∣dict the truth.

However he seems to owe this Doctrine to the Council of Trent.* 1.573 Whereat if the Reader be not wrapt up into a Wonder, the next will do it.

Extraordinary Holiness for the kind. They can do more,* 1.574 they say, than Gods Commands exact from them. Their story runs precisely thus. God hath not only laid Com∣m••nds upon us; but also given Counsels to us.* 1.575 Now in obeying these, men do their Duty, in observing these something more. Not keeping the Commands is sin, and will be punished, and keeping hath reward. But Counsels not to keep, is not so; nor hath it punishment; and their keeping hath greater reward. Why should they not speak out, and say, To keep the Commands, is payment of our Debt, and so an Act of Justice: but keeping Counsels, Give∣ing God an Arms, and so an Act of Charity? They make it plainly an Act of Bounty and Munificence towards him. Quite beyond what He expecteth, or we need to doe. Rare Su•• rero••••ti••n! Now an honest Christian thinks, that to ••••ve the Lord withall the heart, &c. and Neighbour as him∣se••f, (which Gods commands, and in his Gospel too) is more than the best of men can truly say, They alwayes did and d••: an•• for himself, he hath learned of his Master to con∣fess that, when he hath d••ne all (and alas how little is that

still!* 1.576) he is an unprofitable servant; 'twas but his Duty, that; had it gone exactly of his hand. But hear their lan∣guage that serve the Pope.* 1.577 Bellarmine saith, There is a cer∣tain Perfection necessary to salv••tion which consisteth in the full observation of the Commands; and there is a Greater perfection, not simply necessary to salvation; but to an higher degree of Glory in the kingdom of heaven: and this con∣sisteth in observing Counsels, the chief whereof, saith the same Author,* 1.578 are the Vows of Continency, Obedience, and Poverty;* 1.579 which he elsewhere stileth Vertues. And then what Droves of Monks and Nuns endued with this Extra∣ordinary Holiness is Popery stored with?

But how any thing can be a Vertue, and so highly Pleasing and Obliging unto God, which he never commanded, who commands all Good, as well as forbids all Evil: more; how m••n should be more holy, and more perfect than he com∣mandeth, who commandeth the highest holiness and perfe∣ction, and they themselves confess themselves, and truly too, Ʋnholy and imperfect, and this daily, in saying for∣give us our trespasses, is, to an ordinary understanding, such a Riddle as Oedipus himself could never solve; and must by me be pronounced an Extraordinary Holiness, made up of wicked Folly and Falshood, in the very Quintessences of them. And so is fit for the Readers Scorn, and wonder both!

* 1.5802. Now for their Ordinary Holiness. I do not mean it in the waggish sense, though it be truly such: but what they claim in common with other men. Those Vertues, or Graces, which elsewhere are like Candles, shine in them like the glorious Sun. See the proof but in one half dozen; which may well suffice with those that are not troubled with the Canine Appetite. And 'twill be said, They are all miraculous Graces.

* 1.5811. Their Faith is very wonderful. Oh the Romish Faith! What, a Faith of miracles? Leave that, yet a while. Most surely A miraculous Faith! But hold: I do not mean the Faith of Gods Elect, which yiedeth firm assent to Scrip∣ture-Revelations,

receiveth Christ, and works by Love. No, no. The Angel healeth at the Pool alone: and Preci∣ous Faith is onely wrought by the VVord of God. And this is imprison'd with them; you may say truely, banish'd from them: lock'd up, to be sure, in an Ʋnknown Tongue. Their Marvellous Faith is Christned by the name Implicite. 'Tis a believing what Holy Church believeth, though you do not know what Points those are, and much less the Grounds and Reasons of them. Here's the Miraculous Popish Faith we speak of! Now that it should be thus with Papists, he is very ignorant that doth not know; and a very Heretick that dares deny. But the Story of the Collier makes all plain. This good man, being at the point of death, and tempted by the Devil about his Faith, an∣swers, I believe and dye in the Faith of Christs Church. The Tempter asks, VVhat the Faith of Christs Church was? That Faith that I believe; quoth he. Well done Collier. Stand thy ground, Old Harry! Ay: so he doth. He believes as the Church believes, and the Church believes as he believes. And could the Devil get within this Circle think you? No: But being baffled, packs away, like a silly Sneak as he was. And the Believing Collier whirles right to Heaven in a VVheel-barrow, you must think! In sadness, what serious Person but must be filled with amaze∣ment to consider that such sottish Ignorance should be ap∣plauded by the Papists for saving Faith? And this very pitifull Example of the Collier should be proposed for Peo∣ples Imitation? And yet not onely the Apostate* 1.582 Staphy∣lus reports it to this end; but those Great Pillars of the Papal Church(a) 1.583 Pighius, and Cardinal(b) 1.584 Hosius, be∣sides all others, do the same, with some little variation of some Circumstances. I take the(c) 1.585 Rhemists counsel as near of kin hereto, as two Chickens hatch'd of the same Egge are, when they encourage a Catholique as giving sufficient account of his Faith in saying, That he is a Ca∣tholick, and will live and dye in that Faith which the Catholick Church throughout all Christian Countreys hath and doth teach; and that this Church can give them a rea∣son

of all the things they demand of him. Do but suppose it added; But indeed Himself cannot, in any other but that laudable and effectual way the Believing Co••lier did; and then they above, and these here, according to our pleasant Proverb, Are like to like, as the Devil said unto the Collier.* 1.586 Nay, in mine Opinion the great Bellarmine is all as Orthodox as any I have named. For he, having told us at the beginning of his Chapter, that Calvine in∣sulteth over the Catholicks for saying, They reverently be∣lieve whatsoever the Church teacheth, altho••gh they do not understand the things taught and believed; (which the good man by no means will deny;) at the end of the same determines flatly,* 1.587 That Faith is better defin'd by Igno∣rance than by Knowledge. Which is, like loving and dear Friends, to shake hands all together. And so, welcome, Marvellous Popish Faith!

But hold. How past all shame is this, to goe against the Decretal of S. Peter; Prince of the Apostles, and first Pope of Rome, they use to tell us? For he bids Christi∣ans be alwayes ready to give an answer to every one that asks them a Reason of the Hope that is in them.* 1.588 Mark it: to give a Reason, and do this themselves. And that is surely a great deal more than the Colliers Creed contains; or the Jesuites Definition can allow of. But the Samari∣tans worship'd they knew not what:* 1.589 and so the Papists must believe. Nor need they, as you see, be concerned further. But as the People perish for lack of Knowledge; so the Priest for rejecting Knowledge,* 1.590 is by God rejected also.

Some other perhaps would adde, They had best look to it, how they will answer to the Blessed Virgin, for whom they seem to have such Veneration (as both you heard before, and Bellarmine proves by subscribing his Controversies with, Laus Deo Virgini{que} Matri Mariae) in making Madam Ignorance, at least sit cheek by joule with Lady Mary. This is with them indeed The Mother of Mercy, but That, The Mother of Devotion; as the learn∣ed, wise, and godly Dr. Cole (according to Mr.* 1.591 Harding)

once solemnly spake in a great Assembly. And truely whether be the Higher Title, is above my Heraldry to determine. But enough of Conscience of their Miraculous Faith!

3. Their Charity is as like it, as any Daughter to her own Mother. That which is truely Christian,* 1.592 makes us meek and gentle, kind and mercifull; indeed to love our Neighbour as our self, although he be our Enemy. Now see the Admirable proofs of such a Charity among the Papists. 1. To their Brethren. 2. To Hereticks. 3. To the Heathen.

1. To their Brethren;* 1.593 Catholicks, as they must be called. O! 'tis the Alpha and Omega of their Religion; is it not? Truly they are Abomination kind: and by their very Principles. That the Doctrine of the Jesuits (Fac-totum's with Holy Mother) doth tend as naturally to cherish Amity and Dearest kindness, as pouring water on our common Fires doth to increase the Flames thereof, is manifested by their Learned Author of the Jesuits Morals,* 1.594 from so ma∣ny Testimonies of the most Approved Fathers of that Socie∣ty, that no room is left for any scruple about it, much less contradiction to it. For by the very words of Lessius Molina, Escobar, and* 1.595 many others, he shews abundant∣ly, that the fifth, sixth, seventh, eighth and ninth Commande∣ments are totally subverted by them. And what a special Lift this gives to the exalting Charity! But 'tis, utterly out of the world. Particularly Bauny teacheth, That it is no mortal Sin to have such an hatred against one's Neigh∣bour, as not to be willing to keep company with him; to have such and so violent an aversion from him, as upon no terms or occasion to be willing to speak with him, nor help him in his business, nor at all to forgive him, when he acknow∣ledgeth his faults and offers satisfaction. And this is Je∣suitical loving One's Neighbour as himself. If Particular Instances be accounted necessary, I shall give a very few, and those short ones too, out of† 1.596 Les Provinciales, or The Mystery of Jesuitisme. 'Tis lawfull to kill him that takes away our Goods, if they be of value, though he run to avoyd

it. Yea, him that robs one of ones Honour by Reproaches. A false Accuser, and his Witnesses; nay, and the Judge too; when they cannot otherwise be diverted from oppres∣sing the Innocent. Ay, and him that gives the Lye; or any way reviles us. Nay, to prevent a Box on the Ear, or Blow of a Stick: or threatning to calumniate: with mul∣titudes of Authors quoted for these Doctrines, and many other as bad, throughout that Book. Particularly for kill∣ing to prevent a Box on the Ear, or Blow with a Stick; Azorius, Filliutius, Lessius, Escobar, and Becanus. Which last Author hath these very words;* 1.597 Licitum est etiam viro honorato occidere invasorem, qui fustem vel alapam nititur impingere, ut ignominiam inferat; si aliter haec ignominia vitari non potest. 'Tis lawfull also for a Person of repu∣tation to kill an Assailer, who to disgrace him would strike him with a stick, or box him on the Ear; if he cannot otherwise avoyd the disgrace. And he cites Sotus, Navar, Lopez, Gomez, and Clarus; of this Judgement with him∣self. But I shall onely trouble my Reader but with one Instance more of this kind of Doctrine, and another suitable one of their Practice, and pass to what remains. Their Great man Crusius thus accosts one of the Jesuits Novices.* 1.598

Why carest thou for thy Parents? Hear Christ and Ig∣natius. This man adviseth to convert our Natural or carnal Father into our Spiritual: that is, to transfuse our Whole Natural Affection into the Fathers of the Society. But He saith, He that hateth not his Father and his Mo∣ther, is not worthy of me: that is, If thou wilt live in the Society, of necessity thou must hate and eschew thy Pa∣rents as mortal Enemies, if they would draw thee off, &c.

And a little after:

What hast thou to do with thy Fa∣ther? B••••old, for a Father of this World thou hast some thousand spiritual Fathers. What with thy Mother? Behold, the Church of Rome and the Blessed Virgin Ma∣ry is thy Mother. What with thy Brethren? For one or two Carnal, thou hast as many Spiritual Brethren as there are Jesuits. What with Sisters? Thou hast as many Sisters as there be Virgins in the Roman Church, &c.

Therefore, hear not the Devil saying, Go back unto thy Friends.

This is now according to the Rule of en∣tring their Order,* 1.599 To put off all Natural Affection towards Kindred, and turn it into Spiritual. Which indeed the Practice following there makes excellent proof of; and so we have done.

A Jesuitical Novice walking in the fields for recreation sake with some of his Fellowes, meets his Father, a very Old man, who had not seen his Son for a Year before, and was desirous to salute and speak with him. The Son turns away his face, as if he had met a Monster; and mends his pace to get out of the reach of his Fathers speech. The Father calls out upon his Son: Is this the requital of my Breeding of thee up? On makes the Son; both Deaf and Dumb. The Father justly provoked to anger, saith, God grant thou mayst so goe away, as never to return again. And the other Jesuits being silent, This is the Piety, quoth he, which the Jesuits teach their Disciples. Are ye Jesuits? Not Jesus's Brethren, but Satan's Sons; who teach Sons such vile Impiety towards their Parents: with more un∣to that purpose. When they came home, the Gover∣nour hearing it, highly commends him, and confirms him by Hieroms words, Go on to Christ by treading on thy Father.

Let but the Reader compare this Transcript with its Original, Mark 7.10, 11, 12, 13. about the Pha∣risees Corban; and he must say, They have wonderfull Charity with them!

And yet I have said nothing of Holy Fathers keeping the Onely Means to Life Eternal, viz. The Holy Scriptures, from his Children; nor his forbidding even the† 1.600 Preachers, being acquainted with the Truth in reading Protestant Books; nor his picking of their Purses (out of Charity) for Pardons, Masses, Dirges, &c. when he could save their Cost, and work their Cure notwithstanding, if he pleased. Yet as his Praecursor, so himself too is for, Quid dabitis? But for a full and final Proof of Wonderfull Popish Cha∣rity among themselves, let but the Reader be acquainted with* 1.601 Theodorick a Niem, the Popes own Secretary, and

after a Bishop; and he shall find such Monstrous, Perfect Hatred, Quarrels, Rapines, Depopulations, Murders and Massacres to have rag'd amongst them, that he will pro∣nounce, No doubt but Hell was broken loose above ground.

* 1.6024. And what is it towards Hereticks then, do you think? For thus they begin their Kindness, by a false and spightful dealing with the true Professors of the Gospel, in their Words: but improve it unto purpose in their Deeds. Their tender Mercies have been ever Cruel towards th••se, Alive, and Dead.

As for the Living, I must not stay upon their Usage of particular Persons. The Number is infinite of them that have, Judicia••ly and Extrajudicially, been robbed, banish∣ed, and i••prison'd, stab'd, strangled and starv'd; hang'd, drown'd, and burnt, for none other fault than the pure Profession of the Faith of Christ. That Book alone, (to pass by others) The Acts and Monuments of the Church, composed by that Eminent Servant of God, Mr. Fox, will give you but too many Examples, forreign and domestique also. But to deal a little more particularly; yet in the Bulk still, and without going far. What slaughter did Po∣pish Charity make among the Poor Waldenses,* 1.603 as without any provocation on their part, so any humanity on their own?* 1.604 Sleidan assures us, that the Pope and Devil by Mi∣nerius shewed no respect to Age or Sex, no not to Women with Child. And that no fewer than 800 Innocents were cruelly butcher'd by the Papists in one Town, Cabriers; besides the many slaughtered elsewhere.

Nay, to see their Feral Savageness. About forty Women were shut up into a Barn that was full of Hay and Straw, and set on fire; and when the poor Souls pluck'd off their cloaths, to keep down the flames therewith in vain, and after gat unto a Pitch-hole to throw themselves out thereat to scape the Fire, those charitable Hell hounds with Pikes and other Weapons compelled them to keep in and to be burnt to ashes. And all this, when the Town Gate had been open'd to them, upon assurance given them by the

Papists of Indemnity.

But what is Faith to Turk and Pope!

And what indeed is this low Instance to the Massacre at Paris?* 1.605 That proves, that the most Sacred Tyes of God and Nature hold Hell as fast, as they can do Rome.

There was a Marriage to be celebrated betwixt two Great Families,* 1.606 and the most Noble of the Protestants were invited to the Wedding. But that merry Day was closed up with one of the most dismal Nights the Ears of Man e're heard of. For in the Dead time thereof, the Ac∣cursed P••pish Cut-throats, against all Laws of Charity, Justice; nay Ingenuity and Humanity it self, according to the Plot they laid before, unexpectedly, unfaithfully; yea Barbarously and Devillishly Butcher first the Ʋnde∣serving, yea the Obliging Guests; and then with Feral Cruelty proceed in Blood, untill they had dispatch'd some Threescore Thousand Harmless Souls into another world.

And could the world unto that time afford One Instance of Prodigious Villany, that in all Circumstances is fit to be a Match for this? And yet upon the welcom tydings hereof unto Rome, His Holiness, His Hellishness rather, together with their Puny Devilships, the Cardinals there, gave solemn Thanks to God for such a Blessing to the Ro∣man See, and Christian World. All this we are beholding to their own Historian for, Thuanus; quoted in the Mar∣gent. And for the Roman Triumph then,‖ 1.607 Muretus doth sufficiently claw Pope Gregory the thirteenth to his face about it. But* 1.608 Dr. Matthias out of Onuphrius tells us, that the French King in his Letter to the Pope I mention'd, glories of Seventy Thousand Hereticks destroyed. And out of Reusnerus, and Prisbachus, he gives us an account of no fewer than One Hundred Thousand in one Months space throughout all France thus slaught••red.

But since that time the Romish Turk hath quite out∣done himself, and at being drunk with blood;* 1.609 and is be∣come the very Master of his Craft. Elder Assassinations are but Whips, unto his Scorpions used in Ireland. Per∣haps

the Conversion of the Indies may somewhat vie there∣with. But let the Reader judge of that anon.* 1.610 Sir John Temple, Master of the Rolls and Privy Counsellor there in the time of that most Monstrous Rebellion, telleth us, That in less than two years the Papists had expelled out of their Habitations, murdered and destroyed Three hundred thousand Brittish Protestants, by the best Computation that could be made. But their inhumane Cruelties unto Maydens, Infants, Women with Child, whosoever came within their reach, are so above all Parallel, that it gives us reason to admire the Wit, as well as Spite of Hell for the Invention of the Torments.

'Twould be too tedious to recite Particulars, as knocking Men on the head with a Butchers Axe; burying them alive; fastning their Guts unto a tree, and making them go round it, to see the Length thereof; driving Women stark naked with the Child half-born to drowning; ripping up their bellies that the Child might be seen crawling in the Womb; dashing Childrens brains out upon the Stones; hanging them on Tenter-hooks; cutting them in Quarters and Gobbets; to pass by Ravishments, and other Villanies;

which all were but the Sport and Recreation of the Ʋn∣natural, Hellish Papists. One special Passage I cannot omit, 'tis such a Demonstration of that Charity Peculiar to the Romanists; Namely, that when by fear of Death and Torments they had prevailed with some weak Pro∣testants to profess and practise Popery, straitwayes they cut their Throats,* 1.611 and lovingly sent them into another World whilest they were in this good Mood, lest, if they lived longer, they might chance to change their minds. Behold the Men! The Brutes! The Devils!

And should not we in England have tasted of the same Sawce from his Holiness's Kitchin, and before 'twas served up in Ireland too, (I mean the Powder-Plot) had not the Almighty to our just amazement and their confusion dis∣appointed it. And though Lay-Papists were to kindle the Fire, Jesuits, Priests and Fryers may be truely said to make it; but the Pope and Devil found the Fuel.

So much of their Charity unto Living Hereticks. Touch∣ing the Dead, you heard thereof sufficiently already.* 1.612 And do but onely remember that they do yearly, and very so∣lemnly curse all such Creatures unto Hell, you must con∣fess, their Charity to them is Miraculous.

5. And 'tis the same to Heathens* 1.613 also. The Jesuits brag excessively what service they have done unto our Sa∣viour, and how great love they have shewed to those Sin∣ners,* 1.614 in effecting their Conversion at the furthest distance of the Earth. Their Predecessors, I remember, compass'd Sea and Land to make a Proselyte; and when 'twas done, he was (poor Soul!) a two-fold child of Hell more than before. And who can doubt, but these apt Scholars will out-doe their Copy? Nay, by their Leave, their own Author Franciscus A Victoria, will make others besides Here∣ticks suspect those great Cracks of theirs to be Pot-guns onely.

For, (saith he,* 1.615) It doth not appear to me suffici∣ently, whether the Christian Faith hath been so proposed and preached hitherto to those Barbarous People, that they should be bound to believe it under the Pain of New Sin. This I say, because, (as it is manifest from the se∣cond Proposition) they are not bound to believe, unless the Faith be proposed with probable Perswasion. But Miracles and Signs I hear of none, nor Examples of Life so Religious: Nay, on the contrary, Many Scan∣dals, or Villanies; and Many Impieties.

And to come closer to our Purpose, let us hear* 1.616 Metellus Sequanus. That Author doth assure us, that the cruel Charity of the Papists entring upon Hispaniola, reduced two Millions of those Natives unto five Hundred at the utmost. So through a Conversion made they of these Heathens, by turning them quite out of the World with most bloody Barbarism, that a man might travel seven hundred Miles and not see one Inhabitant hardly. But let us hear a few Passages out of very many which† 1.617 Dr. John White hath transcribed from Bartholomeus Casus, a Bishop that lived in that Countrey, and they will amaze us.

That Countrey, saith the Bishop,

at the Spaniards first coming, swarmed as an Emmet∣hill with Emmets:* 1.618 and they were so Innocent as to de∣serve no punishment by Humane Law. Yet these Cha∣ritab••e Papists as soon as the Nation was discovered, like Wolves,* 1.619 and Lyons, and Tygers long famished, en∣tred, and did nothing but tear them in pieces, and mur∣der, and torment them with cruelties, never read or heard of before. Their Acts, he saith, were neither deeds of Christians,* 1.620 nor of Men; but Devils. Nay, they had better have fallen into the Devils hands (he thinks) than theirs.* 1.621 They spared neither Young nor Old, nor Wo∣men with child, nor lying in Childbed; but would rip up their bellies,* 1.622 and chop them in pieces, as if they had been butchering Lambs.* 1.623 And he protesteth, there is no tongue, skill, knowledge, or Industry of Man able to recount the dreadfull Doings of these Enemies of Mankind. They trained up Mastisse-Dogs on purpose,* 1.624 to rend in pieces and devour the People; and fed them with Mans flesh for that end; having a great number of Indians fettered in chains, whom they murder'd like Swine, as their Dogs needed, to seed them. And one wanting Dogs-meat on a time, took a Child from its Mother, chopt it in pieces, and fed his Dogs therewith.

With innume∣rable other Devillismes, not fit to be repeated. But one peculiar Villany is not to be omitted, whereby their ad∣ding Blasphemy to their Crue••ty, laboureth to fill up the measure of their Iniquity quickly:* 1.625 They set up low Gib∣bets, and in the Honour of Christ and his Twelve Apostles, hang Thirteen Persons upon every Gibbet, and burn them with Fire. Well; Popish Charity is so Marvellous, that in the space of Forty years it barbarously rid the World of Seven and Twenty Millions of Poor Heathens,* 1.626 saith the same Authour.

Have not now these Gentlemen a deal of Reason to fill the World with Clamours of their service done to Christ, and love they shewed to poor Sinners, in the Conversion, as they phrase it, of the Gentiles; but indeed the Ʋtter and most De∣vilish Extirpation of them? But all words fail, fully to express

the thing! I shall detain the Reader but with one Story more, and send him for all the rest unto the Author himself, if he can get the Book;* 1.627 or at the least unto the Reverend and Pious Transcriber mention'd above, who may be had with greater Ease.

There was a Prince in the Isle of Cuba, who calling his People together, shewed them a Casket full of Gold and Jewels, and told them it was the Spaniards Gold. And after they had danc'd a while about it, he threw it into a River: Because, saith he, if they once get it from us, they will kill us. He was afterwards taken, and being ••t the stake to be burnt alive, a Fryer telleth him of God, and the Matters of Faith, which if he would believe, he might go to Heaven; if not, he must to Hell, to be tormented for ever. The Prince after a little pause asks the Fryer, If the Spaniards went to Heaven, or no? Who answering, Yea they did: The Prince makes reply without any deliberation, Then he would none of Heaven, but go to Hell, that he might be freed of that Cruel Nation.

Behold now Popish Charity unto their Brethren, Heretic••s, and Heathens! And for∣bear to stand amazed, if you can. Are not They, the Wic∣ked ones, whose tender Mercies are cruel?* 1.628 Who but must say, Instruments of Cruelty are in their habitations. O my Soul come not thou into their secret; unto their Assembly,* 1.629 mine Honour, be not thou united.

6. Such also is their Ʋnity. Protestants are twitted by them on every turn with the Dissentions that are amongst them. But they! O they,* 1.630 Flock all together like Birds of a Feather! Are so unanimous Waking; that you may do well to think they have the self-same Dreams!* 1.631 Their Great Jesuit makes this One of his Fifteen Notes of the True Church. And thence inserres, The Whore of Babylon to be the Spouse of Christ: or, which is all one, The Romish Sy∣nagogue of Satan to be the Catholick Church of God. But this is reckoning without his Host: for Papists hang toge∣ther but like a Rope of Sand. Which wi••l soon appear by the great Discords and Mortal Feuds, first between Par∣ticular

Members, then Publick Bodies, lastly the Heads themselves.

* 1.632(1.) For Particular Members; yet not the Feet (much less, any less considerable Parts,) let's look no further than at Home, we shall find enough and spare ro serve our turn. Our Two Metropolitans, Canterbury and York, have given ample Proof of the sweet Popish Harmony; and that many a time; and upon a Poynt wherein alone the Ro∣mish Bishop (for ought I know) may be said to follow the Apostles,* 1.633 that is, Who should be the greatest? Mr. Fox gives us at once a Bundle of eight Examples of this dear Con∣cord, with an &c. to boot. And then shews, that the Infallible Judge before whom the matter came (and whose existence with them Bellarmine in the place last quoted, makes a cock sure ground of Unity among them,) could not, or would not, (for he did not) determine it. But there is one pleasant passage of their Scuffles, which 'twere great pity the Reader should not be remembred of: and thus it was.

The Popes Legate, a Cardinal, being come hither upon the Old Errand of Pocket-picking here, a Council of the Clergy is call'd at Westminster. York coming sooner than ordinary, sits him down at the Legate's right hand; which when Canterbury, that came after him, espyes; he refuseth to take the second place. Well; One would not rise up, nor the Other sit down: and thence ariseth no small Bussle.* 1.634 From words it comes to blowes. And though York was stronger at the tongue, C••nterbury out-did him at the hand. Whose side so manfully quits it self, that York tumbles down unto the Cardinals, but under Canterbury's feet, and scapeth narrowly with his life; his Holy Vestments being maimed horribly. The mighty Cardinal, whatever by the Pope's Commission his Power was in Purgatory, could do just nothing here on Earth. To verifie the Proverb therefore, that One payr of Legs is worth two of Hands, away packs he, and Abscondit se à facie illorum, hides himself from the sight of them;* 1.635 as Fox out of Hoveden hath it.

He that would be better stored, may load himself with Instances of this

kind at rates cheap enough in the* 1.636 Magdeburgenses. And touching their sweet Concord in point of Doctrine, we shall hear sufficiently in the next Particular: although the while he that will acquaint himself with Dr. Willet,* 1.637 may find three hundred Instances of their mutual Contradictions, with some little Vantage also, gather'd to his hands. And the very truth is, he that diligently readeth Bellarmines Controversies, shall find him almost every where contra∣dicting some or other of his Catholick Doctors. One while violently wresting, another while flatly denying, and fre∣quently absolutely condemning their Opinions. Dear Unity in plain Civil Wars there is!

(2) But Publick Bodies or Societies agree like Dogs and Cats too, as we speak proverbially.* 1.638 Is it not pretty Har∣mony for so many several Orders of Monks and Fryers among them, to keep to their own particular Rules and Rites, and never to communicate either with their Parish Churches, or other Monasteries; (because the Crow still thinks her own Bird fairest;) and to be called by several and distinct Names, as of S. Austin, or S. Francis, or S. Do∣minick, or S. Bennet, or some other Founder?* 1.639 The Corin∣thians that were some of Paul, some of Apollos, and some of Cephas, and did the while communicate together, could not be judg'd by the great Apostle to be at Ʋnity; but are justly charged for Contentious, for lesser cause than theirs forenamed. But this is but a triflle to the hostile, and implacable Feuds of so long standing betwixt the Thomists and the Scotists (or the Dominicans and Franciscans;) the Jansenists and the Jesuits; the Seculars and the Regu∣lars, to go no further. These make a Demonstration, that though the Romanists are Unanimous enough against Christ's servants, they cannot the while be so among them∣selves. 'Tis plainly, Manasseh tearing Ephraim,* 1.640 and Ephra∣im rending Manasseh; but both devouring Judah. Johan∣nes de Rada, saith* 1.641 Dr. Potter, hath filled two gross Vo∣lumns with the Contentions of the Thomists and Scotists. And their learned‖ 1.642 Vives tells us, the Dominicans after Tho∣mas, and Franciscans after Scotus managed their quarrels

to such an height that they were just running mad, had not the Pope (not decided the Controversie,) but command∣ed silence to both Parties. Bravely done for a Soveraign and Infallible Judge! But, good man, the Sides were great, and their heat greater. And many an honest person that stept in but to part a Fray▪ gat nothing but a broken Pate for his pains. So that about the Virgin's Immaculate Concepti∣on, they may even try it out by the teeth, if they will, for all his Holiness. For the Jansenists and J••suites (or Mo∣linists, if you please) their Difference is so wide about Ef∣ficacious Grace, and the Rage so great on the stronger side, the Molinists, that they have gotten Bulls from the Pope, and rais'd a bitter Persecution against the Jansenists, and turned them out of all their Preferments; excepting onely such Politicians as can conform on basest terms. And this rigour against them hath been renewed by the Popes Au∣thority little more than ten years since. Whereof we have an exact account but lately given us by the Ingenious Au∣thor of the True Idea of Jansenisme;* 1.643 a Treatise of little Bulk but singular VVorth. As likewise are those other Ex∣cellent Pieces, which serve this purpose too effectually, I mean, The Morals of the Jesuites, and The Mystery of J suitisme. And all three worth their weight in Gold. Touching the Seculars and Regulars (that is, the Bishop and Parish-Priests on one part, and Monks and Fryers on the other): the Civil Wars that have been between them about the Exemption of the Regulars from Episcopal Ju∣risdiction; and the encroachments they have made upon the Seculars, besides all other poynts, are so notorious, in England specially and in France, that 'tis utterly need∣less to insist upon them. You may spare the pains of go∣ing so far as M. Paris, or Petrus de Vineis, or any other Elder and Remoter Author,* 1.644 Erasmus and our Countrey∣man† 1.645 Watson make proof hereof, enough to convince an Infidel.

And how easily reconcileable these Folks Quarrels use to be, judge by the Lamentation that a Pope himself did make thereof. For Bennet 9^th, speaking of what his Pre∣decessor

Boniface 8^th had done for quieting these kind of Differences, cryes out;

For Peace intended,* 1.646 Trouble arose; for Concord, Discords sprang up; and instead of Tranquillity, Disturbances were ever budding: so that when he seemed to take away the Occasion thereof, he tyed the knot the faster; and one Hydra's head being cut off, seven others came up in the room.

Thus he discovers what a Loving Drove they are, and what sweet Ʋnity betwixt the Seculars and the Regu∣lars.

(3.) But where the Fountain is bitter,* 1.647 how should the Streams be sweet? The Heads themselves have at an hor∣rible rate made head against one another. What could you look for else, suppose two Kings should exercise a distinct Sovereign Power in one and the same Kingdom, but bloody and malignant Opposition? That Monster which they call the Catholick Church of Rome,* 1.648 hath frequently had two Heads at once, and sometimes more upon its Body; and at defiance to one another. And large Volumns may be filled with the Stories of Complaints and Curses, Banishments, Imprisonments, and Slaughters, practised by Fraud and Force, with Spite inspired from Hell, during the time of those Civil Wars, which they are pleased to call by the softer Name of Schismes. Read but Theodorick a Niem,* 1.649 and† 1.650 J••hannes Marius Belga, (both their own, and bound up together) and you have enough. Nay their dear* 1.651 Onu∣phrius, and one of the Principal Writers of the Lives of Popes, frankly acknowledgeth no fewer than Thirty of these Schismes to have been in the Romish Church. Where∣of One, though many other were of long continuance also, lasted no less a time than full Fifty years. And was not here a Blessed Ʋnity all this while! For who can doubt but that the Influence of these Heads would reach to all the Members; as low as the very Feet and Toes? Nay, if the Reader can spare me but a little patience, I will give a brief account of the cruel Pranks these Popes have play∣ed with one another, I mean Successors with their Prede∣cessors, when there was no open Schisme among them:

and this too, from as current an Author as any is among them.

* 1.652

Stephen the 6. so hates his Name, as to abrogate all the Decrees of Formosus, the Pope, but one moneth before him. Nay he was so mad as to call a Synod, takes up his buryed body, disrobes it of the Pontifical Habit, puts on a Secular, and buryes it with the Laity, having first cut off the Two Fingers they use in the Consecration, which he cast into the River Tyber. Romanus his next Successor, payes him in his own coyn; for he Nulls all Stephens Acts instantly,* 1.653 saith the same Authour. Theodorus 2^d. keeps up the trade, and restores Formosus's Acts. So doth John 10^th. that comes next.* 1.654 Bennet 4^th. nor meddles nor makes with their quarrel; as neither Leo 5^th. that came next to him; who was dismounted by Christopher at forty dayes end, and was served himself with the same sawce within seven monthes time.* 1.655 Nay Sergius 3d, that now got the Chair, takes him out of the Monastery where he was, and claps him up in a Jayle, where he had less minde to be. And then have at Formosus afresh. His Acts are so rescinded, that they must be Reordained, who had taken Orders from him: Up comes his Carcase once again: off goes his Head, and his Body is cast into Tiber as unworthy of humane buryall. Thus, saith this Authour,* 1.656 those Popes despising Gods VVorship, ex∣ercised their spite as the most bloody Tyrants use to doe, with expectation of enjoying their pleasures more securely, when there are none left that can curb their wickedness.

And for a Demonstration of the Unity among these Heads observe his words in another place; 'Twas in a manner the custome ever after,* 1.657 that those who followed would Infringe or utterly null the Acts of former Popes.

You see enough of Conscience for their Harmonious Pra∣ctices;* 1.658 and to say nothing of their Doctrine, would be to make this Account too much like That; greatly Incoherent. But I shall only pick up gleanings of this Harvest.

Pope(a) 1.659 Julius teacheth, no kindred may marry, on the husband or wifes side to the seventh generation. But they may

in the fifth, saith Pope(b) 1.660 Fabian; and let them not be divorced in the fourth, if it happen: but beware of the third.

There is no binding or losing the Dead; so saith Pope(c) 1.661 Gelasius. But in a(d) 1.662 Chapter shortly following, the very Title is, Hereticks are to be excommunicated after their death. And the Text hath, besides much other Au∣thority, that of the Church and Pope of Rome.

'Tis Gospel with Pope(e) 1.663 Pelagius, That there must be Thrice dipping at Baptisme. Yet(f) 1.664 Gregory there saith, Once serveth; and that sheweth the Ʋnity of the Godhead, as the other doth the Trinity of Persons.

Pope(g) 1.665 Nicholas's Doctrine was, that Whether men were baptized in the Name of the Trinity, or of Christ onely, 'twas all one, and well enough. But(h) 1.666 Pelagius's is, to have them baptiz'd again, that were onely baptiz'd in the Name of Christ.

(i) 1.667Gregory 2^d wills those that were baptized by Pagans to be re-baptized in the Name of the Trinity. Yet(k) 1.668 Ni∣cholas (as before) allows such Baptism good. And the next Chapter before, tells us the same thing. Nay* 1.669 Bellarmine saith, 'twas both defined in the Florentine Council, and Reason pleadeth for it.

(l) 1.670Nicholas 3^d pronounceth, that Christ taught the disclaiming all Propriety, and confirmed it by his Exam∣ple. But(m) 1.671 John 22^d declareth, that Opinion Erroneous and Heretical; and the pertinacious Maintainers of it too.

(n) 1.672Ʋrbanus holds it lawfull that Sons and Daughters of Godfathers and Godmothers born before or after such their Godfather or Godmothership should marry. But(o) 1.673 Paschal in the very next Chapter flatly denyeth it, to such as were born after such Gossipship was contracted. And* 1.674 Alexan∣der 3^d ingenuously confesseth this Quarrel betwixt the Canons.

That the Pope is above all Men, even Kings, and the Emperour himself too, is, and hath been for some hundred years the Doctrine of the Roman Bishop;* 1.675 as we heard

before, with their proofs thereof. Yet Ancient Bishops there did gladly acknowledge themselves the Emperours Subjects. I mean not onely in the time of Constantine, when Pope Silvester payd him lowest Homage, which was little more than 300 years after Christ: but about the se∣ven hundredth year of Grace, Pope Hadrian 1. and about the Thousandth, Leo 8^th, yielded the power of Creating Popes themselves unto the Emperour; and that's Subjecti∣on to the purpose.* 1.676 This the Popes own Law acquaints us with; yea and that Both of them did it with their Counci••s too, and pass'd the Sentence of Excommunication on Gain∣sayers. Nay another‖ 1.677 Leo submits his Cause to the Em∣perours cognizance. And, to pass by all other Instances, in the next Chapter, the Pope begs the Emperour to send men to hear and determine Matters against himself,* 1.678 pro∣mising amendment of what faults he should be found guilty of. But this is an Old Almanack now. Such Doctrine is at this day Heresie, or B••asphemy, or whatever you can think of worse than either.

But one Example more; and let the Reader at his own discretion apply it unto their Practice or their Doctrine; or to them both; I am contented. But this is it. Pope Sixtus 5^th,* 1.679 and Clement 8^th, within two years time, publish their Authentique Latine Bibles, with Infinite Varieties, Contrarieties, and Contradictions unto one another; yet Both required to be received under pain of Excommuni∣cation. Which gave our Learned and Laborious Dr. James abundant reason to pronounce it, A Warre between the Popes.

Let Papists crack now, till they are hoarse again, of their sweet Ʋnity; we see the Concord, even betwixt their Popes, is but like that of Thieves, who fight, and wound and kill one another at parting of their Spoyl, whatever Friends they prove in robbing True men of their Goods. And so much of their Wonderfull Ʋnity.

* 1.6807. Now let us view the Fidelity with them. Their Truth and Faithfulness will match the former Vertue to

an hair. And this (by a quick dispatch to make amends for our longer stay upon the last) consists in Words and Deeds. Now Romists have a Marvellous Stroak at both.

(1) In Words.* 1.681 We must not slip their Current, but most Cursed Doctrine, Fides non servanda Haereticis: No Faith is to be kept with Hereticks. Hear Summa Angelica in the Case.

Hereticks Vassals, and whoever stand in any obligation to them, as Servants, Free-men, and the like,* 1.682 are ipso facto discharged. Furthermore, if any man hath passed his Word or Oath for a payment at a certain day, he is not bound.

So he.* 1.683 But their General Council of Con∣stance perswaded the Emperour of the truth of this Do∣ctrine, and notwithstanding Faith and safe Conduct grant∣ed John Husse, Martyr'd him, to their Eternal Infamy, at the Stake. I know of late some of them are ashamed of this Principle; and would fain induce us to believe 'tis None of theirs: but 'tis meerly, that by our fond confidence of their Kindness they might have the Opportunity to kill us, as Poor Huss was cheated by them. For, Quid verba audiam cum facta videam? Nay, their words speak plain enough, if Mouth can utter them, or pen can write them so, to assure the Hereti••ks they must expect such Deeds from Popery. Hear their Genera•• Council speak, and let the Reader think they are calumniated, if he can.

The Holy Synod de∣clareth, that Safe Conduct granted by the Emperour,* 1.684 Kings, or Princes unto Hereticks, or those defam'd of Heresie, by whatsoever Obligation They have bound themselves unto them, may not nor ought not prejudice the Catholick Faith, or Ecclesiastical Jurisdiction; or hinder but that, notwithstanding such Safe Conduct, a competent Ju••ge may enquire of such Persons Errors, and otherwise due••y pr••ceed against them, and punish them according to Justice, if they will not Recant; although they came to the place of Judgement in confidence of their Safe Conduct, and otherwise would never have come.

Nay, the Compiler of the Councils, and that Popish Bigott, Surius, hath this Marginal Note upon the place, That

Safe Conduct cannot defend Hereticks who pertinaciously maintain their Heresies.* 1.685 As therefore this must stab their truth and faithfulness to the heart, so their impudent cla∣mours, that Protestants do bely them in this Imputation, must of necessity kill it outright. And so long as the Acts of the Council of Constance shall stand upon Record, Po∣pery for Perfidiousness will match with, if not bear away the Bell from Turcism. No wonder now that Irish Pa∣pists,* 1.686 after solemn Promises to the Protestants of fair Quar∣ter, on surrender of their Garrisons, did so often forthwith murder them! 'Tis Romish Catholicisme! Or that the poor Waldenses were,* 1.687 before, served at the same rate! 'Tis being true to Holy Mother's Principles! Nay, Luther himself scap'd it narrowly. For there were those that would have had the Emperour to have trod in the steps of the Council of Constance, and not have kept his Faith to Him, as Slei∣dan and Adamus report, and* 1.688 themselves confess. Our State is so well aware that Perfidiousness is grown Natu∣ral unto Popery, especially their leading Clergy, that in all Securities of Loyalty and Allegiance which they expect from those kind of People, they alwayes expressely cau∣tion against Equivocations and Mental Reservations. But who can hold the Changeling Proteus? Verily, all Parlia∣mentary Circumspection can no more entangle a Jesuits Conscience, than green Withs could bind the hands of Samson, or the Spiders Web the bigger Flies, whose very weight snaps all asunder. Full proof of this from the greatest Names among them, is collected to the Readers hand by their Ingenious and learned Author of the Jesuits Morals.* 1.689 The summe whereof amounts to this, as He expresseth it; To banish Sincerity from mens Words, and Fidelity from their Promises; that they may say what they will without Lying; and pr mise all things without being Obliged. And the Knack for doing it is but this; Do not Intend to swear, or promise; and swear or promise what you will, no hurt is done, be you never so false. This is the Doctrine of the Romish Janizaries: And if Hell it self can outdoe them, let it even take them for its pains. And how sit Earth is

to bear such Creatures, who would bereave the same of its Inhabitants, by the utter extirpation of Faith, and Truth,* 1.690 and common Honesty, the onely Cements of all Society, let the Reader judge. But to be sure, no Protestant State, or Kingdom, can ever trust the Authors of such Principles, with just security to its own Being.

(2) In Deeds.* 1.691 Their Abominable Principles of Deceit and Fraud (whereof that Excellent Piece last quoted, and so worthy of the Readers purchase, gives a full account) have suitable Practices, never doubt on t. How they have handled the Sacred Word of God, some thing hath already lately been glanced on; and abundantly more, under the next and last Payr, unto better Purpose will be discovered. In this place therefore, I shall onely, and with brevity too, poynt at their Usage of the Ancient Fathers of the Church. And first, about their Forging Treatises that are false; and secondly, Corrupting those that are True; and so pro∣ceed.

1. They forge false Treatises;* 1.692 and lay their own Bastards at the Fathers doors, as if they were the Natural Parents of them. When God knowes, they are Sons of Whore∣dom begotten by themselves, and born some hundreds of years, likely, after the Fathers were dead and rotten.* 1.693 Dr. James, sometimes Publique Library keeper in our fa∣mous University of Oxford, by his worthy Learning and unwearied Industry hath convicted them of this kind of Ʋnfaithfulness, so far beyond a possibility of Defen••••, that no Excuse can be made for them. The Reader will find with him, the Fathers that are thus abused, no fewer than Thirty One, the Bastards layd at their Doors, 187: and the Errors they were design'd to patronize, above one hundred. Here are men of Trust! And whom, hand over head, you may confide in!

2. They are as lucky at corrupting True Ones.* 1.694 The same Excellent Author, though he pass by many Centu∣ries, as he tells us, for brevity's sake, hath yet made suffi∣cient proof in Fifty Instances of their Treachery and Per∣sidiousness of this kind,* 1.695 towards more than Twenty of the

Ancient Fathers, Councils, Cannons, &c. And in particular, S. Augustin, Chrysostom, Hierom, Ignatius, Gregory, Bede, &c. are thus abused by them. So that they are Guilty both of putting the Royal Stamp on baser Metall, and debasing the Kings Coyn too: either of which deserveth Tyburn justly. But so far are Modern Romanists from blushing at their Predecessors Naughtiness, that they tread their very steps, with the advantage (as they reckon) of greater speed, and surer footing also. Witness the Indices Expurgatorii of Rome, Spain, Portugal, and Antwerp. Whereby they have, not onely forbidden all the best Books in the World, (a small fault with them!) as Luther's, Calvin's, &c. which detect their Wickedness; and such other as them∣selves allowed formerly, if they have tendency that way: but expunged, and blotted out, both of the Fathers and Modern Authors, although their own, whatsoever Passage is not favourable unto their Abominations. Thus do they villanously force those Great Men to speak what they ne∣ver thought; nay contrary to their own mature and settled Judgement, and which they had declared plainly. And wherefore this? A pious end no doubt! That in no Lan∣guage or Faculty there might be any Book, Sentence, Word, Syllable, or Letter impugning the Doctrine ••f the Court of Rome, or Council of Trent, uncorrected, unamended. So the most worthy Author mention'd.* 1.696 To extort by Tortures, from the Living, a Confession against Truth and Consci∣ence, how Barb••rous is it? But to Rack the Ashes of the Dead, and violate so their Memories, as to make them Perjur'd or Persidious at the least; in eating their own words, and giving themselves the Lye; saying, unsaying, and gainsaying too as the Tormentor pleaseth to extort it from them, what shall we say thereof? S. Paul telleth us, that a Mans Testament being confirmed, no man disanul∣leth or addeth thereunto.* 1.697 But we see Popery is so far from Chris ian, that it will not be Humane! I shall leave the Reader to his wonder, having once acquainted him that this their Work of Darkness was designed never to have seen the Light, (according to the Rule, He that doth evil hateth

light, &c. Joh. 3.20.) but the Indices must have lurked onely with the Inquisition. No man, saith the aforesaid Doctor, not of that Office, being fit to be trusted with such a Secre∣cy, though Batchelor, Licenciate, or Doctor of Divinity. But the wise are taken in their craftiness, by Gods Mira∣culous and Merciful Providence. Their shame is manifest,* 1.698 and the Books extant in the Publique Library at Ox∣ford.

But enough of Romish Fidelity both in Words and Deeds!

8. Next then of Their Chastity!* 1.699 You must remember the Popish Clergy hit Protestant Ministers in the teeth at every turn with their Wives and Children: and would make the world believe (but that the ill luck is, All people have not lost their senses yet) that they forsooth, being single per∣sons, are a Peerless breed, that is for Continency. Though all the Earth should be defiled; why They, you must sup∣pose▪ would be as spotless as the sucking Babes. Once I re∣member a bold Adventurer was rebuked with What mean∣eth then the bleating of the sheep and oxen in mine ears? And why not these with, What meaneth then the bawling of so many Bastards abroad, and in your h uses too? Was it not amongst the many Complaints of Germany, That,* 1.700 Priests who kept their Whores or kept them not (all's one for that) must have a License for it; at least pay their money; and then take their course. Now, who can doubt but such a Patent will make common Whoredom current Chastity? And that their Priests being by the Cannons forbidden lawful wives, did night and day attempt the Chastity of Matrones and Virgins, that is of Lay-mens Wives, Daughters, and Sisters. The Popes Legate, Cardinal Campegius confes∣seth the B••shops were to blame that gave such Licenses; and saith he knew that for money this was their Trade notwith∣standing. You see then what a Continent Breed are found in Popery.

But* 1.701 Theodorick of Niem, sometime a Secretary to the Pope, and after made a Bishop, telleth us that in Norway, Ireland, Gascony, Spain, and Portugal Bishops as well as Priests kept their whores openly. And

when the Bishop went upon their visitations, their Whores would go together with them; partly to feast with the visited Priests, and see their Masses, and receive their Presents, and (for tis good to be sure) lest the Bishop finding the Priests Concubine handsomer than his own should fall in love with her, and his own poor wretch should wear the Willow. Nay if it so fell out that any of the visited had not a Concubine, he as a transgressor of the Traditions of the Fathers, must pay double Procura∣tions to the Visiter.

Whence more Bastards in a manner being born than Legitimate children in all those parts, more of those are preferred to Ecclesiastical Titles than of the other.

* 1.702 So he. And Johannes Marius Belga reporteth the most sad complaint of Alanus Chartierus (both their own Authors) about the Abominations of Po∣pish Caelibacy. The very Ministers of the Church, saith he, leaving the use of Matrimony, follow wild dissolute and un∣lawfull lusts, that I may not speak the worst. And, what is the fruit of Cae••ibacy (he adds) but that the lawfull Con∣junction of Man and Wife is turned into whoredom, and the honest cohabitation of one women is taken away by vari∣ous lusts? These are his words. And is it difficult now to make a judgement on the Chastity of the Romish Priest∣hood, think you? However let us hear somewhat of that which* 1.703 Bishop Holderick wrote unto Pope Nicholas. He complaining to the Pope of his indiscreet and ungodly Imposition of Caelibacy on the Clergy, shews that both the Old and New Testament allowed Ministers their wives; and that Gainsayers, whatsoever their pretense of Conti∣nency was, were horribly guilty the while of whoredom, Sodo∣my and Beastiality, many of them. Nay he hath these words, Et quod flendo cernimus, Omnes in supradictis sae∣viunt sceleribus: we behold with weeping, All raging in the foresaid villanies. And whereas, saith he, some urge S. Gregory for their side: I laugh at their rashness, and grieve for their ignorance. For when S. Gregory drawing his fish∣pond, found more than 6000 Infants heads, deeply repenting he groaned at the Decree of Continence, and confessed it the

cause of so great slaughter, & condemning that Decree of his, he commended the Apostles Counsel, 'Tis better to marry than to burn: adding of his own, 'Tis better to marry than to give occasion of death. Thus that Good Man,* 1.704 and Bishop of Ausperg in Germany. Those that have not the Original, and specially meer English Readers, may to their great contentment find this Epistle Translated by Mr. Fox into the English Tongue. And now I trow we have a further Com∣mendation of the Romish Chastity! Yet,* 1.705 Nicolaus de Cle∣mangiis, one of their Doctors of Paris, and Arch deacon of Baion, gives a further lift for exaltation of this Vertue with them; Who besides involving most expressely Car∣dinals, Bishops, Priests and Monks, in the horrible guilt of whoredom to an high degree, pronounceth touching Nun∣neries in this amazing manner: What are I pray you the present Monasteries of young Women, other than, I say not Sanctuaries of God, but cursed Stewes of Venus, but Receptacles of lascivious young whoremasters, for the ful∣filling of their lusts? So that, at this day to put a Maiden into a Nunnery is just the same with entring of her into a pu∣blick whorehouse. This was his language a little upwards of 200 years ago. Still clearer evidence of Romes uncleanness!

But Popish England, were the whole world struck silent in this case besides, would send up the cry of this Iniquity of theirs unto Heaven it self. King Henry 8^h. before the dissolution of the Abbyes here, caused a Visitation of them to be made by several Worshipful and Worthy Persons: who sound therein so great a Number, saith my Learned, Pious, and Persecuted* 1.706 Authour, of whoremasters and Sodomites (all Votaries and unmarried notwithstanding) that you would think, in every Monastery were a New GOMORRAH: The Book those Visiters publish'd is called Breviarium compertorum in Monasteriis, conventibus, Collegiis, &c. And from this Book saith he, I will shew a place or two for an unsavory taste, and to be taken as a sample.

In Battle Abby, in the Diocess of Chichester, Sodomites the Abbot himself, and 14 others (whose names the Author

hath expressed;) whoremasters with more than one Harlot, Two: the persons also named by him; and an &c. at conclusion.

At Canterbury, with the Benedictines, Sodomites 9, whoremasters 2, One whereof us'd three marryed women, the other one single person. In Austins Monastery the Ab∣bot and 11 whoremasters; and one Sodomite.

At Bath, besides many others; One Monk had 7 whores, 3 ma••ryed and 4 single, and was a Sodomite to boot; Another had 11, and several kinds of Sodomy.

At Monkfarly, the Prior had 9 whores, and the Covent many more.

At Mayden Bradly, The Prior 5 whores, and 6 Ba∣stards.

At Bristol, The Abbot 4 whores; 3 single and 1 married.

At Abington, The Abbot 3 whores, and 2 children by his own sister.

At Shalbred, The Prior had 7 whores, One Monk 7, another 5, another 2; besides others.

At Bermondsey, The Prior had Twenty whores.

In the Colledge of VVinsor, the subchanter many whores; 3 other, 5 a peece; several but one; and others many; and one 6.

In Chichester, Cathedral, the Prebendary of VVal∣tham 2; Another 13; many others had one, or more, and two were Sodomites.

All these out of the foresaid Book, saith B••••e. And withall, that in all other Co••ledges and Covents like wick∣ednesses were committed and discovered; too long and a very shame to make rehearsal of, saith he. Yet there were 400 Monasteries of Monks and Nuns, besides al∣most 200 Nests of Mendicants. To whom that distich is as fit as ever shooe was to the foot.

Non malè sunt Monachis grata indita nomina patrum, Cum numerant Natos hic & ubique suos,

Well may we call Monks Fathers: for their Breed, Is stock enough to people Earth for need.

Thus far that Excellent Authour, in a rich display of that Matchless Chastity which is naturally bred of the Roman Caelibacy! Have they not cause to brag aloud of their own Priests and Friers Continency?* 1.707 And is there any need to stop their mouths with their own Cassanders charge, so late, so full, and so unanswerable?

The world is come unto that pass at this day, are his words, that you shall hardly find One man amongst an Hundre••, that can be pronounced Guiltless here. Nay, that by pressing Continency, he saith, most grievous & abominable scandals are foun•• in the Church. So far, he a••ds, ••s Chastity from being establ••shed thereby, that a window is open to all kind of lust and Villany. And towards his conclusion he telleth us, that the honester Clergy with them, though they dare not Publiquely, yet (for al•• their vow) they private••y marry. The business being brought to that necessity in a manner quoth he, that either we must have a Married or a Whoring Clergy. Witness that piece of* 1.708 Hugo Cardinalis's Sermon at breaking up the Council at Lyons, where spe••king to the City, he tells them when they came, they found but three or four whorehouses, but now at parting they left onely one; but that reached from the East Gate to the West.

Do we not see now upon what Vantage-Ground the Popish Priesthood standeth, when it upbraids poor Prote∣stant-Ministers with their Holy wedlock, which themselves have turned into ungodly Whoredom?

But alas the Fathers of their Church (I mean the Popes) have trod this path; and is it not fit the Sons, how many so∣ever they have of their own, should prove themselves no Bastards, notwithstanding, by treading in their Parents steps? I will not further meddle in this place with the charge insinuated against the Popes: that being referred, as I think more properly, for the Next and last Payr. Where I cannot but hope to find the Reader ready to confess, I pay him Interest for his little stay. Mean while, to pass by a thousand Instances that might be offer'd of the vile Ʋn∣cleanness wedded to the Romish Caelibacy, I shall make an end with that notable Story about Cardinal Cremensis, and

the Popes Legate into England:* 1.709 who sp••aking severely at a Synod in London against Priests Concubines (so they com∣monly and with sufficient spight nicknamed lawfull Wives) by day, was in the night following taken himself with a whore. Observing only thus much further, that you need not fear this Practice will decay, when the Doctrine that begets it is so brisk and lively 400 years after it, though but 150 years ago. For that other Cardinal, and Legate into Ger∣many, spoken of in the beginning of this Section, declares it a lesser fault to keep many whores than one marryed wife. And so farewell to Popish Chastity.

* 1.7109. The last Miraculous Vertue that I shall take notice of among the Papists is their Contentation. Gods holy Law saith plainly, Thou shalt not covet any thing that is thy neigh∣bours. And his blessed Gospel Eccho's thereunto, let your conversation be without Covetousness, and be content with such things as you have, condemning the love of money as the root of all evil; and as that which maketh shipwrack of Faith, and drowns men in perdition and destruction. But for the Court, and Church of Rome: if ever there were a People that counted Gain, Godliness; there they be. Had Solomon known them, he would have remembred a fifth Thing that sayes not, Tis enough: and That had been, un∣doubtedly, Rome. Where the Heads judge for reward, Priests teach for hire,* 1.711 and Prophets divine for money, as was once spoken of Literal Zion; but, taken from its context, is aptly understood of this Mystical Babylon. A Great Casuist of theirs,* 1.712 Escobar by name, telleth you expressely. 'Tis no mortal sin to preach principally for vain Glory, or for money; Nor doubt, but they believe them∣selves. An Elder Poet of theirs gives you the sense of Heathen Rome:

* 1.713—Quaerenda pecunia primum Virtus post nummos.—

Tis Money in the first place must be sought: Then, at your leisure, Vertue take to thought.

And you shall see, she is no Changeling still (herein I mean) by a Modern One. That Principle she hath not quitted, but improved.

—Heu Romae! nunc sola Pecunia regnat;* 1.714 Exilium Virtus patitur. —

Alas, now Money reigns Alone at Rome, Vertue's thence banish'd with an Exile's Doom.

Why, if you ask the Questi n, What made, and keepeth Purgatory? 'Tis to be answered, Money. If you go on; What Confessions, and Absolutions? Money. What Mas∣ses, Dirge's, Pilgrimages, and Pardons? Money. What Nuns and Fryers, Priests and Bishops, Cardinals and Popes? Money. What, Popery it self; the life and soul thereof; the limbs, the body, and very Head and all? Why, Mo∣ney. This is the Diana of these Ephesians! And she is Great! You heard above their Poet sing,* 1.715 and Orator bearing part with him, to the Tune of Money is All at Rome. What, with the Inferiour and Middle Clergy one∣ly? 'Tis so there* 1.716 Notoriously. But that's too small a game now to be played. The Head is sick, and horribly too, of the same Disease. The Pope and Court of Rome hath long and sorely laboured under an incurable Money-Boulimy. Here's the Emphatical Harpy; the Moloch, Bell and Dragon; True Abaddon and Apollyon. Whose Throat nothing but devoureth; devoureth all: but is ne∣ver satisfied; ever empty. Let us hear a few of their own Authors on this point. Matthew Paris Monk of S. Al∣bans is almost infinite in this Matter.‖ 1.717 The most Gracious See (saith he) rejecteth none where White or Red (Silver or Gold) makes Intercession. But this is very modest. Else∣where he telleth us,* 1.718 A Graecian Bishop came to Rome for his Confirmation in his Bishoprick, but could not be heard, unless he would promise An Infinite Sum of Gold. Which he detested, and at his return reporting the vile Avarice of that Court, all Greece revolted thereupon from the Roman See. And for our selves in England, Prelates were, he tells us, suspended from bestowing Benefices, till they

had first satisfied the Roman Avarice. Nay, that the Popes Court and Italian Creatures had more Revenue in England than the King himself.* 1.719 By a particular Enquiry His Ma∣jesty caused to be made throughout the several Counties of the Kingdo••,* 1.720 the matter was made manifest. And Papal Letters (he addes) came daily over to drein our Pockets. But let us hear the Popes own Secret••ry.* 1.721

The Popes Exchequer i•• li••e the Sea, whereinto all Rivers run, but it runs not over. Many Pounds of Gold are daily car∣ryed hither from several parts of the World, yet it is not filled. Wherein there is a Generation that change their Swords for Teeth, to ••at up the Poor; and many Horse-leeches, saying, Bring, Bring. The Officers here are called Gentiles, and indeed truely. For Gentiles are Barbarous Nations, who have Rites and Manners forreign to those of Men of Law and Reason. O righteous Gen∣tiles, or rather Infernal Furyes, Harpyes, and Tantalus's, that are never satisfied!

With more unto like purpose.

* 1.722The German Grievances begin with plain discovery, that Popish Religion is meerly calculated for getting Mo∣neys. For this sole End (and a dear one 'tis to them,) they dispense with Fasting-Times, and Barrs of Marriage; Pish! with Whoredom, Inc••st, Perjury, Theft, Murder, &c. And so let Hell▪ break loose above ground. Or, if you will, in‖ 1.723 Matthew Paris's words, that All things may be plung'd into the Hell of Roman Avarice. Aptly so called indeed, if we will believe the Parliament of England, who in their Letter to the Pope, tell him to his face, that,* 1.724 His Exacti∣on of Money was Importable, and Impossible to be payd. But to stay a little longer in Germany before we come home. The States of the Empire, in their aforesaid Grievances complain, That the Pope, Bishops, and other Pillars of their Church, reserve Cases to themselves meerly for squeezing Money from the People. Which if it be ready down, old Scores are so wip'd off, that you may tick afresh for the vilest Wickedness, as Perjury, Murder, Whoredom, and the like; a••d sin afore-hand without fear or wit, as they say. They excommunic••te Men onely for the love of

Money and base Gain; and make the Innocent buy their Ab∣solution. They used to punish Sin by the Purse; and against the Canons made Money stand in Repentance's room;* 1.725 nor would they ever release any out of Court, how unjustly soever drawn in thither, without Money. The poorest Tradesmen,* 1.726 such as ••••silers, Bakers, and the like, must pay a Weekly Fee. And to make an end, though I pass over multitudes, No Penny, no Pater-noster;* 1.727 Priests would refuse the Sacraments to them that were not able to give them Money. These and many other Rapines, which the Reader may observe at lei∣sure in those Grievances, were the Romish Vertues.

Let us call a little at France,* 1.728 as we are making home∣ward. In a Book that the Parliament of Paris offer'd to Lewis the 11^th. their King, 'tis said;

That if the De∣crees of the Pragmatical Sanction were not maintained, there would yearly be transported unto Rome above a Thousand Thousand Crowns. And that the Pope had, in three years last past, for Arch-bishopricks, and Bishop∣ricks, an hundred thousand Crowns. For Abbies, an hundred and twenty thousand Crowns. For other Dig∣nities, an hundred thousand Cr•• ••s. For Benefices, five and twen y hundred thousand Cr wns. For divers things there mention'd, above two hundred thousand Crowns. Whereby t••e Goldsmiths Shops were drawn so dry, that None but such as made Puppets and Childrens Toyes, dwelt in them.

And these were sure fine Pittances that Holy Mother from those Babes had.

And now for England. Here that Great Beast of Prey, the Court of Rome, hath ravenized so, as to tear the flesh and break the bones together. Let's hear our Churches Jewel, the incomparable Bishop of Salisbury.* 1.729

The Arch∣bishop of Canterbury payd unto the Pope for Annates or First-fruits, ten thousand Florens; besides other five thousand for his Pall. He of York, ten thousand; and 'tis thought as much for his Pall. Of Ely, seven thousand. London, three th usand. Winchester, twelve thousand. Exceter, six thousand. Lincoln, five thousand. Lich∣f••eld and Coventry, three thousand. Hereford, one thou∣sand

eight hundred. Salisbury, four thousand five hun∣dred. And so the rest; each according to his rate: where you must note, that a Florens is Four shillings and Six pence sterling. But these are noted onely for Example; by which few, the Exactions from other Bishops may easi∣ly be ghessed at. I leave out (saith the Bishop) the yearly Perquisites made by the Pope, of his Elections, Preventi∣ons, Dispensations, Pluralities, Trialities, Tot••quots, To∣lerations; for his Bulls, Seals, Signatures; for Eating Flesh, Egges, White-meat, Priests Concubines; and other Merchandise, I know not what. The sum whereof not∣withstanding amounteth to more than nine hundred thou∣sand Florens. Yet Smoak-farthings and Peter-pence, of no contemptible value, are left out in the reckoning. Which made Matt. Paris say, The Pope being diseased with a spiritual Dropsie, shook out all the Priests Purses, and spoyled the Abbies of all their treasure. Again; That 'twas decreed at Rome, that All Bishops and Priests Goods and Moneys, here deceasing, shou••d be taken to the Popes use. Once more; that his Holiness commanded the Bishops, that all Parsons and Vicars Resident, should pay yearly the Thirds of their Benefices for three years, and Non-Resi∣dents, Half. Which the Bishop casteth up to An hundred threescore and ten thousand pounds.

Many other like Ex∣tortions may be read in that Reverend Father, which I omit for brevity's sake: and because indeed enough is said already to shew the Harpyisme of that Ʋnholy See. I shall conclude this Section then with the said Bishops words; The State of the Roman Popedom sprung first of Money,* 1.730 encreased by Mo∣ney, and standeth now neither by Truth of Doctrine, nor Se∣verity of Discipline, nor by Prayer, nor by Holiness, nor by ought else, but onely by MONEY.

Thus we have seen this Popish Vertue like the rest: and All very VVonderfull! Whence we may well conclude, their Holiness is fitly match'd with their Holy Things: Both being Strange, or Monstrous to a Miracle! And so we pass to the last Payr of their Lying Wonders; Miraculous Rule, and Miraculous Church with them.

CHAP. XI.

The Sixth and Last Payr: Miraculous Rule, and Miraculous Church. Of the former here.* 1.731 Their Golden and Leaden Rule: Tradition and Vulgar Latin Bible. Which latter is shewed to be b••th Antigrammatical, for Barbarisms and Solo••cisms; and Antitheological, for Additi∣ons to, Subtractions from, and other Alterati∣ons of the Word of God.

WE are at last arrived at the last Payr: and here, must deal with the former of the twain: The Miraculous Rule* 1.732 that Papists walk by. And this is truely Wonderfull. Your Artificers Work can never be exact without their Square and Level. No Ship can sayl with safety and success, without a Card and Compass; Nor any Traveller journey in an unknown dangerous Road, with∣out good Conduct. Nay all Societies greater or less, and single Persons, will stray, without the help of Righteous Lawes. Now Holy Mother hath Provision of this kind above all the world beside. Such too, as, though both Vul∣gar Persons and the Learned also; and they Philosophers and Divines; and these in Provincial, National and Gene∣ral Councils, may, and have erred notoriously; keep her so tight that she cannot step awry, or swag aside. She is Infallible, saith the Oracle.† 1.733 Not onely the Pope cannot erre in the Faith; but neither the Particular Church of Rome. And whence I pray is this?* 1.734 Just as the man that hath two Strings to his Bow, when one shall break, the other will hold; so the Roman Church hath a double Rule to 〈…〉〈…〉

and if one should miss you need not doubt but t'other would hitt, to keep her right. The Reader may, an't ple••se him, know them by the Names of their Golden and their Leaden Rul••.

* 1.7352. Their Golden Rule is otherwise call'd Tradition; the Ʋnwritten Word they sometimes style it. I must needs confess their Trent Council seem mighty modest when they say,* 1.736 The Holy Council with the same pious affection and reverence d••th receive and venerate All the Books of the Old and New Testament (Apocrypha and a••l) and the Tra∣ditions themselves, that respect ••ither Faith or M••nne••s. And in conclusion bestowes the same Curse upon the Con∣temners of them, it doth on those that des••ise the Scrip∣tures. And now a man would think by t••is, that Scrip∣tures and Traditions fairly parted Stakes, and equally sha∣red the Ruleship in the Popish World betwixt them. Yet in very truth 'tis evident by their greatest Authors, and con∣stant Pr••ctice, that Holy Writt must be content with Cae∣sars part (and glad on't too,) whilest Traditions sit in the room of Jove. For proof hereof, I need do nothing else but send my Reader back to Pighius, and his fellows* 1.737 quo∣ted above; whose bold and blasphemous Sentence 'tis, That Tradition is the very Rule of Truth and Piety; and whereby the Scriptures must themselves be examin'd. But yet I will give him Over-measure in the Concurrence of their great Apollo. He († 1.738 Bellarmine I intend) hath the face to say, Scriptures without Traditions are neither si••ply necessary, nor sufficient. And shortly* 1.739 after this daring Rabshekah brags, That he hath Demonstrated that the Scriptures are not necessary at all; nor sufficient, without Traditions. And then a blind man may see, that Gods Word must stand down lower, whilest Traditions sit in a Throne of State. And these Traditions what do we think they are? Just as Chemnitius well observeth, Abuses which besides and contrary to the Rule of Scripture have crept into the Church.* 1.740 And if they spread far, and last a pretty while, they get not onely the Title of Ecclesiastical Custom, but

which is more, Apostolical Tradition. Though in plain English, What the Romish Church holds, say the Holy Scriptures Ay or No, or what the Pope commands (for Church and Pope are meerly John and Nokes; two Names of one thing) is an Ʋnerring Rule; call it Tradition, or by what other Name you please. The preference where∣of to the VVord of God is legible enough (to say no more) in their Holy Book of Heraldry,† 1.741 the Decrees I mean. There we read, that the Doctrine of the Christian Religion is ra∣ther taken from the Popes mouth, than from the Scriptures and Traditions of the Fathers. His Ay, and No, is onely sought for, that men may slack or strein their Conversa∣sation at his direction. And afterwards, Next after God the words of blessed Job may be applyed fitly to the Church of Rome, If he break down there is none to build, and if he shut up a man, there is none to open to him, &c. Job 12, 14, &c. And reason good, for She in Peter holds the Reins of Heaven and Earth. VVho now, or VVhat de∣serves to be, and is, Their Golden Rule? The Churches Proposition, that is, the Popes Determination, say Reason or Religion what they will, and howsoever the Holy Scriptures stand affected thereunto, is the* 1.742 Pole-star where∣by Papists steer their course. 'Tis his Holiness, not Gods Holy VVord is the Judge of Controversies; and an Infal∣lible One,‖ 1.743 saith Bellarmine. Though the Prophets, or Apo∣stles, or our Blessed Saviour himself hath spoken to the con∣trary of what the Pope concludeth; His Conclusion must stand. No wonder for those vile Reproaches cast upon the Book of God, whereof you heard† 1.744 before; when the mean while Transubstantiation, Purgatory, VVorshipping Images, Invocation of Saints and Angels, Indulgences, and other Excrements of Hell, must pass for savoury Doctrine, though the Scriptures curs•• them; onely forsooth because Tradition, the Church, the* 1.745 Pope commend them. Are not Popelings true Gold-finders, when a very Jakes thus leadeth by the Nose, as if the while they walked by a Golden Rule? Or in sober sadness, do not these People clear their Pedi∣gree, not from the Prophets and Apostles, but the Hea∣thenish

Idolaters and Apostate Samaritans? The former call us to the Law and Testimony, to search the Scriptures, to get God's Word dwell richly in us, because 'twill through∣ly furnish to every good work, and make us wise unto sal∣vation; therefore unto it that we should take heed, as unto a Light that shineth in a dark place, trying the Spirits thereby, and not following a Multitude to do evil; much less to pin our Faith upon the sleeve of a sorry, sinfull mor∣tal; a Corrupt Apostate, an Enemy unto Christ; the very Man of Sin,* 1.746 and Antichrist. But the latter plead Tra∣dition of their Fathers, and despise the Scriptures; 'twas new Doctrine unto them,* 1.747 and the Discourse thereof meer babling.

But so much of their first Rule, of Marvellous Gold; or Meer Dirt be sure on't.

* 1.7483. They have a Leaden One also. What is this? The Word of God! God forbid. But yet the Romanists make it nothing better than so. Not onely by Postponing it unto Traditions, Church, or Pope, as you saw just now: but also by Imprisoning it in that Dungeon of the Vulgar La∣tine.* 1.749 The Holy Synod (saith their Trent Junto) ordaineth and declareth, that the Old and Vulgar Edition, which by the Ʋse of so many Ages hath been approved in the Church it self, should in Publick Lectures, Disputations, Sermons, and Expositions be taken for Authentick; and none upon any pretense whatsoever to dare or presume to reject the same.

Here now they cunningly kill two Birds with one stone. the common People are kept still in Ignorance; no Transla∣tion into Vulgar Languages being allowed: and the Learned in Bondage; who must not quote the Originals, if they should chance to read them. Yet 'tis notorious, that the Old Testament was written in the Jews Countrey-speech; and the New Testament, because the Gentiles were then to be adopted into God's Family,* 1.750 in a Language that had gone current throughout the World more than three hundred years bef••re. And how often and with what

seriousness we are charged therein, to be well acquainted therewith, hath been heard already, and is needless to be again repeated. But the Pope would not be Antichrist, if he did not controul Christ; nor exalt himself above God, without giving check unto God. Therefore you hear the Vulgar Latine must be the Onely Authentique Bible (that is, which alone hath* 1.751 just and sure Authority) nor may any man dare upon any pretense whatsoever to reject it, as we heard. And whether so dull, so gross, so coarse and foul a Piece as that Translation is, doth not at least deserve the Name of Leaden Rule, I will leave unto the Readers Judgement, when he hath consider'd how Guilty 'tis of Great Ignorance in poynt of Grammar, and of Greater Im∣piety in the matter of Religion. For he will find it Anti∣grammatical and Antitheological to an high and heinous pitch.

4. 'Tis heinously Antigrammatical,* 1.752 in the first place; having heaps as well of Soloecisms, as of Barbarisms in it. And methinks One score of Instances of either Kind may give a reasonable Person satisfaction in the Case: Specially being offer'd as a Sample onely. Well then,* 1.753 to begin with Barbarisms, out of that Copy extant Apud Petrum Santandreanum, Anno M. DC. XIV. and commended in the Title-page for the Best, and Truest ever till then printed.

In Psalm. 76. vers. 6. after their reckoning, which is false; for they joyn the 9^th and 10^th Psalm together, and make but one thereof, contrary to the Hebrew (as my Book confesseth plainly, but continueth foully in the fault) and so over-reckon till they come to the 147^th (in the He∣brew reckoning) which they divide into two,* 1.754 that they may not want the full tale of 150. in the whole. (A pretty seat, and another of their Wonders!) But in that Psalm and Verse, They read

Scopebam spiritum meum, My soul made diligent search. [ 1] But where is the Verb Scopo in a Classique Author?

Vianti is another. 1 Sam. 24.4. (our Vers. 3.) Venit [ 2]

ad caulas Ovium quae se offerebant Vianti: He came to the Sheep coats by the way.

[ 3] Odite is a third. Psal. 96 11. Qui diligitis Domi∣num Odite malum. Hate evil.

[ 4] Odivi Ecclesiam Malignantium. Psal. 25.5. is of the same breed. And so is

[ 5] Appropiant super me nocentes. Psal. 26.3. The wicked came upon me. As Appropiate, James 4 8. So Non

[ 6] D mi liabunt dies suos: Not live out half th••ir dayes. With Psal 37.17. Nequando

[ 7] S••perga••deant inimici me: Lest otherwise rej••yce over, &c. And its fellow

[ 8] Supersperavi in judiciis tuis, Psal. 118.43. I have ho∣ped, &c. So vers. 74.81.113.146. Adde

[ 9] Supersubstantialem panem nostrum: Daily bread. Matt. 6.11. And Chapt. 22.30. Neq Nubent, ne{que}

[ 10] Nubentur. Neither marry, nor are given in marriage. So Luke 21. ult.

[ 11] Manicabat ad eum: came early in the morning to him, John 4.9.

[ 12] Coutuntur Samaritanis: have no dealing with, &c. Acts 3.19.

[ 13] Poenitemini igitur: Repent therefore, Act. 10.22.

[ 14] Accercisiri te in domum suam: to send for thee into his house. Chapt. 17.18.

[ 15] Seminiverbius h c: this Babler. 1 Cor. 9.13. Qui

[ 16] Altario deserviunt cum Altario participant. Wait at the Altar, &c. 2 Cor. 8.15. Qui modicum, non

[ 17] Minoravit: He that gathered little, had no lack, Rom. 12.9.

[ 18] Odientes malum: abhor that which is evil, 2 Cor. 4.8. Non

[ 19] Angustiamur: yet not distressed. James 2.13.

[ 20] Superex••ltat misericordia judicio: Mercy rejoyceth a∣gainst Judgement.

I might give vantage in Memorari, Luk. 7.72. Me∣diant••, John 7.14. Adinvicem, Act. 2.12. Auditui, Rom. 10.16. Aporiamur, 2 Cor. 4.8. Promeretur, Heb. 13.16.

a passive; and six hundred others. But the Reader must be contented with an handfull for a barnfull. Which yet sufficeth to give us just cause of Wonder at the Barbarous Papists that obtrude upon the World a Version so full of Barbarisms, for the onely Authentick Bible.

5. Nor is it better in the Soloecisms thereof.* 1.755 For here true Tinker-like, instead of mending one hole, they make two. See it in the full tale, at least. To begin then with Psal. 2.7. Dixit ad me, for mihi: One. Psal. 4.1. Di∣latasti [ 1] mihi, for me: Two. Psal. 9. 2^d Part. v. 12. Do∣minatus [ 2] fuerit pauperum for pauperibus, or in pauperes, or in pauperibus, &c. (3) Ibidem, vers. 21. Judicare pupillo [ 3] & humili, f••r pupillum, &c: (4) Ps. 33.1. Benedicam [ 4] Dominum, for Domino: (5) Ps. 77.76. De post foetan∣tes [ 5] accepit eum, for à tergo foetarum, &c. (6) Ps. 118.65. [ 6] Bonitatem fecisti cum servo. Unheard of! For Benefecisti servo, or Bono affecisti servum, &c. (7) Matt. 6.26. Ma∣gis [ 7] pluris estis illis, for pluris alone, or multò praestatis, &c. (8) [ 8] Ibid. 8.29. Quid nobis & tibi? for quid nobis tecum? (9) [ 9] Ibid. 17.19. Ejicere illum for illud: sc. Daemonium. (10) [ 10] Ibid. 22.10. Impletae sunt nuptiae discumbentium, for discumbentibus. (11) Ibid. 20.25. Dominantur eorum, for [ 11] eis. (12) Luke 19.23. Exegissem illud, for illam; sc. pe∣cuniam. [ 12] (13) John 14.12. Majora horum, for his. (14) [ 13. 14.] Ibid. 15.2. Fructum plus, for fructûs. (15) Act. 16.13. [ 15] Foras portam, for è portà. (16) Ibid. 20.35. Beatius est [ 16] magis dare, for Beatius est dare. (17) Ibid. 26.3. Om∣nia [ 17] consuetudines & quaestiones, for Omnes. (18) Rom. [ 18] 2.15. Cogitationum accusantium aut defendentium, for Co∣gitationibus accusantibus, &c. (19) Ibid. 13.1. A Deo [ 19] ordinata sunt, for ordinatae; sc. potestates. (20). [ 20]

I pass by Domos Spirituales, for domus Spiritualis, 1 Pet. 2.5. Rationabiles lac, for rationabile, v. 2. mortificatos car∣ne, & vivificatos, for mortificatus, vivificatus, v. 18. cap. 3. ibid. Exhiberet ipse, for ipsam, Eph. 5.27. Virtutem corro∣borari, for virtute, ver. 16. cap. 3. ibid. Subjectioni, for subjectione, Gal. 2.5. Examinatur, for examinantur,

1 Cor. 2.14. In Christo peccatis, for in Christum, ver. 12. cap. 8. ibidem. Spiritus loquitur, for Spiritu, ver. 2. cap. 14. ibidem. In profundum maris fui, for profundo, 2 Cor. 11.25. Litera sed Spiritu, for literae Spiritus, ver. 6. cap. 3. ibidem. Majorem sui, for se, Heb. 6.16. Pollicitationes haeredibus, for pollicitationis, ibid. ver. 17. Accedens, for accedentes, ver. 25. cap. 7. ibidem. Foras fieri, for exire, Act. 5.34. Alia duo, for alios duos; sc. mille passûs, Mat. 5.41. Factum est per ter, for ter, Acts 10.16. Qui potens est, for quod; sc. verbum gratiae, ver. 32. cap. 20. ibidem, and a full Legion beside; whereas one File, or less, of such Solaecisms in a School-boyes exercise would save him the labour (suppose him a Roman Catholique) of a voluntary Penance.

And yet this Leper of a Translation must with the Ro∣manists be the only Authentique Bible.

6. Nay, though it be as Antitheological,* 1.756 as 'tis Anti∣grammaticall. Impious we shall find it against God himself: because express against the mind and meaning of his Sacred Word, and only Revelation of his Will and Pleasure con∣cerning us. For one while, This Version addeth to the Holy Scriptures; other whiles it Subtracteth from them; and very often, almost innumerably, so alters and change∣eth the words thereof that the Sense becometh quite different from, or contrary to Their sense; or verily is not Sense at all, but pure and perfect nonsense. For making good this charge I shall produce one full Jury of Instances unto each Particular:* 1.757 with this Caution though, That they are not the Tyth of what may be made use of in the Case.

Many are the Additions that this Authentique Bible ma∣keth to the Word of God. As, Psal. 12.6. (with them, but [ 1] in the Hebrew, and with us 13.6.) Et psallam nomini Do∣mini altissimi, is meerly of its own. The very next Psal. hath betwixt the 3d. & 4th. verses (as we reckon,) the whole [ 2] 13, 14, 15, 16, 17, and 18. verses of the third Chapter to the Romans inserted. There 16. Psal. and third verse, adds [ 3] Igne to me examinasti, which is not in the Text. But to

Prov. 4. two verses, viz. 28, and 29 are patch'd on in these [ 4] words: Vias enim quae a dextris sunt, novit Dominus: per∣versae ve••ò sunt, quae a sinistris sunt. Ipse autem rectos faci∣et cursus tuos, itinera autem tua in pace producet. So is, [ 5] Ipse intrabit in regnum caelorum, to the end of the 21 verse of Mat. 7. And, Et dixit, Puella, surge to the middle of [ 6] ver. 25. of Chap. 9 there. Also, Et diem retributionis [ 7] to Luke 4.19. As, Non solum coram Deo, sed etiam, is to [ 8] Rom. 12.17. And, Neque fortitudo to the beginning of [ 9] Chap. 8.39. there likewise Cujus confirmatum est, 1 Tim. [ 10] 2.6. With Spei nostrae, Heb. 4.14. And lastly, Ʋt per bo∣na [ 11. 12.] opera, in 2 Pet. 1.10.

Now these are fair for a taste, I reckon, which yet toge∣ther with those vast numbers of others that may be easily noted, will All make but one little Molehill to the huge Mountain of Apocryphal Books, Judith, Tobit, Macca∣bees, &c. which are Added to the Holy Scriptures, and made Canonical by the Trent-Council! And this, notwith∣standing they were not written by the Prophets,* 1.758 nor in the Hebrew Language, nor received by the Jewish Church; yea contain falsehoods, and are rejected by Councils, and Fathers not a few. But they are Canon still with Romanists. Who therein shew themselves like Fleshflyes notwithstanding; a less welcom guest unto the Butcher than the filching wasp. And yet the Papists act this part sufficiently also.

7. For the Subtractions in this Authentique peece are likewise numerous. But I will keep unto my stint.* 1.759 And passing by an Army in the Old Testament shall only deal with a little Party in the New. Matth. 9.13. is robb'd of To re∣pentance, against all Greek Copies. But chap. 6.13. For thine is the kingdom, the power, and the glory for ever, is utterly lost. So is Mark 6.11. Verily I say unto you it shall be more tollerable for Sodom and Gomorrah in the day of judgement than for that City. As likewise in Luke 11.2. Our, and which art in heaven are gone too. And sought to stay him, in John 5.16. with I must by all means keep this feast which cometh in Hierusalem, but Acts 18.21. Besides,

But after the Spirit, Rom. 8.1. And, But if it be of works, then it is no more grace, otherwise work is no more work, Chap. 11.6. and He that regardeth not a day, to the Lord he regardeth it not, Chap. 14.6. And in your Spirit, which are Gods, 1 Cor. 6.20. Boasting, 2 Cor. 9.4. of God by Christ. Gal. 4.7. By Jesus Christ, Eph. 3.9.

But I give vantage to this Specimen already. Nothing therefore shall be observed in the 17 Books remaining, since those ten first have readily cast in their several shots: all∣though there are but few amongst them which are not able to make up the Reckoning of themselves.

* 1.7608. But the Alterations outdoe both the former; and I verily think are past my Arithmetique to cast them up. That great man spake not rashly,* 1.761 when he said, Every page in this Translation is so far from being exactly done, that there are hardly three verses together without some not∣able fault. This I can safely say, that in the 20 first Psalms only, I have computed almost 200 such, How many thou∣sands then are likely to be found in the whole Bible after that proportion? But to come to Instances of 1. A quite diffe∣rent sense, 2. Plain contrary sense; 3. and then Flat Non∣sense; still keeping within our last Limits.

* 1.7621. For a quite different Sense: tis but opening that Bible at all adventures, and you fall amongst a shoal of such Ex∣amples.

In the fourth Psalm I find the Number of those faults at least equal with the number of the verses in it, which are ten. To specify three or four of the most considerable, verse 3.* 1.763 Ʋsque quo gravi corde? How long with a griev∣ous heart? So there. Horribly far from, How long my glory into shame: i. will ye turn? verse 4. Mirisicavit sanctum tuum, hath made marvellous his holy one. Far wide from Hath set apart him that is godly for himself, ver. 5. Compungimini, be under compunction. Nothing of kin to, And be still. Once more, ver. 7. Signatum est super nos lumen vultûs tui, the light of thy countenance is mark∣ed upon us, Utterly unlike; Lift up, O Lord, the Light of

thy countenance, &c. In Psal. 2.12. Apprehendite disci∣plinam, apprehend discipline. Remote enough from,* 1.764 Kiss the Son. Psal. 3.7. Percussisti omnes adversantes mihi sine causá,* 1.765 Thou hast smitten all my adversaries without cause. Quite aliene to, Thou hast smitten —on the cheek∣bone. Let s see the New Testament, John 12.35. Adhuc modicum lumen in vobis est, yet there is a little light in you. For, Yet a little while and the light is with you. Rom. 7.25.* 1.766 Gratiam Dei per Jesum Christum, the grace of God by Je∣sus Christ. For, I thank God, &c. 1 Cor. 3.5. Ministri ejus cui credidistis, his Ministers whom ye believed. For, Ministers by whom ye believed. Chap. 11.24. Quod pro vobis tradetur, which shall be delivered for you. For, which is broken for you. Hebr. 12.8. Adulteri estis & non filii, Ye are Adulterers and not Sons. For, ye are Bastards, and not sons. 1 Pet. 5.13. Ecclesia quae est in Ba••ylone coll••••ta, the Church gathered together in Babylon. For Elected together with you. Difference enough in all.

9. So a plain contrary sense. Gen. 3.15.* 1.767 Ips•• conte∣ret, &c. She, the Virgin Mary; blasphemously, for Chr••st h••r seed; shall bruise thy head; the Devils that is:* 1.768 contrary to this Text it self, and the whole Scripture. Chap. 19.18. Quaeso, Domine mi, I pray thee l••t it be so, my Lord. For, Let it not be so. Chapt. 49.24. Dis∣soluta sunt vincula brachiorum & manuum illius, the liga∣ments of his arms and hands were made weak. For, The arms of his hands were made strong. Psal. 5.9. Dirige in conspectu tuo viam meam, make streight My way before Thy face. For Make streight Thy way before My face. Psal. 7.12. Nunquid i••ascitur per singulos dies? Is he angry every day? That is, No: he is not. For, He is angry-every day. Psal. 68.22. but their 67.24. Con∣vertam in profundum maris, I will turn into the depth of the Sea. For, I will bring from the depth of the Sea. Luk. 10.1. Alios Septuaginta duos, Other Seventy two. But the Text saith they were but Other Seventy:* 1.769 and not two more. John 5.2. Hebraicè Bethsaida, In the Hebrew

Tongue Bethsaida. No saith the Text, In the Hebrew Bethesda.* 1.770 1 Cor. 9.22. Ʋt omnes facerem salvos, that I might save all men. For, That I might save some by all means. Chap. 15.51. Twice together! Omnes resur∣gemus, we shall all rise again. But it should be, we shall not all sleep; that is, n••t all dye; so, not all rise again. And Non omnes immutabimur, we sh••ll not all be changed. For, we shall all be changed.* 1.771 And to conclude, James 1.13. De∣us intentator malorum est, God is the Tempter of Evil: Things or men. Blasphemously contrary to Truth; which saith,* 1.772 God cannot be tempted with evil: Ridiculously con∣tradictory to It self; whose next words are, Ipse autem neminem tentat, He tempteth no man.

* 1.77310. But there are Mountains of Flat Nonsense. I will pick up the gleanings only.

1. Psal. 4.9. In pace in id ipsum, dormiam & requi∣escam. Here's a compleat sentence. The best English wherunto, that I can give, is this, In peace into that thing, I will sleep and rest. When a Chappel is made to New Bedlam, let this be the first Text; and a Frier preach up∣on it, with all my heart.

* 1.7742. Psal 21.2. (with them) & Nocte [clamabo,] & non ad insipientiam mihi. And in the night will I cry, and not to foolishness to me. Let a Jesuit handle this in the said Place in the afternoon.

* 1.7753. Psal. 31 4. Conversus sum in aeruminâ mea, dum confri∣gitur spina. I am converted, or turned, in my misery, whilst a thorne is thrust in, or fastned together. This is for a Pe∣nitentiary to meditate on.

* 1.7764. Psal. 37.7. Lumbi mei impleti sunt illusionibus: My Loynes are silled with illusions. This smells rankly of a Cloyster; where Brains and Loynes are sick of the same disease.

* 1.7775. But Psal. 67.13, 14. Rex virtutum dilecti dilecti: & speciet domus dividere spolia. Si dormiatis inter medios cleros, pennae columbae deargentatae, & posteriora dorsi ejus in pallore auri, is certainly worthy of a Schoolman. To

edifie our Countreymen thus: The king of vertues of the beloved, of the beloved, and to divide the spoiles of the beauty of the house. If ye sleep in the middle of the Cler∣gy, the wings of a Pigeon gilt with silver, and the posteri∣ors of his back in the paleness of gold. Read my ri••dle, what's this?

6. Yet Psal. 89.10, 11, 12. vies with that.* 1.778 Anni no∣stri sicut aranea meditabuntur: dies annorum nostrorum in ipsis, Septuaginta anni. Si autem in potentatibus, octogin∣ta anni: & amplius corum labor & dolor. Quoniam su∣pervenit mansuetudo, & corripiemur. Our years shall meditate as the Spider (note by the way That's a studious, as well as ingenious Insect; witness his anger at the fly, not only for breaking his web with its feet, but disturbing his thoughts with its noyse:) the dayes of our years in them∣selves, Seventy years. (To dye younger or older, no mat∣ter how much or how little, is meerly by accident! (But if in Dominions, eighty years: (whence I observe, that Au∣thority is a special receipt to prolong life!) and hereafter la∣bour and grief of them. (Now for a Joseph's cup!) Because meekness comes unexpectedly, and we shall be suddenly taken. (Some cunning Man, or Tom-a-Bedlam rather to pick sense out of this, Conjuring, or Canting shall I call it?)

7. Acts 20.24. is but a Molehill to these last, Nec fa∣cio animam meam pretiosiorem quam me, nor count I my soul more precious than my self. But 'tis of the family notwithstanding.

8. Such another is Rom. 10.16. Quis credidit auditui nostro? Who hath believed our hearing? A meer younger brother!

9. As Chap. 14.5. Alius judicat diem inter diem: One man judgeth a day between a day. This speaks somewhat plainer!

10. But 2 Cor. 1.11. is fully grown up: Ʋt ex mul∣tarum personis facierum, ejus quae in nobis est donationis per multos gratiae agantur pro nobis: That by the persons of many faces, the thanks of that Donation which is in us

may be given by many for us. A Romane Oedipus is want∣ing here!

11. So for Hebr. 3.3. Quanto ampliorem honorem ha∣bet domus, qui fabricavit il am: By how much the house hath greater honour, who hath built it. Or if house be the Genitive Case, the matter is but poorly mended.

12. Put Chap. 13.2. to the rest; Per hanc enim quidam latuerunt (some Copies read placuerunt,) Angelis hospitio exceptis: For hereby (viz. by Hospitality) some have layn hid, (or have pleased,) Angels being entertain'd. All Fruit of the same tree: but so far from being desireable to make one wise, that they have no relish to a sober mind.

But enough of Conscience of the Popish Authentique Bible: Though I am nothing doubtfull, Reader, but if all the Corruptions of one kind and another in that Book were written out, it might well be question'd whether my Transcribing or thy Reading would give greater trouble. Whoever will be at the pains to make a little short com∣parison betwixt it and the Original, will soon arrive at full satisfaction in the Premises,* 1.779 Doctor Whitaker tells us, that Isidorus Clarius Brixianus reports, no fewer than Eight thousand Faults that he had observed and corrected therein: And their late Learned† 1.780 Dr. Lindanus makes sad complaint, both of the manifold Faultiness thereof, and like∣wise of the wofull Negligence of the Bishops in not re∣forming it-

Well therefore may I call it a Leaden Rule, being so abominably corrupted in it self, and by the Romanists so basely made to truckle to Tradition. And now there is no doubt but Papists have a Wonderfull Rule!

CHAP. XII.

The Miraculous Popish Church;* 1.781 both Head and Members of the same.

THe Roman Church must necessarily be Miraculous also, that walketh by none other Rule than what is made up of Wonders! And truely 'tis to be admired at. Not for the Piety and Vertue, which made it sometimes famous through the World: but for its sad Degeneracy and Corruption, that like a Leprosie hath overspread it wholly. Their Cracks are loud, of Antiquity, Ʋnity, Ve∣rity, Purity; and who knowes how many other Excel∣lencies? No; no: the Woman won't cry Stinking Fish. And Romish Geese shall be made Swans, be sure on't, by the common Hucksters. Yet Bernard is a credible Wit∣ness certainly; who was a Popish Monk, and canonized for a Saint too by the Pope. And this man notwithstanding, makes frequent loud Complaints of an Ʋniversal Deprava∣tion throughout the Popedom. Hear him but once at pre∣sent,* 1.782 and he will fill your ears with wonder and amaze∣ment.

Now they persecute Christ (saith he) who are from him call'd Christians. Thy Friends, O God, and Neighbours have drawn near, and stood against thee. The whole Ʋniverse of Christian People from the least even to the greatest seem to have conspir'd against thee. From the soal of the foot to the crown of the head, there is no part whole.

So he; and a great deal more unto like purpose.

2. But I intend to be particular in my Observations on the Head and Members of this Church.

* 1.7831. The Head is the Pope. Great Matters are re∣ported of him; and glorious Titles they ascribe unto him: any of them (much more all) abundantly able to create us Wonder. Nay a plain honest Christian is amaz'd at this very Name it self; marvelling how a Mortal man can be worthy of it! The Holy Scriptures, he is sure, bestowed it onely on our Blessed Lord. None of his greatest Disci∣ples; no not Peter himself is there vouchsafed it. Nor is the Church any where called the Body (and Head and Body are Relatives) to any other than the same Jesus Christ. If Christ then be the Churches Head, and the Church his Body; how the Pope can be her Head too, without ma∣king the Church a Two headed, or perhaps a three, or four∣headed Monster (when two or three Popes have been up together, which hath fallen out) he understands not. Their talk of a Principal and Ministerial Head, and this sub∣ordinate unto that, is but as washing of a Blackmoor, to save the Church from being Monstrous. For the similitude being taken from an Humane body, let one of the heads be never so much bigger, higher, or any how superior to the other, the Body will be Monstrous still, if there be two or more Heads upon it. And that the Church should be S. Peters Body, the Scripture is abhorrent from the Phrase, and common Sence abominates that it should be the Popes.

3. But this onely serves to raise Attention: the Pro∣perties of this Head, the Bishop of Rome, will wrap us in∣to an Extasie. There are but four of those that I sh••ll deal with here; and calling onely on the three first, make some longer stay upon the last.

1. Ʋniversal.* 1.784 That is, the Pope is Head not onely of the Church of Rome; that is, the Christians (call'd so) of that City, and its Territories: but of All Christian men, women and children, in Italy, Germany, France, and Spain; tush, throughout whole Europe, Asia, Africa, and America. This is his Holiness's claim; and less than this will never serve his turn.* 1.785 Bellarmine would prove his Primacy, by this Title of Ʋniversal Bishop. The Reason of which fancy,

that God should place such a General Head at Rome, is just the same as to imagine some great Merchant should trade in all parts of the World by one General Factor settled at Constantinople. And its Religion is unknown to the Word of God, as we heard but now, and* 1.786 formerly. Nay a Pope himself, and Sainted by them, and still of great reputation for Learning and Religion with them, I mean† 1.787 S. Gregory, speaks bloodily against this Title.

The Style of Ʋniversal Bishop, saith he, is New, Erro∣neous, Perverse, Rash, Foolish, Proud, Prophane, Hei∣nous, Cursed, Blasphemous, and shewing that Antichrist is at hand.

And* 1.788 elsewhere the same Pope pronounceth thus:

I speak it boldly, that whosoever calleth himself Ʋniversal Priest, or desireth to be called so; He is in his Exaltation the Forerunner of Antichrist: because by waxing proud, he preferreth himself above others.

Yea, he calls it a New Name, against the Lawes of the Gospel, against the Decrees of Canons. And all this, with a great deal more that's like it, because the Bishop of Constanti∣nople had assum'd that Title. Which passages of his al∣though they gall profoundly; I cannot find an Index Ex∣purgatorius notwithstanding pass'd upon them.

But to say truth, the Ʋniversal Advocate of this Ʋni∣v••rsal Headship finds it sit very uneasie on him; and he wincheth shrewdly to throw it off.† 1.789 For first, he pre∣tends (against his Conscience, 'tis to be feared) that Gre∣gory means by an Ʋniversal Bishop, an Onely Bishop; such an One as graspeth the whole Office into his own Clutches, and makes all other Bishops nothing in the world but his Vicars. When 'tis apparent, that Gregory condemns such an Ʋniversal Bishop as John of Constantinople usurped the Title of; which was not of the Onely, but the Chief Bi∣shop of all other. For John allowed Patriarchs, Arch∣bishops and Bishops; yea wrote men by those very Titles. Onely he aimed to be above them, and all other Christi∣ans whatsoever; which his Roman Holiness hath since ef∣fected. And secondly, the great Jesuit, fearing, though he had brib'd his own Conscience to be a little quiet, that

he could not so still the Hereticks Clamours, durst not trust this Answer, but invents another as ingenious as the for∣mer; indeed a very Twin. The Name (saith he) of Ʋni∣versal Bishop is Prophane and Sacrilegious, Nimirum qua∣tenus tribuitur Episcopo Constantinopolitano, as 'twas ap∣plyed to the Bishop of Constantinople. For the question was not (so he speaks just before) Whether it might be given the Pope of Rome, or no. Mighty pretty! Do we not see, That One man may steal a Horse, better than another look over the Hedge! Well; if any body will prove Bellarmine to have been an English man, I'l under∣take it that he knew the Lawyer Plowdens Story marvel∣lously well; nay, that he had this Answer thence. I'm sure it looks as if 'twere spit out of his mouth.

Depopulatur agros; Teneatur carcere; Porcus. Est Ploudene tuus. Casus at alter erit.

Hogs spill the Corn. Why pound them, honest men. They'r yours, Sir. Nay, the Case is alter'd then.

But the mischief still is, Pope Gregory saith, Whosoever calls himself Ʋniversal Priest (whether Bishop of Constan∣tinople, Rome, or any other place, it makes no matter) he is Forerunner of Antichrist. Nay, he once and again faith, That the Council of Chalcedon offer'd the Title of Ʋniversal to the Bishop of Rome;‖ 1.790 but none of them e're took so prophane a Style. And so Exit Hieronimo: The Ʋniversal Bishop is turn'd a grazing by S. Gregory, and all that were before him for the first Six hundred years. And indeed he speeds but little better by the Holy Canons since, if we may give credit to the† 1.791 Decrees of Gratian: For there we find, Universalis autem nec etia•• Romanus Pontifex appelletur: Let not the Pope hi••self be called Ʋniversal. Bellarmines sad shift is, That th se are Gra∣tian's words, and want Authority. To which I answer, Then the Pope can give none. For Gregory 13^th commends the whole, and forbids addition, alteration or diminution

of it, in his* 1.792 Bull at the beginning of the Decrees. And the old Glosse hath this note: This is the third part of the Distinction; wherein 'tis said, The Pope ought not to be called Ʋniversal. So that the Jesuits words are sick of that disease, he saith Gratian's labour under. Nay, doth not the† 1.793 African Council forbid the Pope to be called Prince of Priests, or Chief Priest, or any thing like it? But enough of this Ʋniversal Head.

* 1.7944. Ʋncontroulable, is the Second Marvellous Title of this Head. The General Crye goes thus; No Prince, nor King, nor Emperour; no, not the Ʋniversal Church, or World, may lay a check upon him. How should the Pope be Antichrist, unless he did exalt himself above all that is called God, or worship'd in Heaven and Earth too; as we heard at large in the former* 1.795 Book? Nebuchad∣nezzars Pride of Old, and the Grand Segnior's Now, are very Dwarfs unto the insufferable Insolency of the Popes! How copiously do their own Decrees evince this? In the Second Part of those collected by Gratian, and authorized by Pope Gregory 13,* 1.796 there are about twelve Chapters together that harp upon this very string. As to give a few Instances. The Church of Rome (that is, the Pope) by her Authority can judge of All; but none may judge of Her. Pope Nicholas saith,‖ 1.797 The Judgement of the Apostolical See (than whose Authority there is none greater) can be revers'd by none, &c. Which words are confirm'd by Pope Innocent also, there. And the fourth Pope of this Name with open mouth proclaims:† 1.798 No man shall judge the first See in her ordering Justice. For neither by the Empe∣rour, nor by all the Clergy, nor by Kings, nor by the Peo∣ple, shall the Judge be judged. No, as Pope Boniface said, (which we heard before too) though he draw Cart∣loads to Hell with hi••self, there to suffer eternal Torments; none may presume to ask him, Why he doth so? Not tax him for it. For, as Pope Symmachus tells us, God would have men judge other Folks causes, but the Popes he hath reserved to his own Judgement. But who can believe, they

do believe themselves? 'Tis Miraculous Charity to ad∣mitt, that Popes believe a future Judgement! Yet Anterus, or Antherius, another of those Prelates, saith the same; Subjects deeds are judged by us;* 1.799 but God judgeth ours: that is, no man, or men in the world may; nor the whole world together neither. Wot you why? As the* 1.800 Gloss in the Decretals upon those words of Pope Innocent 3d; [The Pope is not in the room of a plain Man, but of the True God,] instructeth you; because, He changeth the Na∣ture of things; can make something of nothing: for in what he hath a mind to, his Will is Reason: nor is there any that may say unto him, Why dost thou so? For he can dispense above Right, or Law; and make Righteousness of Unrighteousness; and hath the Fulness of Power in his hands.

But if my Reader now be asking, Whence the Pope comes by so Great and Ʋncontroulable a Power as this is? though Hereticks answer, Even as honestly as the Great Turk does by his vast Dominions; I will give it him in Pope Nicholas his own words, and that will be Authentick: No man (saith he) may judge of the Judgement of the Apo∣stolical See,* 1.801 or retract its Sentence: Viz. By reason of the Primacy of the Roman Church, settled from Heaven by the Gift of Christ in the Blessed Apostle Peter. And is not here a Mathematical Demonstration of the thing! When, S. Peter,* 1.802 Good man, never spake of such a Boon to be re∣ceived; never had it; never look'd for it; was never Bi∣shop of Rome; in all probability never there; and most cer∣tainly never founded the Succession of the Popes; and ex∣pressely forbad Lording over God's Heritage.* 1.803 Nay, 'tis notorious, that Ancient Popes of Rome were either Cho∣s••n or Confirmed alwayes by the Emperour; and professed most ready Subjection to him. I will instance onely in Gregory the Great, who not onely owned the Emperours Supremacy,* 1.804 but obeyed his Commandements. Vobis obe∣dientiam praebere desidero; &, Quantum ad m ettinet, a Serenissimis Jussionibus obedientiam praebeo: I desire to yield Obedience to your Majesty: and, For my part, I obey

your Gracious Commands; are his words. And so fare∣well to Ʋncontroulableness.

5. Infallible is the Third.* 1.805 The Pope — can't possibly Erre (saith Cardinal Bellarmine) in Instruction of the whole Church about matters of Faith: as before was touch'd on also. But do we note the limitation?* 1.806 The Popes Infallibility is secured onely when he teacheth the Whole Church: let it be but Part onely, whether greater or less, say the 999 of a 1000, he is but as other Men. And how, I pray, is His Infallibility proved? Why several Texts of Scripture are called to witness it. As, Thou art Peter, and on this Rock I will build my Church. Feed my Sheep. Aaron had Ʋrim and Thum••im (Rationale, saith their Vulg. Latin,) on his Breast-plate. Proofs and Poynt as suit∣able, as Chalk and Cheese. But there is a Pungent One behind. Christ pray'd for Peter, that his Faith mi••ht not fa••l, Luk. 22. Ergo the Pope is Infallible. But as the Pope is nothing of kin to Peter; so neither was Peter's Infalli∣bility concerned in this Prayer at all, much less secured hereby. If Faith and Infallibility be convertible, and the same; beware of making us as many Popes as there are Papists: Because No Papist but hath a Faith; though it be but an Implicite One. And was I trow, the* 1.807 Collier that we heard of, a Pope too? Yet in that place of the Collier, we were told that Bellarmine sayes, Faith is better defined by Ignorance than by Knowledge. And I can hard∣ly think that he would say the same by Infallibility; that It were better defined by Ignorance than by Knowledge. Sure he would not; and then as surely this Text is nothing to Infallibility. Besides, this Prayer might keep Peter from breaking of his Neck; but it kept him not from Falling; not from denying his Master, with heinous Circumstances; not from teaching the Gentiles to Judaize, for which he was rebuked to his face by Paul: to enter no further on the Apostles Errors. And who doubteth but our Saviour pray∣ed as kindly for the† 1.808 other Apostles, as he did for Peter, especially since his Promise of the Spirit to guide them into

all Truth, was made to all of them? Nay, for all that should believe on him through their Word, in after-Ages, and other Parts;* 1.809 forasmuch as he ever lives in Heaven to make Inter∣cession for them; that among other Mercies this chief One may be obtained by them, that their Faith may not fail? And accordingly, are not the Saints kept by the Power of God through Faith unto Salvation?* 1.810 And after all, All the Saints are not hereby become Infal••••ble; much less that Man of Sin; by Christ's Prayer for S. Peter, the other Apostles, and all Saints; which never meant their total Freedom from all Weakness, for then they would have been glorifyed upen Earth; but the preservation of their Grace, that it might grow up to Glory. Touching the Pope, what clearer Argument can there be of his Fallibility, than the Proclamation of himself Infallible? What God can do, is not the Question; nor how he did assist the Pen••men of the Sacred Oracles in that Extraordinary Service, which they so perfectly finish'd, as 'tis never more to be repeated, nor any Addition to be made unto it. But that any other Per∣son, or Succession of Men, should be above possibility of Mistakes, is such a piece of Folly and Falshood, that Scrip∣ture condemns it, Sense and Reason cryes out shame upon it.* 1.811 The Cardinal confesseth, Many Great Doctors of their own, as Gerson, Almain, and Al••honsus de Castro, dis∣claim it. And, (which is the greatest Wonder) a Pope him∣self, Adrian 6^th. Which stabs their Cause to the very heart, and makes the wound incurable utterly. Lo here, a Pope hath greatly erred (in their Opinion) by denying the Pope exempt from Error. Nay, their two late General Councils of Constance and Basil, and which were confirmed by their Popes too, are so far from allowing the Pope to be Infal∣lible, that they Declare him bound to obey the Decrees of General Councils, whatsoever he declare to the contrary. For Inf••llible Proof whereof,‖ 1.812 they took the boldness to Ʋn∣pope four of their Infallibilities. All which is notorious by the Acts of those Councils. And indeed, the* 1.813 Decrees themselves look asquint upon Infallibility, whilest they al∣low the Popes Sanctions and Decretal Epistles onely on Con∣dition

there be nothing in them contrary to the Fathers and the Gospel. Which, being supposed Possible, must needs leave them Fallible. But alas sad experience gives the lye to this horrible Arrogance. Popes alone, and with their Cardi∣nals, and with their Councils too have and do maintain Damnable Errors. The Bulk of their Religion being no∣thing else but a downright contradiction to the Sacred Ora∣cles, which is sufficiently proved already. And their Go∣liah himself doth acknowledge not fewer than forty of their Popes have been ere now accused of Heresie or Error.* 1.814 'Tis true he labours to acquit them; but to my seeming he doth not only therein wash a Blackmore; but stir a kennel, that smells the worse for moving. We will instance but in five or six of those his Clients.

Pope Marcellinus sacrificed to Idols. But saith Bellarm. He taught nothing against the Faith: nor was an Heretick, or Infidel, save in the outward Act. Look ye there now! But if Examples teach as well as Doctrine, then Marcel∣linus taught Idolatry; and if the Tree be known by the Fruit, he shew'd himself an Infidel. Which for the Pope, the Churches Head to do, so publickly too, is certainly a flat fall to Infallibility.

Liberius was an Arrian: testified by Athanasius, Hie∣rome, and Hilary; witnesses above exception. The Jesuit saith, He neither taught Herisie, nor was an Heretick; only sin'd in the External Act, as Marcellinus. Very fine! Sub∣scription unto Heresie, is no teaching of it; nor rendring the Subscriber such a Person.

Gelasius held there was true Bread in the Sacrament. The worst of Heresies in the Popish Opinion. But he was not the Author of that Book, saith the Great Jesuit. But you must take his bare word for it (for he quotes no Au∣thor) against the vogue of the whole world. But note, Good Reader, when so long ago, a Pope declared against Transub stantiation, 'twas neither Lutheran nor Calvinist that did it!

Nicholas h••ld that Baptism in the name of Christ only, without mentioning the other Persons of the Trinity, was valid. But this gallant Advocate tells us, He touch'd on't

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only by the by, as a particular Doctor: and 'twas an Errour in opinion, but no Heresie, Pretty, as the rest! For this Particular Doctor makes it a* 1.815 Publick Canon: and though an Heresie doth; yet it should seem, an Error in a Pope de∣stroyeth not his Infallibility.

John 22. Maintained that the souls of deceased Saints went not to heaven before the Resurrection. Mr. Defender saith, The Church had not desin'd the contrary; and he retracted it before he dyed. But here is pure Infallibility the while!

John 23 was in the Council of Constance accused for deny∣ing the Resurrection of the Body, and the Life to come. His Counsel tells you,* 1.816 He was not altogether the sure and un∣doubted Pope; and then 'tis likely and almost certain, that he was accused falsely. But to the former part; The Council was called by him, and own'd him for Pope, as every one knows, that hath but seen the* 1.817 Acts thereof; yea, and he sate al∣most twenty years saith† 1.818 Pl••tina. To the latter; As if not only Popes, but Cardinals too, might controul Gene∣ral Councils! Although in his, [In all likelihood, and al∣most certainty of his being accused falsely] the Gentle∣mans Conscience made his hand to shake. For 'tis notori∣ous, the‖ 1.819 Council judg'd the Accusation true; and for that, and other villanies Ʋnpoped his Infallibility.

And so farewell that foolish fancy; and Bellarmines fond Defences of their Fallible Popes. Unless the curious Rea∣der will consult himself in his Apologies for all the rest. At least I dare to warrant him a particular pleasure in observ∣ing his endeavours of reconciling those two Popes, Nicho∣laus 4^th. and John 22^th. Touching whom, notwithstand∣ing all his distinctions, he is forced to sa••,* 1.820 Nisi ego ve∣hement••r fallor, in omnibus conciliari nequ••unt; Ʋnless I am horribly mistaken, they can't in all points be reconciled. Then One must needs be out; and so the Popeship is fallible; and the Cardinal gives up his Cause. And now we are at leisure to attend the last Title.

* 1.8216. Most Holy. Here is that, which exceedeth all the

rest. For 'tis no common Sanctity that's intended by this Title, you must know: but what excells the highest pitch befalling mortalls. And to assure us 'tis Superlative; His Holiness, in the Abstract, must be the Popes Style. Your Worship, and your Honour; your Grace and Excellency, your Highness and Majesty, are due to Civil Orders, and paid familiarly; and of late, your Eminency to the Ro∣man Cardinals. But your Holiness is the Popes Copy-hold; and may not be touched, at utmost perill, by the Highest mortal. Nor, in plain truth, is it less than Blasphemy to ap∣ply it unto Any other, than the Immortal God.

And how, I pray, comes the Old Gentleman at Rome to wear this Livery; that becometh him as handsomely, (ac∣cording to our Proverb) as A saddle doth a Cowes back? Truly the only Answer to be given is; by the Figure call'd Antiphrasis. For Example, just as the Poet calleth Cursed Covetousness by the Guilded Name of Holy Hunger after Gold: when no other Vice hath a womb more teeming of the Vilest Impieties the Earth ever groaned under. E'ne so, for all the world, Their Holinesses, of, and most holy Fa∣thers, to the Popes; because No Breed of men the Sun e're shone upon hath hatch'd more Villanies, and more of kin to Hell it self than they have done. These are not my first thoughts upon the business; and I can't but think the Rea∣der, suppose him only Rational, though ne're so Partial, or a very Infidel, e're we part, will be made a Proselyte to the same opinion.* 1.822 I well remember what Charge was by me drawn up before against these Men, or Monsters rather; which here shall be made good with such advantage, that I am nothing doubtful but it will be granted me, That such Abominations are found familiarly among the Popes, as should you rake Hell and Scum the Devil, (as our Country speakes) they will hardly be out match'd. I shall not in my Proofs pursue those Particular Crimes in that Order where∣in they were specified above. For that would put me to a needless trouble, as well as offend the Readers patience, by the frequent repetition of the same Names. But I shall give abundant Instances of every One, by a true and short ac∣count

of the Behaviour of much about the Tythe of their most Holy Fathers, and these Roman Antichrists; and almost wholly out of their own approved Authours. Then he that hath the skill to measure Hercules by his foot, will see it verifyed,* 1.823 That Babylon is become the habitation of De∣vils, and the hold of every foul spirit, and a Cage of every unclean and hateful bird.

Well then, to pass by Victor that Excommunicated and sent unto the Devil all the Eastern Churches for that horri∣ble Crime, forsooth, of not observing Easter on that very day that Romanists did; and the Idolater M••••celinus; with the Arrian Liberius; with such other small offenders whilst the Man of Sin was but yet a Child; we will fa••ten on his Manhood, and begin with

[ (1.)] 7. Boniface 3d. This was that Luciferian Pope, who by the help of the Barbarous Tyrant and Ʋsurper Ph••cas,* 1.824 (that slew the Emperour his master, after he had destroyed his Empress, and her five Sons before his face, to make way through Innocent Blood unto the Crown) obtained by great industry,* 1.825 saith their Man Platina, to have the Roman See called, The Head of all Churches. With ardent prayer, but more prevailing Bribery he effected it, saith Balaeus. To assure us that the Founder of Papal Primacy was nei∣ther Christ nor Peter,* 1.826 but the Devil and Phocas. This was the Pope that first made use of Volumus & Jubemus, 'Tis our Will and Pleasure.

[ (2.)] Which Deus dedit improved sinely by Enacting, in Con∣troul to the Law of God which had allowed it,* 1.827 That Gossips might not marry one another. Forsooth they are spiritual kindred.

[ (3.)] But Boniface 5^th. raised it higher yet, in making Churches Nurseries for the greatest Villanies.* 1.828 For whatever Rogue scap'd thither, he was in Sanctuary. No force must fetch him thence.

[ (4.)] And Agatho screwed a Note above Ela, when he Decreed,* 1.829 as Gratian reports it, That the Popes Decrees should be received as if S. Peters mouth had confirmed them.

And in his time first the Latin Mass was read in Greece with great approbation, saith their Platina.* 1.830 But paulo majora canamus; for these are petty Instances still.

Constantine 1. the first of all Popes gives his feet to be [ (5.)] kiss'd by the Emperour Justinian.* 1.831 And when his Succes∣sessor Philippicus pull'd down Images, and forbad Religi∣ous worship to them, this Pope oppos'd him, branded him for an Heretick,* 1.832 (because he would not be an Idolater!) commands his Name out of Publick and Private Writings, in B ass, Silver, or Lead: nay ceaseth not until he had stirred up a Villaine to spoil him of his Empire and his Eyes together.

Gregory 2. the next Pope, rais'd the Emperour Leo [ (6.)] Isauru••'s Subjects in Rebellion against him on the same quarrel of Idolatry or Image-worship;* 1.833 takes away many of his Countries, Excomumnicates him, and Deprives him of his Empire.

Gregory 3d. his next Successour, was no sooner warm in [ (7.)] his chair, but he lets fly against the Emperour Leo also,* 1.834 to Ʋnchurch and Ʋncrown him together. Such honour did these Servants pay unto their Lords and Masters! And in a Roman Synod Decrees, Saints Images to be worshipped, under pain of Excommunication of those that violated that his Law.

Of Stephanus 6. and Sergius 3d. how they dealt with [ (8.)] Formosiis after he was dead, we* 1.835 l••tely heard of; with other choice passages about the Ʋnity among the Popes. But touching Formosus Oath of never coming more to Rome, or to his Bishoprick; of Martin the 2d's discharging him of that Oath, and restoring him to his former Dig∣nity; of his getting the Popeship afterwards, not by vertue but by Montes; how ill Stephanus 6.* 1.836 requited him for be∣stowing a B••sh••prick upon him: of Leo 5. his being tum∣bled down and clap'd in chains by Christopher in a trice, and poor man, so dying for grief, that he should breed up•••• wolf in his own house to devour himself; of Christophers being served of the same sawce by Sergius 3d. and of many other Malignant, Savage, and worse than brutish actions amongst

these Monstrous Popes, 'tis worth the Readers while to consult their Author Platina. And he will find just reason for their own Son's giving such Hard Names to his Holy Fathers,* 1.837 as he often doth; deservedly calling them, Lazy, and Ʋseless Currs; Portents, that by Ambition and Bribery rather seize, than lawfully possess S. Peters Seat; Certain Monsters; Contemners of Gods worship, Most cruel Tyrants; and, which he speaketh of three Popes together, namely Benedict 9. Sylvester 3. and Gregory 6.* 1.838 Three the most stinking monsters in the world. But you shall yet see viler things than these.

(9.) John 13. was a fellow from his youth polluted with all baseness and filthiness (saith Platina) more given to hunting, what spare time he had from baser lusts, than to pray••r. He cuts off one Cardinals hand, and anothers Nose. Was of all that ever had been Popes before him (mark, he saith not, after him) the Most Pernicious and Flagitious Rogue. And there are that write (he tells us) that this Not••rious Villaine, or Monster rather, was taken and stab'd in Adul∣tery. So he. But* 1.839 Luitprandus, one of their Elder Au∣thours, and a plainer Tell troath, saith That he was accused in a Synod before the Emperour Otho, for putting out some of his Cardinals eyes, plucking out the Tongues of others, cutting off the Fingers, Hands, Noses, and Stones of others, for Ordaining Deacons in a Stable, Committing Incest with two Sisters, calling for the Devils help at Dice, making Boyes Bishops for Gold; Ravishing Virgins and Pilgrimes, Turn••ng the Laterane Pallace into a very Stewes, Putting out his Ghostly Fathers Eyes, Drinking an Health to the Devil; and a great deal more the like Hellish Vilainy; for which he was deposed. And he ended his dayes as you heard before. And are we not comming now to Most Ho∣ly Fathers, think ye?

[ (10.)] Boniface 7. saith Platina, basely gat the Popeship, and as basely lost it. For foreseeing what was coming, he robs S. Peters Church of all that was most valuable in it,* 1.840 and away he packs unto Constantinople. Where, by the Sale of what he gat by Sacriledge he makes a huge Mass of

money; and wherewithall he so prevail'd again at Rome as to recover his former Tyranny,* 1.841 Puts out the Eyes of his Opposite, and shortly basely ends his own life. Thus he, exclaiming towards the Conclusion that The Pope of Rome the Father and king of Sacred Things takes away by Theft those sacred Things: and he that ought to revenge Sacriledge, becomes himself the Author of so great a one. Balaeus adds, that after he put out his Opposit John 15. Eyes. He starved him to death in prison, gets his place again, and dyes sudden∣ly as Judas: his carcase, by a cord tyed to his feet, drawn through the streets, and scornfully stab'd with Pikes and Poles, was at last buried among the Laity by the Clergy.

Silvester 2. forsook his Monastery, and followed the [ (11.)] Devil, to whom he wholly gave himself.* 1.842 This Conjurer by Satans help gat first to be Archbishop of Rhemes, then of Ravenna; and at last upon condition at his death to be wholly the Devils, he became Pope. In his preferment he enquires of the Devil, how long he should live Pope; his answer was, If thou dost not come to Hierusalem thou shalt live long. But in his fourth year, first month, and tenth day of his Popedome he sayes Mass (as the custom was) in the Church at Rome call'd S. Cross in Hierusalem:* 1.843 and perceives he must presently dye (and that he was de∣ceiv'd to think the Devil meant Hierusalem in Judea) and then confess'd his wickedness before all the people. Bale saith, when he was Pope he had a Brazen Head in a secret Place, from which he had his Answers of the Devil. And that Petrus Praemonstratensis tells us, he perceiv'd his death whilst he was Massing (as above) by the noyse the Devils made. And Benno, that as he was dying he required his Tongue and Hands to be cut off, whereby in Sacrificing to the Devil he had blasphemed God.

Benedict 9. by Magick climbes the saddle, according [ (12.)] to Bale. But is quickly tumbled down, quoth Platina,* 1.844 as a Sorry Worthless fellow; and Sylvester 3. is put in his room. But after forty and nine dayes Benedict unhors'd him, and mounts afresh himself.* 1.845 Yet he finds he is on a skittish Beast still, and therefore very wisely sells the

Popedome. For this Sale (s ith the same Author) he was just∣ly accused by all Men▪ and condemned by the judgement of God. For 'tis certain (he goes on) that his Image in a very monstrous shape appeared to a certain person after he was dead. And being demanded, What that horrid shape meant, seeing he had been Pope? It answered, Because I liv'd without Law and Reason in my life time, therefore by the will of God and Peter whose Seat I have def••led with all baseness, my Image is more like a Beast's than Mans. But Bale, from Cardinal Benno, acquaints us, That as he be∣came Pope by Magick; so he made two of his Brother-Magicians Cardinals; and his Caball. That these three merry lads were wont (before his Exaltation) in Groves to call up Devils, and so bring what women they had a mind to, unto their soul embraces; with more such conjuring tricks. Also that he laboured to deprive the lawfull Heir of the Empire, and sent a Crown to the king of Hungary with this verse.

Petra dedit Romam Petro; tibi Papa coronam,

The Rock to Peter did give Rome; The Crown to Thee, the Pope doth doom.

But the charm would not hold. For Right took place: the Usurper is taken prisoner in the first Battel, and the Pope, fearing how himself might fare, quits his Popeship, as you heard before.

[ (13.)] Hildebrand comes next: fitly by the Magdeburgenses called Hellebrand,* 1.846 (a Brand of Hell) for his Devillish pra∣ctices, wherein he was so copious, and whereat so dex∣trous. Gregory 7. is his Pope-Name, forsooth Who is no sooner warm in his seat, (but, according to the Proverb, A Beggar on horseback rideth to the Devil,* 1.847) he falls instantly upon his Lord and Master the Emperor, who confirmed him in his Popeship; as at that time Emperors used to do, saith Platina. He begins with Admonitions (in good time Sir!) goes on to Excommunication, and ends in Deprivation; dis∣charging

his Subjects of their Oaths of Allegiance, and stirring up Rebellion against him; till the poor Emperour submitted to that base Pennance,* 1.848 whereof you heard be∣fore. And all because the Emperour would bestow his own Preferments without asking the Popes leave. Nay, he Curs'd and Depriv'd him over again; and bann'd his Loy∣al Subjects too, and rested not from being unto Him, and to the World a Common Plague, till Death sent back his Venome to the place from whence it came; as is apparent from his dear Friend, the Author mentioned. But Bale from Benno, &c. draws him in his Native Colours. So brave a Necromancer was he, that when he pleased to shake his Sleeve, out would Sparks of Fire flye. And by Brazutus's help he poysons six or eight Popes to make his own way into the Chair. He cashier'd, imprison'd, and pri∣vately murder'd his Master, Pope Alexander 2^d. Hir'd a Villain to let fall great Stones upon the Emperours head at his Devotion, in S. Mary's Church; one of which drew the wretch down with it before he was aware, and kill'd him. He threw the Sacrament into the Fire, because it would no•• answer his question about his Success against the Em∣perour; which the Bishop of Portua declared openly in his Sermon before both Clergy and Laity. He sent an Im∣perial Crown to Ralph Duke of Swevia, with this In∣scription on it:

Petra dedit Petro; Petrus Diadema Radolpho.

Christ gave the Crown to Peter's hand; On Ralph's head Peter bids it stand.

He Canoniz'd for a Saint Liberius an Arrian Heretick; kept Mathilda the Marquess of Este's Wife, for his Mi∣nion; and gui••ty of many other Villanies, at last is depo∣sed, and dyes in Exile.

Paschalis 2^d was a meet Successor to (his Master) Hil∣debrand; [ (14.)] though there were two betwixt them. For it

is plain by Platina,* 1.849 that he was his Creature, and trod his steps exactly. Witness but his Opposition to the Em∣perour; and adnulling in his absence all his most solemn Engagements to him in his presence; under that sorry thredbare pretense,* 1.850 that there was a Force upon him, and he was not free and willing in what he did. But saith* 1.851 Bale, besides his Excommunicating of the Emperour, a most pi∣ous Prince, he stirs up his onely Son to despise, forsake, assault, deprive and destroy his dearest Father. This to be done (as Gualter said) not by command of some Barbarous Tyrant, not by the instigation of some Phalaris; but by the Counsel of the Most Holy Father! Rejoyce now (quoth he) ye Caligula's; triumph ye Nero's; and whosoever were the Bloodiest Wretches in the World. For you have One that having far outdone your Villanies, hath quit you of your Infamy; viz. the Pope of Rome; Who commanded the Sons Sword to be drawn against the Fathers Bowels. So he. But the Pope raged still against his Carcase, com∣mands it to be taken up, and thrown without the Church, and five years long to be depriv'd of Christian Buryal.

[ (15.)] Alexander 3. who had three Antipopes successively to molest him, but all dyed before him (see the Unity of the Roman Church!* 1.852) was onely memorable, by what I find in Platina, for Excommunicating the Emperour his Lord and Master, and giving him his Foot to kiss; and making our King Henry 2. and his Successors, to become his piti∣full Tenants, forsooth. So sweetly did he handle him about the Traytor Beckets business,* 1.853 that besides all other Penances, All Kings of England were to acknowledge the Pope their Landlord. But Bale out of Nauclerus, Barnus, &c. informs us, that besides the Trampling on the Emperours Neck with Blasphemy out of his own mouth, and Basest Ʋs••ge of our Innocent King, of both which we spake before, This Trayterous Judas,* 1.854 when the Emperour by Counsel from the Pope marched that Army against the Turks, which he had raised against the Pope, sends the Picture of the Em∣perour lively drawn by a Private Messenger to the Turk,

with a Letter for the destroying him, if e're he meant to live in peace, he said. By means hereof, the Emperour ha∣ving taken Hierusalem,* 1.855 upon his Return was surprized in Armenia, his Chaplain onely being with him. But the Turk releasing him upon the Ransom of one hundred thou∣sand Ducats (for which he left his Chaplain in pawn) and giving to him both the Picture and Popes Letter, he returns in safety, calls a Dyet, and there publisheth the whole Plott of Villany, to the Eternal Infamy of that Chair of Pestilence.

Boniface 8. chous'd his poor Master Caelestinus of the [ (16.)] Crown, like a Knave as he was, to set it upon his own head. Platina decks the Knavery with Ambition,* 1.856 Ingra∣titude, and Cruelty too. Most certain, the Impiety of it seems to have flat Atheism at the bottom.. For he gets certain Fel••owes in the Night-time privately to speak, as if it were a Voyce from Heaven, perswading him to lay down his Popeship, if he meant to save himself.* 1.857 Bale from Mas∣saeus tells us, that the words were spoken through a Pipe in a ho••e of the Popes Chamber-wall for many Nights, and they were these, Caelestine, Caelestine, leave thy charge, it is above thy strength. And this the simple, but well-meaning Pope interprets to be an Angel's kindness to him: some crafty Fellowes also complying with that Conceit of his. The King of Naples, his great Friend,* 1.858 hearing there∣of, disswades him what he was able, and would have him not to leave the Dignity that Heaven had given to him. But he answers, He would do what God would have him do. And so he soon Ʋnpopes himself. Whereupon Boniface quickly gets into his room, throws the poor man in Gaole, and there keeps him to his death. Such was his Pride and Arrogancy, that he despised almost all the World, saith their own Platina. When the Archbishop of Genoa kneel∣ed before him (as the Custom was) to receive Ashes on his head from the Popes hands, this Son of Satan, instead of a few upon his Head, threw good store into his Eyes, suspecting him for a Gibelline; and instead of the usual

words, Remember man that thou art Dust, and unto Dust thou shalt return; He saith, Remember that thou art a Gi∣belline, and with the Gibellines shalt return to Dust. This was the Introducer of the Jewish Jubilee among Christi∣ans; and promised Full Pardon to all that visited S. Peters and S. Pauls. That Excommunicates the King of France for Forbidding Money to be carryed out of his Kingdom; that is, Grudging grist to the Popes Mill. Bestowes his Kingdom upon the Emperour, to whom before he refused his own. That aimed to strike Terror rather than work Religion in Emperours, Kings, Princes, Nations and People; endeavouring to give and take away Kingdoms, to banish and restore Men according to his own Lust; thirsting after Gold scrap'd from all parts, beyond what can be spoken of him. But at the last, he was taken Prisoner by his Ad∣versaries in his Fathers house, and so brought to Rome, where Grief brake his heart, the Thirty fifth day after. Of him their Author mention'd, saith this and a great de••l more.* 1.859 And unto him that Old Distich poynts,

Vulpes intravit; sicut Leo pontificavit, Exiit ut{que} Canis, de divite factus inanis.

Enters a Fox, a Lyon he goes on, Dyes like a Dog, his riches all being gone.

[ (17.)] Ʋrbanus 6. had Eighteen Cardinals excepted against his Election; but he being not a Person that was con∣cerned for making Peace among Christians, as his Duty was, (saith Platina) but desirous of Revenge, within a while pay'd off the Scores of a good many of them. For, catch∣ing seven Prisoners, five of them he put up into Sacks and drown'd them in the Sea.* 1.860 Being gratefull to none, he threatens the King of Naples, who had taken his part against a potent Enemy, for refusing to make his Nephew (so Popes call their Bastards) Duke of Campania. And when he was dead,* 1.861 would have defrauded his Children of their Fathers Inheritance: Pretending a great desire to see Naples, but

intending nothing less than the destruction of the poor Or∣phans. But their Friends saved both their Life and Estate, to the disappointment of the Bloody Pope. At last, after Eleven years life of mischief, he dyes, exceeding Few be∣wayling him. So he. Onuphrius adds,* 1.862 That of Fifty four Cardinals created by him, he kill d Five, and degraded Se∣ven; and was the Occasion of a Schism of no less than Fifty years standing in the Roman Church.

John 24. is justly branded by every Pen. But I shall [ (18.)] briefly give his Character from the Council of Constance it self. Where was exhibited, and proved against him so black a Bill for Maleadministration, favour of Schism, the Crime of Heresie, and an incorrigibly scandalous Life, that my little Reading will not direct me any where unto its Match, both for the Nature and the Number of the Vil∣lanies contained in it.* 1.863 Out of more than Fifty Articles take this short Account. That from his Youth he was an ill-disposed person, irrev••rent, immodest, a Lyar, a Re∣bel, and disobedient to hi•• Parents, and addicted to most Vices that were; that by Simony and other unlawful wayes he gat huge heaps of Mammon of Unrighteousness; that by this Cursed Money, a great sum whereof he thereupon expended, he gat to be Cardinal;* 1.864 that being Cardinal and Legate of Bononia, he inhumanely, ungodlily, unjustly, and cruelly ruled, oppressed, impoverished, and depopu∣lated the Place; that thus getting to be Pope, he despised Divine Service, neglected Masses, Canonical Hours, Fastings, &c. and if at any time he said Masse, it was currenter, like to Huntsmen and Souldiers, more to avoyd the Charge of Heresie, and scape Expulsion, than for De∣votion or Charities sake; that he was an Oppressor of the Poor, a Persecutor of Righteousness, and a Pillar of the Wic∣ked, the very Dregs of Vice, and an Alien unto Vertue, and a Profound Inventor of all Naughtinesses; that he was a Seller of Church-Livings and Preferments, and would sell one and the same Benefice often-times to many and di∣verse Persons; that he sold Pardons, Blessings, Reliques,

Orders, &c. for ready Money; that he committed Incest with his Brothers Wife, and with holy Nuns, Fornication with Mayds, and Adultery with marryed Women; poy∣soned his Predecessor to make his way to the Popedom; was a stubborn, obdurate, and incorrigible Sinner; and that by the Devils instigation he maintained, There was no Eternal Life, nor any other after this; and that mans Soul dyed as the Beasts, nor was there any R••surrection of the Body. These few pick'd out of innumerable Others charged and proved against him, shew what a Devil Incarnate This most Holy Pope was!* 1.865 Take their dear Friend Onuphrius's Character of him also, and let him go. He was a Man fitter for War and Arms, than for Religion; as one that knew no Faith, nor Piety; cut out rather for Prophane Affairs, than for the Service of God.

[ (19.)] Paul 2. Pope Eugenius's Nephew, a Merchant and rea∣dy to set sayl for Traffique,* 1.866 hears of his Unkles being Pope, and stops his Voyage, and by perswasion of Friends falls to his Book when at Man's estate. Though he was too Old to make good work at that, he was soon fit to be made first an Archdeacon, then a Bishop, and at last a Cardinal. Coming to be Pope, he presently dissolves the Colledge of Notaries, a Society of Learned Men; spoyl'd them of their Dignities and Goods, purchased by their Moneys, and settled by Law upon them, without a Hearing of their Cause. Upon their Petition to be tryed by the Judges, He t••lls them, All Lawes were in his Breast; 'Twas his Will and Pleasure: Let them all be gone, and take their course, He valued them not; He was Pope; and might at his discretion confirm or null what others did before him. True Pope-like! He seiz'd the greatest part of a very Rich Cardinal's Estate, who by Will (which he had power to make) left it to two Brothers; and imprison'd them a while; though afterward he shewed them some favour. Being greedy of Money, and having many Salable Offices in his Court, he would be sure to put off Benefices and Bishopricks to those that bought those Offices; and there∣by

sell his Church Preferments without m••nifest Simony. Humane Learning was hatefull to him; and those thereto addicted, he dub'd for Hereticks. He perswaded the Ro∣mans to let their Children learn no more than to Read and Write; telling them, that was sufficient for them. His Promise was of no value; for 'twas familiar with him, to go poynt blank against it. He layd out vast summes in purchasing all the best Jewels he could meet with for his Mitre. He used to Paint too, when he went abroad, some said. He was cruel in imprisoning and tormenting many upon bare suspitions. And instead of Sermons, fed the Peo∣ple with foolish Playes. This Platina,* 1.867 and a great deal more. But Bale from Volateranus tells us, that being wholly given to ambition, luxury, and pleasure, he spent whole dayes either in the service of his Belly, or in weigh∣ing Moneys, or in viewing ancient Coyns, Jewels, or Pi∣ctures. And from Ruthenus,* 1.868 that he wept perceiving how himself and Bastard-Daughter became the Subject of Lam∣poons; and complained of the bitterness of the Law of Coelibacy; but for which, this Beautiful Mayden might have been legitimate; and that he had a purpose of restoring Wedlock unto Priests, but Death prevented the Execution thereof. However take the Poets Catch upon him in the same Bale recorded:* 1.869

Pontificis Pauli testes ne Roma requiras; Filia quam genuit sat docet esse Marem. Sanctum non possum; Patrem te dicere possum; Cum video Natam, Paule secunde, tu••m.

How? Bring Paul to the Porph'ry Stool? A tale. The Daughter he begat shews him a Male. Holy I can't; but Father I'l thee call: Because I see thy Daughter, Second Paul.

At last he dyed suddenly of an Apoplexy, saith Onuphrius; after he had supp'd merrily saith Bale, no man seeing him.

[ (20.)] Xystus, or Sixtus 4. was, saith Onuphrius, a Zealot for the Papal Interest, was the fondest and most indulgent person in the world unto his Kindred.* 1.870 For whose sake he is blamed to have done and yielded many things against Right and Reason. He was a man much given to War, and to secret Murders. For he plotted the Assassination of the two Brothers of the Medices. One of whom, al∣though the other narrowly scaped, and not without a wound; was butcher'd at Divine Service by the Agents of this Devilish Pope.* 1.871 But they justly stretch'd an Halter for their pains; and a sluce of Blood was otherwise open'd by this means. He found out New Inventions for getting Money, and rais'd Colledges or Societies of Offices; which being put to Sale, brought in great Sums. And what pla∣ces before Learned and Good men had gratis, now no∣thing but Money could procure. He imposed New Taxes, and encreased the Old; yea, made Priests, to his deep brand of Avarice, pay their Tenths over and over again. Thus much and spare too from that Clawback mention'd. But your plain Tell-troths give other-guise stories.* 1.872 As that he built a Noble Whore-house at Rome, for Natu∣ral and Ʋnnatural Lust also; thereby from Troops of Whores maintain'd for his Friends and Servants, filling his own Exchequer too: for they pay'd a weekly Fee, which made sometimes 20000 Duckets in the year; and in Queen Maries time it rais'd to 40000. He allowed a Cardinal and his whole Family, in June, July, and August to use So∣domy. And his own Whore Tir••sia had her Shooes all over beset with Pearls. Notwithstanding all which he was for War; right or wrong. These were a few of those Reasons that made the Poet bestow this Epitaph upon him, among the rest:

Sixte jaces, tandem; deflent tua busta Cinaedi, Scortáque, Lenones, Alea, Vina, Venus.

Sixtus, thou dy'st; Gaming, Venus, Wine, Bawds, Sodomites, and Whores do for thee whine.

Innocent 8. (before called Cybo) was, according to their [ (21.)] Onuphrius, notwithstanding his seeming Courtesie to all,* 1.873 a very Niggardly and Covetous Wretch. And his New Office of Plumbators, which brought him in 26000 Crowns, that of the Colledge of Secretaries worth 60000,* 1.874 that of Presi∣dents of the Shoar 6000, besides all other Methods, make pretty proof thereof. Two of his Bastards he advanced to mighty Riches and Honour; and made his Brothers Bastard an Archbishop, and Governour of a Castle too. His Devotion could not hinder him from sleeping some∣times at Publique Service, being not so well as he should be, saith this friend of theirs. But give the Poet leave to speak however, and you will hear,

Quid quaeris testes, sit mas an foemina Cybo?* 1.875 Respice natorum, pignora certa, gregem. Octo recens pueros genuit, totid••mque puellas: Hunc meritò poterit dicere Roma Patrem. Spurcities, gula, avaritia, ignavia deses, Hoc, Octave, jacent, quo tegeris tumulo.

Why ask ye Proof, whe'r Man or Woman, He? Look on his train of Brats, you'l quickly see. Eight Boyes, Eight Girles of late this Pope begat. The Name of Father then to him's most pat. Ʋ••cleanness, Guttling, Avarice, and Sloth, I'th' Grave with thee lye dead and buryed both.

Alexander 6. was such an Ʋniversal Villain, that Ty∣burn [ (22.)] hardly ever groaned under the match of him. As he gat the Popeship by the cursed Avarice of the Cardinals, whom he Bribed; so, though ungratefull and perfidious Wretch as he was, he quickly made them pay the just pu∣nishment of that their Wickedness,* 1.876 as the said Onuphrius informs us. For some of them he banished, others he im∣prisoned, and the rest by poyson and other wayes he put to death. 'Twas his whole design, saith he,* 1.877 to advance his Bastards, although to all mens ruine. (He ought to have

expressely added; and to gratifie his Hellish Lusts.) The Eldest he makes a Duke, the Second a Cardinal, and the Youngest a petty Prince. His Daughter (nick-nam'd) Lu∣cretia, he takes from a mean Spaniard her first Husband, and marries to the Prince of Pesaro, and then for better preferment once more removes her to the Natural Son of a King;* 1.878 who being slain, she was at last hitch'd to the Duke of Ferrara, with whom she ends her race. But the Eldest Bastard after a while is murder'd by the Second, and his Body thrown into Tyber, with the Popes connivance; who lets him lay down his Holy Cardinalship, to become his General in the kill'd Brothers room. Although he were a Notorious Whoremaster, this Author gives him but four Sons, and two Daughters. He sold many Cardinalships; and would quickly poyson the very Purchasers, to get their Estates into his Exchequer; as he also served all r••cher Priests that were at Court. 'Twere tedious to pursue all his Villanies. Doubtless, saith my Author mention'd, he had practis'd the like feats upon all other Rich Ones of his Court,* 1.879 but that by the wonderfull Providence of God the Butler mistakes, and gives the Pope the Poyson'd Wine at a Feast which was prepared for the Cardinals; and so Pha∣laris is destroyed in his own Bull, and the Tyrant goes to his own place. So he; and more than enough to make his memory stink eternally.* 1.880 Yet others tell you worse, if that can be. As his committing Incest with his own Daughter mention'd; his poysoning the Great Turk's Brother for 200000 Crowns, whereby he was hired to that service by the Great Turk: his Covenanting with the Devil for getting the Popedom; and a great deal more, too irksome to recite. Onely take his Epitaph, and let him go, &c.

Saevitiae, insidiae, rabies, furor, ira, libido, Sanguinis & diri Spongia, dira sitis, Sextus Alexander jaceo hic. Jam libera gaude Roma: tibi quoniam mors mea vita fuit.

I the sixth Alexander, fram'd of lust, Rage, madness, cruelty, falshood unto trust,

A Sponge, and thirst of blood, lye here, Rome be Now freed, most glad; my death is life to thee.

Julius 2. saith their partial Author Onuphrius, was blamed [ (23.)] by some because he was more given to wars than became an Holy Pope.* 1.881 For his Devotion to Venus I confess he giveth but a bare instance of One Bastard Daughter; but of his zeal for Mars the saying only, That no former Pope with more Gallantry of spirit Defended and enlarged St. Peters Patrimony, is abundant Proof. Indeed by his own, and his Confederates Arms, after his Curses and Excomunications he rob'd and spoil'd, banish'd and de∣stroyed innumerable numbers. The Venetian was the chief sufferer by this Lyons paws: losing all he had in the Continent wholly, and being meerly reduced to the Fens, and Venice it self.* 1.882 Nor could he get Absolution and Re∣conciliation till he came to that base submission of Abjuring the Empire of the Sea; and yielding up all Benefices at land into his Holy Clutches. Then the Pope falls foul upon his own Confederates. Excomunicates the Duke of Ferara, and invades his Countrey by force, curseth the King of France, and the King of Navarre too, his Ally, playes false with the Emperor; and in one battle is the cause of the death of 20000 Men on both sides, saith this Authour.* 1.883 Well then doth their friend Wicelius say of him, That he was a greater Votary to Mars than Christ. Witness his throwing St. Peter's keyes into Tyber, and taking up St. Pauls sword; whereon Melancton made this Descant.

Inde manu strictam vaginâ diripit ensem, Exclamansque truci talia voce refert. Hic gladius Pauli nunc nos defendet ab hoste, Quandoquidem Clavis nil juvat ista Petri.

Then with a quick hand drawing forth his sword, He thunders out this Earth-amazing word: Since Peters Keyes will stand us In no stead, I'll make this Sword of Paul's to do the deed.

But specially, the death of 200000 Christians, within the compass of one 7 years, without any pitty of so great a loss; which owes it self unto the Tyrranny of that bloody Pope,* 1.884 as we find in Bale; who acquaints us likewise with the story of two Noble youths, whom the Queen of France had sent to Rome for education, being Sodomitically abused by this Infernal Goat. And with the like practices upon others; concerning which a* 1.885 Poet made this Distich.

Venit in Italiam, spectabilis indole rarâ Germanus: rediit de Puero Mulier.

A German youth, for parts above all Fame, Saw Rome, a Boy; but back a Woman came.

This was he that† 1.886 dispensed with our King Henry 8. to marry his Brothers wife; and sware he would hold a Ge∣neral Council within two years, but* 1.887 brake his Oath; and many other wayes evinced himself, above all controule, the Vicar of the Devil.

[ (24.)] Leo 10. the next comer, made Cardinal when hardly 13 years of age, by means of the younger Cardinals be∣comes a Young Pope, Quieti & Voluptati deditus, saith his friend Onuphrius,* 1.888 A person addicted to Ease and plea∣sure: (A choise Character for an Universal Pastour) 'Twas his peculiar humour saith the same Authour, wholly to lay out himself excessively on pleasures, as Huntings, Hawk∣ings, Luxury, and most splendid Feastings, and Musick; beyond what was fitting for so great a Pope. This requi∣ring moneys in good store; for getting that, he invents (as others had done before him) new Salable Offices, sells Cardinalships, (whereof 31 in one day were pass'd) yea pawned the Publick Jewels, and Sacred Ornaments; yet dyes being but 45 years Old,* 1.889 not without suspition of Poyson. Thus that Parasite. Yet one thing more he ad∣ventures to speak out of him, viz. That by force of Arms he dispossess••d the Duke of Ʋrbin, that (Conscientious Wretch as he was) he might make a Nephew of his the Duke

thereof. But 'tis notorious,* 1.890 that he marvellously exalted and enriched his Bastards, preferring them both in Church and State to the wrong of many. And that for getting Mo∣neys for his Base Kindred and baser Lusts, besides the Methods mention'd, he sends out his Pardons, but unto Germany specially, whereby upon cheap terms, indeed, they might save Souls from Purgatory, as the Pardon-Ped∣lars, rather than Preachers, told the simple people. But hereof* 1.891 before; whither the Reader is referr'd. Onely ob∣serve, that in this Pope's time, He that commanded Light to shine out of Darkness, brought forth by this accursed Wickedness the greatest good unto the World that ever it enjoyed since the dayes of our Blessed Lord and his Apo∣stles being on the Earth; I mean, the Restauration of the Gospel. Luther, a second Paul, being raised up upon oc∣casion of these Pardons to marre the Popes and Devils Mar∣ket, and to bring their Customers to a better Merchant, Jesus Christ; who sold them Wine and Milk without Mo∣ney, and without Price. And the Preservation and Pro∣sperity of this One poor, and pious Monk against the Force and Fraud of Earth and Hell in Confederacy against him, must be concluded by a Considerate person, a Miracle that excells in Glory all the huge Mountains of those the Pa∣pists boast of, were Pelion upon Ossa added to the tale of them. Truth is, They all bear no more proportion unto This, than a Phantasme doth unto a Real Body; as will above all Contradiction be anon demonstrated.* 1.892 But to re∣turn. This Pope was he that Cursed Luther to the Fire of Hell, and his Books unto a Fire on Earth: He the while, to be out of debt to him, bringing to light Popish Abomi∣nations, and burning publickly the Decretals and Decrees. This was the Wretch that could accept in the Laterane Council the† 1.893 Title of, The Lyon of the Tribe of Judah; his Name being Leo, in English Lyon; with more such Blas∣phemy. Nor any wonder, when his own black mouth could belch out worse to Cardinal Bembus, when he call'd the Gospel* 1.894 The Tale, or Fable of Christ, &c. Considering also, that he dyed an Atheist,† 1.895 Believing that there was

neither Heaven nor Hell after this Life. Pasquil thus takes leave of him:

Differat à decimo quàm Julius ipse Leone, Discere ab amborum nomine Roma potest. Julius est Hominis, Bruti Leo; Julius egit Quae suasit ratio: quod libet iste facit.

'Twixt Leo and Pope Jule what odds may be, Rome by the Names of Both will quickly see. Leo a Beast's Name is, Jule is a Man's; This followes Reason; t'other Lust commands.

[ (25)] Paul 3. is by themselves confess'd to have been a Whore-master;* 1.896 and yet Onuphrius acknowledgeth, as I observe, but two Bastards of his in all, a Son and Daughter, the Son•• of both which he made Cardinals. He was so indulgent to his Kindred, that he cocker'd them against all Reason, and advanced them to highest Honours, Authority, and Riches. He continually afflicted his Subjects with Taxes and Tributes; and layd a Triennial ••ubsidy upon the Whole Clergy. He was somewhat given to the Mathematicks. (A fine Name for a foul Art.) And he was blam'd for it, saith he, because they are Occult, and for the most part Vain in the Event; and however unworthy of Holy Per∣sons. This was that Cerberus that durst bark out his Curse of Excommunication against our King Henry the 8^th,* 1.897 Ob inaud••tae haeresis crimen; because forsooth he would be Master in his own House, King in his own Dominions, and not a Vassal to the Pope. Nay, sayes this fawning Gnatho, According to his Authority,* 1.898 the Pope deprives him of all Just Power and Royal Titl••s. But he shewed his teeth, when he could not bite. Yet he fetch'd blood of the poor Prote∣stants elsewhere; and saith† 1.899 Bale from Valerius, Anselm, P••ul Verg••••i•••• &c. labour'd to destroy Luther and other Professor, of ••he Christian Truth. He secretly poyson'd two Cardinals, and one Bishop for befriending them; and another Bishop was saved by God s good Providence from the like destruction. But what is this to Him, that served his own Mother and his Nephew so, meerly that all the

Inheritance might be in his own hands? That committed In∣cest with his own base Daughter, and Sister? Which last,* 1.900 he poyson'd too, because she traded with other Customers than himself. That prostituted his Sister to the Pope, that himself might be made Cardinal? That was a Magitian, and had the most notable Knaves of the Craft for his Bo∣some Chronies, and made one of them Cardinal when him∣self was Pope? But 'tis too tedious to insist on all his Abominations in particular. Onely I must needs acquaint the Reader with a short account of a Book printed in the Italian Language before this Popes death,* 1.901 and which Slei∣dan hath translated into Latine. It speaks to him, and, calling him by his right Name, saith;

Antichrist, Pope Innocent cast thee into Gaole for two Murders, even the Parricides of thy Mother and Nephew (for the ends above∣said;) And when thou gat'st out again and labouredst to be Cardinal, and wast thrice repulsed, thy Sister Julia prevail'd at last for thee, by threatning Alexander 6. that he should have no more to do with her, else. Thou didst also poyson another of thy Sisters. When thou wast but Legate, thou didst villanously circumvent, and deflowre a Mayden, pretending thy self a Noble-man and no Clergy-man; which was charged against thee before the Pope. Thy Ne••ces Husband catch'd thee a-bed with her, and gave thee such a wound with his Dagger, that the Scar is with thee to this day. What shall I say of thy Daughter, that hath been thy common Whore? Thou didst poyson her husband, to enjoy her more freely. For Lust thou far outdo'st Commodus and Heli••gaba••••••. Lot defiled his Daughters, not knowing what he did▪ and drunk; but thou being sob••r committest Inc••st not onely with thy Ne••ce, but also with thy Sister, and thy Daugh∣ter too. Is it not most shamefull, that thou shouldst wholly depend on Astrolog••••s and Necromancers? The matter cannot be denyed.

Thus is he handled there; al∣though my Author left out very much of the Original for the nonce, as I do also of his Translation. But this I think de∣scribes that Man of Sin sufficiently. Well, take his Epitaph, and adieu to him.

Saule jaces; nec Faulus es: ast homicida, tyrannus, Proditor, incestus, fur, magus; omne nefas.

No Paul, but Saul lyes here: Blood, Tyranny, Treason, Theft, Incest, Witch; All Villany.

[ (26.)] Julius 3^d shall be our last. And he was blamed (saith their tongue ty'd Onuphrius) for one fault,* 1.902 and 'twas a small one you may think, That he gave himself too much unto his Plea∣sures. (How well Mystical Babylon answers* 1.903 Literal!) And when his Condition was chang'd, the Voluptuous Hu∣mour abode the same; nay, increased rather in his Popeship. For,* 1.904 pretending the love of Peace, and sleighting a War that was near him, and not regarding Forreign Concerns, he ap∣plyed himself to his Popeship by way of Injoying, rather than Governing; and bestowed himself wholly at almost Seventy years of Age upon the building a most Elegant Countrey-house for his Voluptuous Retirements; and there was taken up, as one that se••m'd Mad in the delight there∣of, throughout his whole Po••edom with Feastings, rather than minding publick and weighty business, to the great Dammage of the City and of All Christians. Whilest he was Cardinal he followed his Pleasures but by stealth, and was a man of much Business;* 1.905 but being Pope, and having now obtained all that he desired, he gave up himself to Sen∣suality. Nay, he gat an habit of such froathy and vain talk, that he debased his own Majesty, not without the Blush or Laughter of his hearers. In conclusion, feigning himself ill to avoyd a Promise's being performed which he had made, and changing his usual Food to confirm the Opinion of his being sick, his jesting turn'd in earnest; he grew sick in∣deed, and being very aged, quickly dyed. So much that Papal Creature can afford us. But Truth's Servants speak more plainly.* 1.906 Sleidan telleth us, that the ancient Custom being for the new-made Pope to bestow his Cardinal's Cap on whom he please, this Julius gives it, in spite of all the Cardinals, upon one Innocent, a young fellow, who had been before his Catamite; and taking him again into Do∣mestick fellowship, bestowed his own Sir-name and Coat of

Arms upon him. Hereupon the talk of Rome was, and Li∣bels went abroad upon it, that Jove hath his Ganymede,* 1.907 al∣though an Ʋgly One. Yea, this Beastly Pope would tell the Other Cardinals, what a Wanton and Importune Youngster he was; so far was he from hiding of it.* 1.908 Bale tells us from Vergerius, that when the Cardinals, opposing the Ex∣altation of that base Innocent, ask'd the Pope, What see you in this Youth, that you would advance him so? The Pope patly answers, Pray, what did you see in Me, to make me Pope? Since then 'tis Fortune's Sport (true Pope-like, that is, plain Heathen!) to lift up whom she pleases, and I am rais'd by you without desert; let us exalt this Youth, and make him Cardinal also. This Pope, for Beastly and Blas∣phemous Discourse, was a Match for the vilest Bawd or Vil∣lain in all Italy. Who being forbad Pork by his Physi∣cians, (which he greatly loved;) and hearing from his Ser∣vants, that was the reason why they brought it not to Table, he bids them, Bring him his Dish, in spite of God. Another time, missing the cold Peacock, which he had appointed to be reserved for him, he brake out into Rage and Blasphe∣my. Which some Cardinals present labouring to appease, said to him, Let not your Holiness be disturb'd so grievously for so slight a matter: The wretch replyes, If God were so angry for one Apple, as to cast our first Parents out of Pa∣radise for it; why should not I who am his Vicar, be angry for a Peacock, which is much better than an Apple? 'Twas under this Pope, and from his side, that Johannes à Casa, Archbishop of Benevent, Dean of the Apostolical Chamber, and Chief Nuncio with Plenitude of Power in the whole Dominion of Venice, and who shortly was to be made a Car∣dinal, wrote a Poem in the Vulgar Language, in Praise of the most Ʋnnatural and most Execrable Sin of Sodome: And to the Amazement of Earth, I think of Hell it self, called it a Divine Work; professing, his marvellous delight in it, and that he us'd no other Venery.

But let us off from such a filthy Jakes; and refresh our selves a little with the Ingenious Tetrastick of Vulteius concerning Rome:

Roma quid est? Quod te docuit praeposterus Ordo. Quid docuit? Jungas versa Elementa, scies. Roma Amor est. Amor est? Qualis? Praeposterus. Ʋnde hoc? Roma Mares. Noli dicere plura; scio.

What's Roma? Speak. What it read backward spells. What's that? Joyning the turned Letters tells. Roma thus Amor is. That's, Rome is Love. What Love? Male—. Hold, I know; no further move.

8. I think we have said enough of Conscience about these Most Holy Fathers; Heads of the Roman Synagogue, Ter∣restrial Plutoes, and Incarnate Devils. I apprehend not any necessity of descending nearer to our own Times in this pre∣sent business, although we need not fear (as expert as their Shame and Fear may have made the Popes by this time in their Heathen Predecessors lesson, Si non castè, tamen cautè,) to find the Apostles Rule still hold, Wicked men and Sedu∣cers will wax WORSE and WORSE; I see no need, I say, of coming lower, because I do esteem my Word made good unto the full which I pass'd at first entrance on this Service, both with respect to the Nature of the Crimes I charged on them, and to the Number of the Popes I spake of Instancing in. And therefore here I might fairly leave it at the Bar of every Intelligent and Impartial Reader to determine, Whether These Roman Heads, together with their other Hogen-Mogen Titles, deserve this of Most Holy, by any other Claim than an Antiphrasis, as I said before. But in presumption of his Speedy Justice, I shall in Gratitude cast in vantage of One Payr more; and They indeed are Fair Ones, of the Female Gender both.

* 1.909The former, in my Order, is a Modern She; who dyed but* 1.910 twenty years ago. 'Twas Donna Olympia. A brief account of whom I shall give the Reader from that Ingeni∣ous Authour of her story† 1.911 Abbot Gualdi. Who as he had the best advantage to understand the Truth, by(a) 1.912 a con∣verse at Rome for the space of 25 years and upwards, and by particular acquaintance with her self both before, and

during her Dominion over Pope Innocent 10; so he assures us that we have the same reported faithfully; asking leave to say with the Apostle,(b) 1.913 What we have beheld with our eyes, what we have seen, and our hands have touch'd; that declare we to you. This Authour begins his Character of her thus;(c) 1.914 That in the City of Rome she acted a Man in Womans Apparel, and in the Church, a woman wearing the Breeches. Which indeed was so suitable to the Popes de∣sire, that he profess'd he aim'd at nothing else. For when at entring of the Conclave she parted with him doubtfull of his success, his Farewell to her was,(d) 1.915 Were you but Popess, I would willingly relinquish my Claim. And the event prov'd this true. She was the True Shee-pope, whate're his claime might be: and She might be said to Rule the Popish Catholick Church upon far better reason than Themistocles Son to rule all Greece. Putarch re∣ports the story from Themistocles own mouth thus:* 1.916 Athens rules Greece, I rule Athens, my wife rules me, and my Son rules my Wife. And so 'twas plain at last, I trow That the Boy rul'd Greece. Now for the Apodosis; Rome Rules the Catholick Church, the Pope Rules Rome, and Donna Olimpia the Pope. And if the similitude must run on four; do but adde, the Devil Rules Olimpia, and all is well. But you should know that this Donna was mar∣ried to the Popes Brother, whilst the Pope yet but Abbot Pansilio; before the Cardinal— or the Popeship fell. But then such Dearness grew between them, and Coolness of affection to her husband, that the(e) 1.917 Romans believed the times of Herod were revived. Nor were they to be blamed that so thought; their Actions, Gestures, and Behaviour gave so palpable grounds of suspition. She went much oft∣ner in the Coach with her Brother-in-law, than with her husband; entertain'd her self much more in the Closet with the One, than in the Bed with the other: and many times the poor husband knew not where to find either Brother or Wife; that is in plain English, They alwayes went together. And this kindness rose with his Preferment, even to the Popeship it self. For, being chosen Pope (Unworthy as he

was, for the Cardinals, saith my(f) 1.918 Author, never suffer Good∣ness to come into the Scale) she became(g) 1.919 Absolute Mistriss of his Will,(h) 1.920 came to him every night after Sun-set; after one Cardinals death,(i) 1.921 She disposed all Court-Affairs both publick and private; and(k) 1.922 'twas most palpable that the Pope was afraid of displeasing her. She had her silly Son made(l) 1.923 Cardinal. And when he threw it off and married to an Excellent Princess, she banished them(m) 1.924 both from Rome; and indeed govern'd(n) 1.925 Church, State, Court, and Pope himself with an high hand. No Criminal Judges were made, but of her recommendation; to whom her Barbarous Instructions were, To look after the Purse and not the Blood; and wrote to them frequently to send her the(o) 1.926 Re∣demptions of the Guilty, because she intended to lay them out for the benefit of the Poor.(p) 1.927 She cul'd out the best Bene∣fices for her own disposal. And those that addressed for Bishopricks, must to her;(q) 1.928 who alwayes dispos'd them to him that offer'd most: So all Civil and Ecclesiastical Governments whatsoever were at her pleasure and com∣mand bestowed; and(r) 1.929 none must appear before her empty handed. Nothing pass'd betwixt the Pope and Her but(s) 1.930 Command and Obedience: She said the word and he obeyed.(t) 1.931 A Lady and the Pope chang'd places. There was one day presented to the Pope, a(u) 1.932 Golden Meddal, up∣on one side whereof was Donna Olimpia with the Popes Mitre upon her head, and St. Peters Keyes in her hand; on the Reverse, the Pope with his head dress'd up like a Lady, and a Spindle and Rock in his hand; which with some other passages so vex'd the Pope that it seem'd to threaten a total disfavour to the Lady; but the crafty Dame makes shift to recover her Interest, and preserve it with improvement unto the dying day of this Most Holy Father. But here I leave them, and the Reader for his fuller satisfaction to the Book it self, which is in bulk but little, yet great in worth, and well deserving his perusal.* 1.933

The Other She-Pope is of Elder date, upward of 800 years after Christ; and She was Real Pope her self, and call'd by the name of Johannes Octavus in Latine,* 1.934 by us

Pope Joane. The famous Popish Author of the Lives of Popes, Platina I mean, gives us her story thus in short.

John Anglicus, that came from Mentz by naughty courses gat the Popedome, as they say. For dissembling her Sex, when she was a woman, being very young she goes to Athens with a learned man her Sweetheart. And there by hearing the Teachers of good Arts she profitted so much in her studies, that comming to Rome she had in Divinity but very few Matches, much less Superi∣ours. But by her learned and accurate Lectures and Disputa∣tions she gat that reputation there, that when Pope Leo dyed (as Martine is the Author) She was by general consent chosen Pope in his room. But being afterwards got with child by one that Attended her, when she had hid her great belly for a pret∣ty while, at last going to the Laterane Church, betwixt the The∣atre (which from Nero's Coloss they call Colossenum) and S. Clement's, she fell in travel, was delivered, and dyed there; being buried without honour, in the 2d. year, 4. moneth, and 4. day of her Popeship. There are Writers say, that for this reason when the Pope goes to the Laterane Church he for the nonce declines that way, in detestation of the villany; and to prevent the like mischance, at his first sitting in St. Peters Chair, that hath a hole in't for that purpose, the last Cardinal Deacon examines whether he be male or no. I grant the first; and of the other mine opinion is, that that chair is therefore prepared that so great a Magistrate may know himself to be no God, but Man, and subject to necessities of Nature, as going to stool: whence 'tis justly called the Close-stoole.* 1.935

Thus that learn∣ed man, that lived all his time, and dyed a devout Papist in the year 1481. when their S. Anthonine had told the same story, he concludes Truly we must greatly wonder, and cry out with Paul, O the depth of the wisdom and knowledge of God, how incom∣prehensible are his judgements! And they say: he adds,* 1.936 there is a Marble Statue placed in the Way where this happened, for the Remembrance of it &c. This Learned* 1.937 Arch-Bishop of Florence dyed about 20 years before Platina. But our† 1.938 Bale hath many circumstances about her that are very remarkable. As that her other name was Gilberta, and the Sirname Anglicus she had from an English Monk that was her sweetheart, that in her Popeship she confer'd Orders, made Abbots, promoted Bishops, conse∣crated

Temples, said Masses, had her feet kiss'd and did all feats that other Popes used to do. Under her reign the Emperor Lo∣tharius turn'd his Crown into a Cow, and became Monk; Lewis 2. came to Rome to receive the Crown and Scepter from her hand, with S. Peters blessing; our King Ethelwolph gave the Tythe of his Kingdom to the Clergy and Monks for his souls health; and his Son Ethelbald marryed his fathers Widow, and his own Mother-in-Law.* 1.939 To conclude, he quotes Mantuane the Poet (who dyed 5 years after, Platina) thus describing her in Hell.

Hic pendebat adhuc sexum ••ent••ta viril••m Fae••ina, cui Phrygiam tri••lic Diademate Mi••ram, Extollebat a••ex, & Pontific••lis adulter.

Here hung the Woman yet, that f••ign'd Her self a Man; and thereby r••ign'd, A•• Rome, a•• P••pe, with Trip••e Crown, Till Whoredom cast her honour down.

'Tis true some Modern Papists would ou••face this story, if they could, knowing that ••he Ʋulgar will conclude, surely Rome must be the Myst••cal Whore▪ that had a Natura l Whore to govern her; and that themselves cannot deny, the sinews of Infallibility are cut clear off thereby; and then Holy Mother cannot stand one moment longer. The first quarrell that I can find was ever pickt here••t, is but of about an hundred years old; and so, for more than 700, it went current in the world. Nay the* 1.940 Fryer that begun to call its reputation into question, hath no more wit the while th••n to confess, Multos & magni nominis viros historiam hanc suscipere, eam quoque vulgo veram existimari, that Many Persons, and those of great name, received the story, and that it pass'd for current Truth among the common people. Is it not pity now but that this Man of Yesterday should turn the Scales against Antiq••ity? But whosoever hath any scruple in him about Pope Joan, I would only commend him to our most worthy Countryman Mr. Alexander Cook, in his very ingenious and learned ••ook* 1.941 upon this Subject. Where he shall find matter of Fact so abundantly cleared, an•• all Cavils of the Adversaries so perfectly b••ffled, that I dare challenge him to be longer doubtful if he can. There (to incourage him) besides many Decads of their own Authours who assert the story particularly named, where of some were Grecians, some Italians, some Spaniards, some Germans, some P••lonians, some Scots, and some English, but

not one of them a Lutherane; he will find also that although mat∣ter of fact be upward of 800 years old, there was never Per∣son found that could arrive at that stock of confidence to take exceptions at it, until about one Age since, as I said before.

As for the reason why the Stool of examination is now grown obsolete, the* 1.942 Poet shall instruct you in that point.

Cur igitur n••stro mos hic jam tempore cessat? Antè probet quòd se quilibet esse Marem.

Why is the use of searching Popes giv'n o're? Their Whores and Bastards prove them Males before.

Thus I have given my Measure, and my Overmeasure too. And if their Ʋniversal, Ʋncontroulable, Infallible, and most Holy Heads deserve not to be wondred at for bearing Names so quite contrary to their Natures, I can't but wonder at my own mistake. But the Reader will pronounce me in the right; and the con∣fession of their Great Baronius, That many of the Popes were horrible Monsters and Apostates rather than Apostolical, where∣of he giveth† 1.943 Instances, too many, and complaints too large to be here inserted, will confirm that Judgment of his, as the Law of the Medes and Persians, that can admit no change. Certain I am, that we have great reason to admire the Divine Wisdom, that so long since found out such Proper Names for this Romish Head, The Wicked One, and The Man of Sin.

9. Now we must look upon the Body of the Romish Church,* 1.944 in the Chief Members thereof at least. But my purpose is to make but little stay, as indeed I need not; all men knowing that as the Head shall be disposed, so the Influences thereof will affect the Body, and all its Members in some proportion. That is threadbare;

Regis ad Exemplum totus componitur orbis.

All know the Rulers practice will Be th' Peoples Law; suppose it good or ill.

And if I must be more particular, let us but glance upon,

1. Their Laity,* 1.945 In what a midnight of darkest Ignorance about Religious Matters, that are truly such, they must necessa∣rily live and dye, must needs be evident from our past discourse. And the fruits of Ignorance cannot be Pious, but Ungodly. Where Scriptures and Prayers are in a Barbarous Tongue, it is

impossible reasonable service can be performed; and then what pittiful Tooles are those for working true Devotion? Where Sermons, when they rarely happen, are commonly Fabulous Legends of their Feigned Saints, or trifling descants upon words, or at the best, (as it is possible) some faint reflections upon grosser Immoralities; what in••ffectual Charms are these things for the Reformation of mens lives, and how much more so for the Reno∣vation of their hearts; without both which no real Christianity can be had? But then the stiff opinion of the merit of their ir∣rational, irreligious, superfluous, and Idolatrous worship, and high presumptions of Plenary pardons by trifling and ridiculous Penancies or purchases made with money, what publick Patents are they for Iniquity, and Iron bars against all true Devotion and Good life? —And yet I pass by their Principles of Divinity, which make a Massacre of all Christianity. Those persons that are capable of conviction. That it is day at Noon, may see as cer∣tainly, that the very spirit of Popery is utterly destructive of all true Piety, by those two late and exc••llent Authors of the* 1.946 Idolatry f the Church of Rome, and† 1.947 The practical Divinity of the Papist••, &c. What should be now expected from the Vulgar of that pro∣fession, but a Conversation, not ordered according to Gods word, (whereof they are wholly ignorant) but suteable to the measures of things in their own minds, (whereof you heard just now) and to the Examples of their Guides before them; which comes next.

* 1.948For their Clergy, both Seculars and Regulars, have arrived Generally to those Excesses of Ʋngodliness, that some few among themselves, who have escap'd the common Contagion, are found in every Age to declaim against them with that severity,* 1.949 as if they first had dipt their Pen in Gall, or rather Blood. Let us hear S. Bernard a very devout, although alas, too superstitious, Monk.

They persecute Christ who are called Christians from his Name. Thy Friends and Neighbours, O God, draw near and stand against thee. The Ʋniversal Company of Christians, from the least unto the greatest seem to conspire against thee: From the soul of the foot to the crown of the head there is no part whole.

(Thus far it serves the Laity fully, though it doth more indeed; especially forward: for he saith on;) Iniquity is gone forth from those who in thy room do seem to rule thy People. We cannot now say, Like Priest, like People; for the people are not

so bad as the Priest. Alas, alas, O Lord God! They are Chief in persecuting thee, that seem Chief in governing thine. They have seiz'd the Tower of Sion, gotten the strong Holds into their hands, consequently without all lett burn the City to the ground. Men are mighty to undertake (or rather barely take) the Cure of Souls; but their Care of them is little; and the thoughts of their Salvation least of all. Holy Orders are design'd for gain, and gain is counted godliness. These, and such like, are the Clergy's Rebukes with him. Which he pursueth elswhere also.* 1.950 The very Dignities of the Church are turned into a base trade of gain, and work of darkness: nor is the salvation of Souls aim'd at in these, but the immoderate desire of Riches. It is for this they smite them∣selves, frequent the Church, say Mass, and sing Psalms. The Contention is at this day without all shame for Bishopricks, Arch∣deaconries, Abbots places, and other Places; that Church-Re∣venues might be spent on Vanity and Superfluity. The next thing is, that the Man of Sin, the Son of Perdition be revealed. And so on; Good man! not observing, that, as the World was ready for him by its Wickedness, so That VVicked One was gotten then into the Saddle.* 1.951 See one passage more in a Sermon ascribed to him. As is the Laity so is the Clergy. The Laity, with la∣bour though, the Clergy without labour would possess the whole VVorld. They would share in the lusts and superfluities of men, but not their pains. They are content to sin with them, but not be punish'd with them. Whence 'tis to be feared they must be punish'd with the Devils. With more a deal, both there, and in the Ser∣mon just before it, to this purpose; besides all other places. This Popish Abbot wrote above 500 years agoe, and was Ca∣nonized for a Saint by Pope Alexander 3^d. And is the Clergy mended since? Near 300 years after, Platina, of whom we have heard so often, talks this Language.* 1.952

How great Priests Co∣vetousness is, their Lust, Ambition, Pomp, their Pride and La∣ziness; how great their Ignorance of themselves, and so of Christian Doctrine; how little their Religion, and counterfeit rather than true; how corrupt their Manners, worthy to be abominated even in prophane Men, whom they call Secular, 'tis to no purpose to declare; since themselves so openly and in the face of the VVorld commit Iniquity, as if they sought for pr••yse for doing it.

Between their times, Hugo Cardina∣lis

hath this pretty Observation.* 1.953

The Devil hath of old two Daughters, Avarice, and Luxury. Avarice he marryed to the Jews, and Luxury to the Gentiles. But now the Clergy hath taken both their Wives away; and they alone will have them both their own; I mean Avarice and Luxury.

But 'twould be endless to quote all Testimonies that their own Authors give us of their Clergy's baseness. 'Tis but lately that we heard a deal hereto from Gravam. German. Cleman••us, Marius Belga,* 1.954 Niem, &c. However I can't omit one Passage of† 1.955 Hermannus Ryd, 'tis so much to our purpose.

Now Priests and Clergy-men, saith he, casting the Fear of God be∣hind their backs, live like Stage-players and B••ffoons; keep Concubines in their houses in many places; are drunk, talk filthily, play at Dice, scarce ever keep the Church-Fasts, break their Oaths, defend themselves by the Priviledges of the Clergy, not to practise Vertue but continue their Vices, and heap wickedness to wickedness without fear; they love daily Feasts, drink till they vomit, fight, scold, use foolish prattles, lye, are light, and without any good purpose: They Pray without Devotion, naughtily and lewdly; Nay, many pray not at all. Those that live well they persecute by Word and Deed what they are able, &c.

And a great deal more both there and* 1.956 elsewhere. And this betwixt† 1.957 two and three hundred years since. Their Poet Mantuan dyed in Lu∣ther's time, and dyed a Papist; yet an Enemy to their horrid Impiety. Hear him of their Secular Priests first.

* 1.958Invisi Superis, foedáque libidine olentes, Heu, frustra incestis iterant Sacra Orgia dextris. Irritant, irâsque movent, non Numina fl ctunt. Hac prece nil opus est: nil adjutoribus istis Auxilii sperate: Novis date Templa Ministris. Sac••ilegum genus ex ad••tis templisque D••••••um Pellite, nec longos scelera haec vertantur in usus.

Hatefull to God, polluted with vile Lusts, Alas, in vain they mannage Sa••red T••••••t••! Heav'n they provoke, not please: for such to pray There is no need: nor help at all can they. Put in New Mi••isters and cast ye out From Temples this so Sacrilegi••us R••ut. Nor let a longer Stay profess They make a Trade of Wickedness.

Then of their Regulars.

Hi quoque qui nomen à Relligione superbum Ʋsurpans, quanquam sanctis à patribus o••t••s Se jacte••t; O••ium molli sub vellere fraudes Mente Lycaonias servant, & crimine sord nt; Quod speciem vi••tutis habens scelus omne c••lnat.

And those men too, who seize that lofty Name [Religi••us Persons,] bragging that they came From H••ly Fathers▪ under Fleece of Sheep, Vile wretches, Souls of Wolves within them keep; Thus V••r••ues V••sage is abus'd To cloak the Baseness by th••m us'd.

And if the Reader will but turn him back a little way in this very Book,* 1.959 where the account was given of the sweet Behavi∣our of our Monasticks here in England, he will soon cry out, The vilness of them stinks above ground. Such a pure Nursery Rome is wont to prove to Vertue; that the same Poet cannot hold from saying,

Vivere qui sanctè cupitis, discedite: Romae,* 1.960 Omnia cum lic••ant, non licet esse pium.

Fl••e Rome, that would'st be Holy; come not near: Thou may'st be any Thing but Godly, there.

Such was their State in those dayes;* 1.961 how the World goes since there, let us learn from Sir Edwin Sandys, that conversed a good while amongst them, betwixt three or fourscore years past.

The whole Countrey, he telleth us, is strangely over∣flown and overborn with wickedness; with filthiness of Speech, with beastliness of Actions; both Governours and Subjects, both Priests and Fryers, each striving as it were with other in an Impudentness therein, &c.

And* 1.962 elsewhere in that Excel∣lent Piece,

The Lives of their Prelates, Priests, Fryers, and Nuns, not for some particular Offences which will alwayes fall, but for their ordinary tenor, and courses of Conversation have been so reported by men of their own Religion, that an Honest Adversary cannot read them without Sorrow, nor a Modest one without shame and blushing. The Iniquity of their Chief Sea hath been so exorbitant as to raise this Proverb a∣mong many other concerning it; The worst Christians of Italy are the Romans, of the Romans the Priests are wickedest, the lewdest Priests are preferr'd to be Cardinals, and the baddest

man among the Cardinals is chosen to be Pope.

* 1.963 And let this serve for a Farewell to them, unless my Readers Fancy lean to Poetry more; then Pasquil pleasures him to the purpose:

* 1.964R••ma, vale; vidi: Satis est vidisse. Revert••r Cum Leno, aut Meretrix, Scurra, Cinaedus ero.

I've seen thee, Rome; adieu: Ne're more wil see; Till Bawd, or Whore, or worse I mean to be.

10. And have we not now both Head and Members of the Popish Church most worthy of our Admiration? Is not this Sy∣nagogue shap'd exactly suitable to the Rule thereof? And so the last Couple no less considerable than any of the former? In very truth, All the Six payr of Prodigies whereof we have spoken, namely, Their Principles and Proofs, their Prayers and Preach∣ings, their Sacraments and Censures, their Penances and Pardons, their Holy Things and Holiness, and now at last their Rule and Church, bid a full Market-Price for purchasing the Pope the Title of the Man of Sin. For as much as The coming of the Pope is, with such a train of Wonders, and Lying ones; as the Apo∣stle did foretell The Man of Sin's should be.

Nay, there is One Wonder yet, that seems above all Wonders spoken of, viz. How so long a Succession of Men, having so good Advantages to discover Truth as are and have been with the Learned Papists, and not being able (certain••y) to avoyd Con∣victions of the Error of their way, should notwithstanding prevail with themselves to blind their own Eyes and sear their own Con∣sciences so, as stubbornly to persevere in a Rebellious Confederacy and Conspiracy against All Reason and Religion,* 1.965 whatsoever is Divine, or truely Humane, unto this very day, and that too upon the Desperate Peril of their Immortal Souls!

* 1.966But, Be silent, O all flesh, before the Lord. For, Because they received not the love of the Truth that they might b•• saved, He shall send them strong delusions that they should believe a Lye;* 1.967 That they might all be damned who believed not the Truth, but had pleasure in Unrighteousness.

And so we pass from Things Miraculous with the Papists, to [their] Real Mirac••es; which will be also found Nought else but LYING VVONDERS.

Notes

• * 1.1

  Popish Won∣ders.
• * 1.2

  The six Pair thereof.
• * 1.3

  Chron. Pars. 3. tit. 23. c. 3. Initio.
• † 1.4

  Bonavent. Vit. S. Franc. c. 3. & Vincent. Specul. Hist. l. 30. c. 65.
• * 1.5

  1. Pair.
• * 1.6

  1. Popish Principles. Lying Won∣ders.
• * 1.7

  Miraculous Principles.
• * 1.8

  Mystery of Jesuitism. Le••. 7. p. 85, 86. Edit Lond. 1658. viz of directing the intention, and so correcting the viciousn••ss of the Means, by the purity of the End.
• * 1.9

  1. Plain Falshood.
• * 1.10

  Bellar. de Rom. P. l. 1. per tot.
• * 1.11

  (1.) St. Pe∣ter's Prima∣cy.
• † 1.12

  Lib. 1. in Jo∣vinian. c. 13. id ipsum alio in loco super omnes: cuncti claves accipi∣unt: Ex aequo super eos Ec∣clesiae fortitudo solidetur.
• ‖ 1.13

  De Unitate Ecclesiae prope initium. Hoc erant utique & caeteri Apostoli quod fuit Petrus; pari consortio praediti & honoris & potestatis.
• * 1.14

  Ephes. 2.20.
• * 1.15

  2 Cor. 11.5.
• * 1.16

  Ga••. 2.11, 12, &c.
• * 1.17

  Acts 8.14.
• * 1.18

  Act. 11.2, 3, &c
• * 1.19

  Mat. 20.25, 26. 1 Pet. 5.3.
• * 1.20

  Mat. 18.1••. John 20.23.
• * 1.21

  (2.) S. Peter Bp. of Rome.
• * 1.22

  Bell. de Rom. P. l. 2. c. 2. & 6.
• * 1.23

  Ibidem. c. 6. In Mat. 23.34. In Petrum & Andream fra∣trem ejus; & multos alios. Crucifigetis••••t Petrum. Inter∣lin.
• * 1.24

  De Rom. P. l 2. c. 1.
• * 1.25

  De Rom. P. Quaest. 3. c. 3.
• † 1.26

  Bell. Praef. de Rom. P. Agi∣tur de summâ rei. Christanae, &c.
• * 1.27

  Phi•• 4.••1 22. G••l. 4.11, &c.
• * 1.28

  Col. 4.11.
• † 1.29

  2 Tim. 4.11.
• ‖ 1.30

  Ibid. v. 16.
• * 1.31

  Gal. 2.9.
• * 1.32

  1 Pet. 1.1.
• * 1.33

  2 Pet. 3.5.
• * 1.34

  A••ts 28.21.
• * 1.35

  Rhem. Table of S. Pet. and S. Paul, at the end of the Acts of A••ostles.
• * 1.36

  De Rom. P. l. 2. c. 2.
• * 1.37

  Dorotheus in Vita Marci. & Nicceph. l. 2. c. 35.
• † 1.38

  Rev. 18.2, 4.
• ‖ 1.39

  Contr. Peti∣lian. l. 3. c. 6.
• * 1.40

  De Doctr. Christ. l 2. c. 8.
• * 1.41

  Bell de Rom. P. l. 2. c. 4.
• * 1.42

  Rom. 1.8.
• * 1.43

  Ephes 4.11.
• * 1.44

  James the Brother of John, Andrew, Paul, &c.
• † 1.45

  Haeres. 27. E∣piscoporum in Româ succes∣sio hanc con∣sequentiam ha∣bet Petrus, & Paulus, Li∣nus, Cletus, &c. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.46

  (3) Pope suc∣ceeds St. Pet.
• * 1.47

  Bell. de Rom. P. praecip. c. 12.
• * 1.48

  1 Cor. 5.5. Acts 20.28. 1 Pet. 5.2.
• * 1.49

  Act. 8.20.
• * 1.50

  Bell. de Rom. P. l. 2. c. 12. Obs. 3. Etsi non habeatur in Scripturis, tamen ex tra∣ditione Apo∣stolica, &c.
• * 1.51

  1 Pet. 1.18.
• * 1.52

  1 E••. 2.24. & 3.18.
• * 1.53

  1 Ep. 1.5.
• * 1.54

  1 Ep. 2.2, 3.
• * 1.55

  2 Ep. 1.18, 19.
• * 1.56

  1 Ep. 5.2, 3.
• * 1.57

  1 Ep. 2.13, 14.
• * 1.58

  Chap. 12. n. infra.
• * 1.59

  De Rom. P. l. 2. c. 12.
• * 1.60

  Ephes. 4.13.
• * 1.61

  Rev. 1.6. & 5.10. & 20.6. 1 Pet. 2.5.9.
• * 1.62

  Epist. Part. 3. Tract. 4. Ep. 9. Ubicun{que} fue∣rit Episcopus, sive Romae, si∣ve Eugubi••, si∣ve Constanti∣nopoli, sive Regii, sive A∣lexandriae, sive Thanis, ejusdem est meriti, ejusdem & sacerdotii. Cum aliis multis, iis{que} majoribus huc spectantibus.
• * 1.63

  2. Gross Absur∣dity.
• † 1.64

  Bell. de Rom. P. l. 4. c. 3. Nul∣lo casu errare potest.
• * 1.65

  Rom. 3.4.
• * 1.66

  Phil. 3.12.
• † 1.67

  1 Cor. 13.9.11.
• * 1.68

  John 17.20.
• † 1.69

  Chap. 12.
• * 1.70

  Si desunt bo∣na acquisitaper meri••um, suf∣ficiunt quae à loci decessore praestantur. Decr. Grat. Dist. 40. c 1. Non Nos.
• † 1.71

  Hab. 2.4.
• ‖ 1.72

  Rom. 4.12.
• * 1.73

  2 Cor. 5.10.
• * 1.74

  Sleid. Com∣ment. l. 4. Quod Sacer∣dotes fiant ma∣riti multò esse gravius pecca∣tum, quam si plurimas domi meretrices a∣lant.
• † 1.75

  Dist. 34. c. 4. Is qui. Tamen unius mulie∣ris, aut Uxoris aut Concubinae, sit conjunctione contentus.
• (a) 1.76

  Heb. 13.4.
• (b) 1.77

  1 Cor. 7.2.
• (c) 1.78

  1 Cor. 6.9, 10. & Hebr. before.
• * 1.79

  Bell. de Bapt. l. 1. c. 7.
• * 1.80

  Lomb. Sent. Lib. 4. Dist. 12.
• * 1.81

  Bell. de Euch. l. 3. c. 3.
• * 1.82

  3. Horrible Blasphemy.
• (a) 1.83

  De expres∣so Dei Verbo: Cum alibi sae∣pius, tum diser∣tim in ipso sine sic rudit.

  Quod Eccle∣sia docet ex∣press••m Dei Verbum est; quod contra Sensum & Consensum Ecclesiae docetur expressum Diaboli Verbum est.
• (b) 1.84

  In 1 Thess. 2.12.
• * 1.85

  Enchir. de Ecclesia Propos. 3.
• (c) 1.86

  Ap. Jewel. Defens. of A∣pol. Part. 1. c. 8. & Part. 5. c. 10. A Do∣ctrina Ecclesiae Rom. & Rom. Pontif. Sacra Scriptura ••o∣bur & autho∣ritatem trahi••. Again; Q••i∣cun{que} non in∣nititur Eccle∣siae ac Rom. Pont. tanquam Regulae Dei infallibili, a quâ etiam S. Scriptura robur trahit & authoritatem, H••re••i∣cus est.
• (d) 1.87

  Euchirid. de Eccl. Ne{que} Scripturam authenticam esse nisi Ecclesiae Au∣thoritate. Ubi diluuntur O jecta.
• (e) 1.88

  Instit. Mor Pars 2. l. 5. c. 24. Scriptura Ca∣nonica non agnoscitur, aut habetur, nisi Ecclesiae Authoritate probetur.
• (f) 1.89

  Con∣trove••. 3. de Ecclesia. Haec (traditio) est ipsissima veritatis, ac pietatis Regula: ad quam & Scripturas, & omnia ex eis nata dubia, nisi errare velimus, expendere o••or∣••eat.
• (g) 1.90

  E••ist. 2. ad Bohem. Ap. Jewel. Defens. of Apol. P. 5. c. 10. Divis. 2. Nulla sunt Chri••••i praecepta, nisi quae per E••clesiam pro talibus accepta s••nt. De Autor. Ecclesiae & Concil. Supr. & cont. Script.
• (h) 1.91

  Dist. 40. c. 6. Si Papa in notis. Illius velle Illius nolle tantum explorant; ut ad ejus aubitrium suam conversationem & ipsi in∣tendant vel remittant. Et supra, magis quam a Sacris paginis, &c.
• (a) 1.92

  Ludor. Can. Later Ap. Jewel. Def••ns. of Apol. Part. 4. c. 19, 20. Di∣vis. 1. Sic eti∣am. Peref. de Trad. Praefati∣one. Ecclesia est vivum pe∣ctus Christi: Scriptura au∣tem quasi mor∣tuum Atra∣mentum. F••ns & origo om∣nium errorum: quod nihil sit pro certo & indubitato in iis quae ad Christianam attinet pieta∣tem à quo∣quam fideli recipiendum nisi Atramento Mortuo in Sacris codicibus expressum invenia∣tur.
• (b) 1.93

  Episcop. Pictaviens. ap. Sleidan. l. 13. Scripturam esse Rem inanimem at∣que Mutam, sicut etiam fint reliquae leges politicae. Haud longe à fine libri.
• (c) 1.94

  Ec∣cius; teste Chemnitio Exam. Conc. Trid. Part. 1. De Scrip. Sacra, prope initium. Eccius vocat (Sc. Sacram. Scr.) Evangelium nigrum, & Theologiam Atramentariam.
• (d) 1.95

  Pighius Contr. 3. de Ecclesia, pag. 89, 90. Paris. 1549. Sunt enim Scripturae muti Judices. Sunt velut Nasus quidam caereus.
• (e) 1.96

  De Author. Scr. l. 3. pag. 197. F. Paris. 1562. Scripturas valere quantum Fabulas Aesopi si de∣stituantur Autoritate Ecclesiae, potuit pio sensu dici.
• (f) 1.97

  Bell. de Verb. D. l. 4. c. 4. &c. 12. Scripturas sine traditionibus nec simpliciter necessarias, nec sufficientes. Finem proprium & praecipium non fuisse, ut esset Regula fidei. Non est Regula totalis sed partialis, &c.
• (g) 1.98

  Catal. Test. Veritat. Tom. 2. lib. 20. Cardinali Bembo quid∣dam ex Evangelicâ Historiâ proponenti respondit, Quantum nobis nostris{que} ea de Christo Fabula profuerit, satis est omnibus seculis notum. p. 933. Lugdun. 1597.
• * 1.99

  Dist. 19. c. 2. Sic omnes A∣postolicae sedis sanctiones ac∣cipiendae sunt, tanquam ipsius divini Petri voce stimatae sint. Et. c. 4. &c. 6. ibidem.
• * 1.100

  Dist. Grat. Decret. 20. c. 1. De Libel∣lis.
• † 1.101

  Fox. Mon. Life of Tiu∣dal. At begin∣ning.
• * 1.102

  Sacerdos est altior regibus; felicior ange∣lis; Creator Creatoris sui. Serm. Discip. Serm. CXI. Ex Doctore quo∣dam. Sic Stella Clericor. ap Jewel. ad Ar∣tic. 21.
• † 1.103

  Hostiam ge∣nu flexus ado∣rat: iterum a∣dorat. Calicem adorat. Rubric in Canone Miss.
• ‖ 1.104

  Illud animal si capi potest occidatur & comburatur, & cineres ejici∣antur in Sacrarium, vel sub altari. Missal. Rom. de Defect. in Celebrat. Misf:
• * 1.105

  Bell. de Miss. l. 2. c. 6, 7.
• * 1.106

  Book 1. c. 10.
• † 1.107

  Panormi∣tan. E••tra de Divort. Ca. sin. Sum. Angel. in Dict. Pap. ap. Jewel. Defens. Apol. Pars 1. c. 8. D••vis. 1.
• † 1.108

  Panormi∣tan. E••tra de Divort. Ca. sin. Sum. Angel. in Dict. Pap. ap. Jewel. Defens. Apol. Pars 1. c. 8. D••vis. 1.
• * 1.109

  Sleid. Com. l. 1. ad initium. Omniem d••∣lictorum expi∣ationem, ac sa∣lutem aet••r∣nam pollicetur
• * 1.110

  Tu denique Alter Deus in Tertis. Orat. Marcell. in 4 S••ss. Concil. Lateran. s••b J••l. 2. ap. Sur.
• † 1.111

  Book 1. c. 10. &c.
• * 1.112

  Divinae Ma∣jestatis trae conspectus. O∣rat. Pu••ci•• in Sess. 9. Concil. Lat••r n. Sub Leo. 10 ap. Sur. ipso limine. Omnem Vibi Cui in C••••lo & in Terra tradit••m a Domino p••re∣statem. Ibid.
• † 1.113

  Clement. Pro∣aem. in Gloss. prop. sin.
• * 1.114

  Cap. 7, 8. Rev. 13.1, 5.
• * 1.115

  2. Miraculous Proofs.
• * 1.116

  Extra. Com. lib. 1. tit. 8. c. 1. Unam San∣ctam.
• * 1.117

  Ibidem.
• * 1.118

  Ibidem.
• * 1.119

  Book 1. c. 7.
• † 1.120

  Extra. ubi supr.
• * 1.121

  Decr. Grat. Dist. 21. c. 4. Inferior.
• † 1.122

  Dist. 40. c. 6. Si Papa. Hu∣jus culpas re∣darguere pre∣sumit morta∣lium nullus. & Caus. 9. q. 3. c. 10, 11, 12, 13, 14. & ali∣bi Sexcenties.
• ‖ 1.123

  Nemo judi∣cabit primam Sedem. Istius Praesulis suo, sine quaestio∣ne, reservavit arbitrio. Uni dictum, Tu es Petrus, &c. Si haec humilietur: ad cujus confugietis auxilium? & ubi relinquetis gloriam vestram?
• * 1.124

  Decr. Grat. Dist. 19. c. 3. In memoriam B. Petri licet vix ferendum, feramus, & piâ devotione to∣leremus.
• † 1.125

  Quicquid ordinat, perpe∣tuo & irrefra∣gabiliter obser∣vandum est.
• ‖ 1.126

  Dist. 81. c. 15. Siqui sunt.
• (a) 1.127

  Dist. 21. c. 3 Quamvis.
• (b) 1.128

  Caus. 23. q. 8. c. 22. Tri∣butum.
• (c) 1.129

  Caus. 23. Ibid. Hujus∣modi non vi∣deantur impe∣rialibus exacti∣onibus subjici∣endi, &c.
• (d) 1.130

  Inter De∣creta Siricii. c. 7. ap. Sur. Tom. 1.
• (e) 1.131

  Dist. 31. c 4. Tenere.
• (f) 1.132

  Ibid. c. 5. Palea. 1 Cor. 7.5.
• * 1.133

  Admonit. ad Caesarem. n. 19. 20. in Calvin. Opusc. p. 241. Genevae. 1597. ••ol.
• * 1.134

  N. 23 24, 25.
• * 1.135

  2 Chron. 26.19.
• † 1.136

  Cui (Deo) solum de sa∣cerdotibus re∣linquitur ju∣dicium.
• * 1.137

  Synod. Nican 2. Actio se∣cunda ap. S••r. Tom. 3. p. 67, 68. Edit. Colon. 1567.
• * 1.138

  Si Israeliti∣cum populum per inspectio∣nem aenci Ser∣pentis serva∣tum à suà peste credimus: Christi vero Dei & Serva∣toris Nostri omniumque Sanctorum fi∣guras con∣templantes & venerantes dubitemus nos servari? Absit ut amplius du∣bitamus. p. 67.
• * 1.139

  Actio. 4ta. p. 91.
• * 1.140

  Pag. 95.
• * 1.141

  Pag. 104.
• * 1.142

  Pag. 105.
• * 1.143

  Pag. 106.
• * 1.144

  Quasi quen∣dam Molossum. Inter Bell. Praefat. & E∣pist. Gretz. Tom. 1. Edit. Colon. 1628.
• (a) 1.145

  1. Cor. 9.5.
• * 1.146

  Decr. Grat. Dist. 56. c. 2.
• (b) 1.147

  Heb. 13.4.
• (c) 1.148

  2 Cor. 7.2, 9.
• (d) 1.149

  1 Tim. 3.2, 3. Tit. 1.6, 7.
• (e) 1.150

  1 Tim. 4.1, 2, 3.
• * 1.151

  Inter. Senten. ad sin. Vitae. Sacerdotibus magnâ ratione sublatas nup∣tias, majori restituendas videri.
• † 1.152

  De C••eric. l. 1. c. 19.
• * 1.153

  De Rom. P. l 5. c. 10. Di∣cuntur haec tam Episcopo quam aliis ho∣minibus. Om∣nes enim eti∣am Laici, e••i∣am Reges, Mi∣lites Christi esse debent.
• * 1.154

  Jer. 7.31. Mat. 15.9.
• * 1.155

  Mat. 19.11, 12.
• * 1.156

  De Monach. l. 2. c. 9. Sed praesertim. c. 22
• * 1.157

  Ibid. c. 23.
• * 1.158

  Ibid. c. 24.
• * 1.159

  1 Tim. 5.14.
• * 1.160

  Vers. 9.11.
• * 1.161

  Numb. 30.5. Ephes. 6.1••2.
• * 1.162

  Bell. de Mon. l. 2. c. 35.
• * 1.163

  Ibid. cap. 36. Eis (sc. Scrip∣turis) valde est conforme.
• * 1.164

  Ut iret do∣mum ad salu∣tandum vel ad sepeliendum Parentem.
• (a) 1.165

  Du••. 3. in Rom. 12.
• (b) 1.166

  In Mat. 4. Collation. No∣vi Testamenti.
• (c) 1.167

  In Lib. 10. c. 1. August. de Civit. D.
• * 1.168

  Rev. 19.10. & 22.9.
• † 1.169

  Acts 10.25, 26.
• ‖ 1.170

  Bell. de Reli••. Sanct. l. 2. c. 3.
• * 1.171

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.172

  Bell. de Cult. Sanct. l. 3. ••. 8.
• * 1.173

  Mat. 15 9.
• * 1.174

  D•• Baptism. ••. 1. c. 25.
• * 1.175

  〈◊〉〈◊〉. Com. C. 10.
• * 1.176

  B••ll. de Cul••. S. l. 3. c. 7. Prop 2••. Recte ad e••••ectus Super∣naturales effi∣ciendos ••••∣mur Aqua, Oleo, &c.
• * 1.177

  De Occulta Phil••s.
• * 1.178

  2. Pair.
• * 1.179

  1. Miraculous Prayers.
• * 1.180

  1. For Object.
• * 1.181

  Psal. 50.15.
• * 1.182

  Luk. 11.1, 2. Mat. 5.6, 9.
• * 1.183

  Maldon. in Luk. 11.
• * 1.184

  Rom. 10.14.
• * 1.185

  1 Tim. 2.5.
• * 1.186

  John 14.6.
• * 1.187

  Es. 63.16.
• † 1.188

  Rev. 19.10. & 22.9.
• * 1.189

  Raphael, Ʋriel, &c.
• ‖ 1.190

  Vid. Chamier. de Can. Fidei. l. 2. c. 16. & de Antichr. l. 16. c. 11. Nullum habent ex An∣tiquitate testi∣monium.
• * 1.191

  Breviar. Ro∣man. & Saris∣bur. &c.
• * 1.192

  Exam. Conc. Tr. Pars. 3. In∣vocat. Sanct.
• * 1.193

  Chemnit. ubi supr.
• * 1.194

  Ibidem.
• * 1.195

  Horae B. Virg. ad Sar. Ecclae. ritum Paris. 1534. fol. 48, 49.
• * 1.196

  Omnibus o∣rationibus & Requestis meis.
• * 1.197

  Citante Chemnit. ubi supr.
• * 1.198

  Idem in Ex∣empl. Invocat.
• * 1.199

  Ibidem—
• * 1.200

  Horae B. Virg. Paris. 1534. fol. 38.
• * 1.201

  Officium parv. B. Mariae.
• * 1.202

  1 Kings 2.
• * 1.203

  Missal. ad ••sum Ecclesiae Tul∣lens. ap Chami∣er. Tom. 2. de Cult. Creat. lib. 2. cap. 1.
• * 1.204

  Jer. 50.38.
• * 1.205

  Offic. parvu. B. Mariae. Et in Adventu.
• * 1.206

  Consult. A••t. 21. Jube filio O felix Puer∣pe••a.
• * 1.207

  1. Prayer to a piece of wood; the Cross.
• * 1.208

  Horae B. Virg. Paris. 1534. fol. 66.
• * 1.209

  Breviar. Rom. in Do∣minica Passio∣nis Hymnus sic mutatur; Ad∣auge piis gra∣tiam Reisque dele crimina.
• * 1.210

  Sum. Pars. 3••. Qu. 25. Art. 4.
• * 1.211

  2. Prayer to a piece of Lin∣nen; the Vernacle.
• * 1.212

  Horae B. Virg. ad ri•• Eccl. Sa∣ri••b. fol. 74. Paris. 1534.
• * 1.213

  H••rae B. Virg. ad rit. Eccl. Sar. f. 87. Pa∣ris. 1534.
• * 1.214

  Ibid. f. 84. Obtentu B. Antonii.
• † 1.215

  S. Antony's Fire.
• * 1.216

  Hor. B. Virg. f. 58.
• * 1.217

  Hor. B. Virg. f. 33.
• * 1.218

  2. For Lan∣guage.
• * 1.219

  Sess. 4••. i. De∣cret. d•• Edi••. & usu S. libr.
• * 1.220

  Sess. 22dâ. Can. 9.
• * 1.221

  De E••fectu Sacram. l. 2. c. 13. ad fin.
• * 1.222

  1 Cor. 14.26
• * 1.223

  Rom. 12.1.
• † 1.224

  Joh. 4 24.
• ‖ 1.225

  Es. 29.13, &c.
• * 1.226

  Prov. 23.26.
• † 1.227

  Jer. 30.21.
• ‖ 1.228

  Joh. 4. supr.
• * 1.229

  Es. 29. supr.
• * 1.230

  Decret. Grat. de Consecrat. Dist. 4. c. 86. Retulerunt.
• * 1.231

  Catholick Con∣fer••n••e, by B rnaby Rich, Gent. Servant to the King. pag. 15. l. London. 1612.
• * 1.232

  Dr. Tul••. in 1 Cor. 14. Annotat. 4.
• * 1.233

  Id. ibid.
• * 1.234

  Id. ibid.
• * 1.235

  Preface to the Way to the Church.
• * 1.236

  Miraculous Preachings.
• * 1.237

  1. Doctrine and way of Teaching.
• * 1.238

  Epistol. Jesuit. Libel. Ep. 3. N. 9. Inter Chamier. Ep. Jesuit. Gene∣vae 1599.
• * 1.239

  Ibid. Epâ. 2dâ. Nû. 14.
• * 1.240

  Ibid. N. 6.
• * 1.241

  1 Cor. 4.9.
• * 1.242

  The Jesuits Founder.
• * 1.243

  Book 1. ch. 32. § 9. Lond. 16••7.
• * 1.244

  Ibid. Chap. 35. §. 3. Menot.
• * 1.245

  Ibid. §. ••2.
• * 1.246

  Ibid. Chap. 36. §. 11, 12.
• * 1.247

  Ibid. c. 36. §. 13.
• * 1.248

  §. 17.
• * 1.249

  Serm. Parat. de Sanct. Serm. 20 de S. Agnete.
• * 1.250

  Ibid. de S. Mar∣garetâ. Serm. 46.
• * 1.251

  Se••m. Discip. de Sanc••. S••rm. 31. de S. La••∣tentio.
• * 1.252

  I••id Se m. 48. de 12. fin••••••b. M••ssae.
• * 1.253

  De S. Domini∣co. Se••m. 4. Serm. 201.
• * 1.254

  D. S. Fran••is∣co. Serm. 1. Serm. 262.
• * 1.255

  1. Body.
• * 1.256

  2. Soul.
• * 1.257

  Speculum Mo∣rale: in quo universa fere Sacrae Scrip∣turae loca ex∣planantur.
• * 1.258

  Titul. Crux. pag. 42. M.
• * 1.259

  Ibid. Tit. Eu∣charist. p. 90. D.
• * 1.260

  Farewel Transubstan∣tiation el••e: but 'tis a si ly shift to save their Bacon.
• * 1.261

  Reflections, &c pag. 288. &c.
• * 1.262

  Vinc. Spec. Histor. l. 30. c. 132.
• * 1.263

  2. Hearers.
• * 1.264

  1. Beasts.
• * 1.265

  Speculum. Ex∣emplor. Dist. 10. Ex. 12.
• * 1.266

  Id. Dist. 8. E••. 155.
• * 1.267

  Res mi••a; continuò po••ci illi qui diu multúm{que} in∣tra succos cla∣mitaverunt, precipientis obedientes ad∣jurationi, at{que} imperio, grun∣nire cessave∣runt.
• * 1.268

  Wadding. An∣nal. A. 1213. N. 8. Frater Asine, orem te ut sileas; nec interturbes Verbum Dei quod sitienti huic Populo propono.
• ‖ 1.269

  Dial. l. 4. cap. 98.
• * 1.270

  Mira obedien∣tia animalium brutorum! Simul ste••e∣runt, s••mul descenderunt.
• * 1.271

  Bonavent. de Vit. S. Franc. cap. 8.
• * 1.272

  Capg. Nov. Legend. fol. 160.
• * 1.273

  Dist. 7. Ex. 20.
• * 1.274

  2. Birds.
• * 1.275

  Bonavent. Vit. S. Franc. c. 12. ap. Aloys. Lipom.
• * 1.276

  Spec. Hist. l 30 c. 103. Chron. pars. 3. tit. 24. c. 2 §. 5.
• * 1.277

  Church Hist. l. 17. c. 17.
• * 1.278

  Vinc. Ib. c. 104. & Antonin. ubi supr.
• * 1.279

  Bonav. Vit. S. Fr. ap. Aloys. c. 8.
• * 1.280

  Id. ibid. c. 12.
• * 1.281

  Capgr. Nova Leg. Angl. fol. 72.
• * 1.282

  3. Fish.
• * 1.283

  Anton. Chron. Part. ••. tit. 24. c. 2. §. 5.
• * 1.284

  Dist. 7. Ex. 34.
• * 1.285

  Aliqui pis••es voces emitte∣bant.
• * 1.286

  Cressy. Ch. Hist. l. 21. c. 3.
• * 1.287

  Baron. Mar∣tyrol. May 27.
• † 1.288

  Legend. f. 35.
• ‖ 1.289

  Chron. par. 2. tit. 13. c. 3. fer∣venter praedi∣cabat & cla∣mabat.
• * 1.290

  3. Pair.
• * 1.291

  1 Miraculous Sacraments.
• * 1.292

  1. For Number.
• * 1.293

  S. Aug. de Symb. ad Ca∣techum. 2. cap. 6. Percussum est ejus latus, & statim ma∣navit Sanguis & Aqua, quae sunt Ecclesiae Gemina Sa∣cramenta.
• * 1.294

  Sent. l. 4. Dist. 2 & vid Cassand. Consult. Ar∣tic. 13.
• * 1.295

  Sess. 7. Can. 1. de Sacr. in genere.
• * 1.296

  De Sacram. N. T. l. 4. c. 5. &c.
• * 1.297

  2. For Na∣ture.
• * 1.298

  Con••il. Trid. S ss. 7. c. 6, 7, 8.
• * 1.299

  In John 3.5.
• * 1.300

  Ex ri actio∣nis Sacramen∣talis. De Ess. Sacr. l. 2. c. 1.
• † 1.301

  E••am. Conc. Tr. Pars 2. De opere operato.
• ‖ 1.302

  Vid. Chamier. de Sacr. in gen. l. 2. c. 12.
• * 1.303

  1. Baptism.
• * 1.304

  1. Minister of Baptism.
• * 1.305

  Cap. 1.9. supr.
• * 1.306

  2. Ceremonies of Baptism.
• * 1.307

  De Bapt. l. 1. c. 25.26, 27.
• * 1.308

  C. 25. ubi supr.
• * 1.309

  Chap. 3.9. Supr.
• † 1.310

  Ch. 25. ubi supr.
• * 1.311

  Ibidem.
• * 1.312

  Chap. 27.
• * 1.313

  Ibidem.
• * 1.314

  3. Effects of Baptism.
• * 1.315

  Sess. 5. Decr. 5
• † 1.316

  De Baptism. l. 1. c. 13. Bap∣tismo reipsa tolli omnia peccata: ita ut non solum non imputetur, sed nec sit quod imputari pos∣sit ad culpam.
• * 1.317

  4. Necessity of Baptism.
• * 1.318

  Bell. de Bapt. l. 1. c. 4. Semper Ecclesia credi∣dit Infantes Perire, si abs{que} Baptismo de hac vitâ rece∣dant.
• * 1.319

  5. Their Sub∣jects of Bap¦tism.
• * 1.320

  Magd. Cent. 〈◊〉〈◊〉 c. 6. Rit. circa Bapt.
• * 1.321

  De Rom. P. l. 4. c. 12.
• * 1.322

  Gravam. Cent. German. Na∣tion. Grav. 51.
• * 1.323

  For the Popes baptizing Wax, see Book 2. c. 9. Numb. 8.
• * 1.324

  2. Holy Supper.
• * 1.325

  1. High Mis∣demeanors.
• * 1.326

  Non possit si∣ne gravi pec∣cato omitti. Bell. de Euchar l. 4. c. 10.
• * 1.327

  Decret. Greg. Lib. 3. tit. 41. c. 14. Literas.
• * 1.328

  Bell. ib. c. 7.
• * 1.329

  Jewel. Ar∣tic. 11.
• † 1.330

  De Euch. l. 7. c. 11. Vid. quo{que} Duran∣di Rational. l. 4. de Fract. hostiae.
• * 1.331

  Sic Durand, ubi supr. & Salmer. Tract. 15. in Act.
• * 1.332

  Bell. de Euch. l. 4. c. 13.
• * 1.333

  Missal. Ro∣man. in Canon. Miss. Profert verba Conse∣crationis di∣stinctè Secretè, & attentè.
• * 1.334

  Durand. Rati∣on. l. 4. de Secreta.
• * 1.335

  Bell. de Miss. l. 2. c. 9.
• * 1.336

  Mat. 26. 1 Cor. 11.
• * 1.337

  Concil. Trid. Sess. 21. c. 3.
• * 1.338

  Ibid. Can. 2.3.
• * 1.339

  De Euchar. l. 4. c. 24. ad finem.
• * 1.340

  2. Notorious Treasons.
• * 1.341

  Conc. Trid. Sess. 13. c. 1. Bell. de Euch. l. 1. c. 2.
• * 1.342

  Luk. 24.
• * 1.343

  John 14.
• * 1.344

  Mat. 28.
• * 1.345

  Conc. Trid. Sess. 13. c. 4. & Can. 2. &c.
• * 1.346

  Mat. 26.29. Patet quòd ip∣se Dominus Eucharistiam unà cum Dis∣cipulis ederit & biberit: Chrysostomus notat ideo Christum ip∣sum edisse & bibisse ut tran∣quillo animo ad communi∣cationem my∣steriorum in∣duceret. Pa∣raeus in loc.
• * 1.347

  Hos. 9.7. Jer. 50.38.
• * 1.348

  Concil. Trid. Sess. 13. c. 5. & Can. 6.
• * 1.349

  Apis.
• * 1.350

  Id. Sess. 22. c. 1, 2, &c.
• * 1.351

  Ibid. Sess. 22. Can. 3.
• * 1.352

  Mat. 15.17.
• * 1.353

  2 Miraculous Censures.
• * 1.354

  1. Manner.
• * 1.355

  Caus. 11. q. 3. c. 106. De••ent.
• * 1.356

  Cent. 13. c. 6.
• * 1.357

  Rev. 13.13.
• * 1.358

  2. Causes.
• * 1.359

  Sam. part. 3. tit. 24.
• * 1.360

  Grat. Decret. Dist. 34. c. 4. ••q••i non ha∣••et U••o••em, & pro U••ore Concubinam, à Communione non r••pellatur.
• * 1.361

  Magdeb Cent. 8. c. 7. Peccata Gubern. Eccl.
• * 1.362

  Cent. 13. c. 6. de Clave li∣gante. Ibidem.
• * 1.363

  S. Antonin. Sum. Pars. 3. tit. 24. c. 72.
• * 1.364

  Acts and Mon. K. Henr. 4.
• * 1.365

  Id. ibid.
• * 1.366

  Id. K. Edw. 3
• * 1.367

  Id. K. Henr. 1
• * 1.368

  Id. K. Edw. 3
• * 1.369

  Id. K. Henr. 2
• * 1.370

  D. Auroul••. Flor. Exempl. Tom. 1. tit. 63. Ex. 9.
• * 1.371

  Sess 25. c. 3. In∣ter Dec. Refor.
• * 1.372

  Sum. Angel. Verbum Ex∣communicat. decasibus.
• * 1.373

  3. Subjects.
• * 1.374

  1. Men.
• * 1.375

  Dead.
• * 1.376

  See that, and of other also, Book 3. Ch. 3.
• * 1.377

  Sess. 8. Tom. 3. ap. Surtum. And ••o•• Acts and Mon. in Rich. 2.
• * 1.378

  Flor. E••. Tom. 1. Tit. 62. Ex 1
• * 1.379

  Living.
• * 1.380

  Dist. 40. c. 6. Si Papa.
• * 1.381

  Ans. to Har∣ding. Art. 4.
• * 1.382

  Book 1. c. 6.
• † 1.383

  Flor. Exempl. Tom. 1. Tit. 61 & 63.
• * 1.384

  2. Devils.
• * 1.385

  S. Antonin. Chron. par. 2. tit. 17. c. 5. §. 9. Daemonem{que} cum universo qui aderat cae∣tu Excommu∣nicavit.
• * 1.386

  3. Sparrows.
• * 1.387

  De Tempore. Sermo. 69. ad finem.
• * 1.388

  4. Flys.
• * 1.389

  De Vità. S. Bern. l. 1. c. 12.
• * 1.390

  5. Nut-Tree.
• * 1.391

  Capgrav. de S Wo••stan. s 333.
• * 1.392

  6. Orchard.
• * 1.393

  Prom. t••ar. Serm. Disc. De E. Exemp. 41.
• * 1.394

  7. An Hollow Tree.
• * 1.395

  Ho••. Ex. T••m. 1. tit. 60. Ex. 2.
• * 1.396

  8. Wood, & Fish-pond.
• * 1.397

  Spec. Exemp. Dist. 9. Ex. 61.
• * 1.398

  9. Manchet-Bread.
• * 1.399

  Flor. E••emp. Tom. 1. ti••. 60. Ex. 3.
• * 1.400

  10. White Loaf.
• * 1.401

  Append. Ex. 104.
• * 1.402

  4. Pair.
• * 1.403

  1 Miraculous Penances.
• * 1.404

  Conc. Trid. Sess. 13. c. 9. & Ca••. 13.
• * 1.405

  Bell. de Poenit. lib. 4 c. 15.
• * 1.406

  1. Ridiculous Lenity of Po∣pish Penan∣ces.
• * 1.407

  Fox Acts and Mon. K. Hen. 4. Ex Registro ipsius Archie∣piscopi.
• * 1.408

  Colloq. Exor∣cism.
• * 1.409

  Dialog. lib. 4. c. 62.
• * 1.410

  Epist. Jesuit. li••es. Ep. 5. In∣ter. Ep. Jesuit. Chamier. E••∣cus. Genevae. 1599.
• * 1.411

  Ibidem.
• * 1.412

  Ibid. Ep. 3.
• * 1.413

  Ibidem.
• * 1.414

  Ibid. Ep. 5.
• * 1.415

  Nec desinunt appellare suas illas Paeniten∣tias Satisfacto∣rias, E•• piato∣rias, & Meri∣torias.
• * 1.416

  Say, from London to the Burrough; or from Middlesex into Surry.
• * 1.417

  Ibid. Ep. 4. N. 16.
• * 1.418

  Ibidem.
• * 1.419

  Jesuits Morals Book 2. Part 1. Ch. 5. Art. 2. N. 21740. pag. 251.
• * 1.420

  2. Barbarous Severity of them.
• * 1.421

  1. Voluntary.
• * 1.422

  Church Hist. l. 28. c. 17.
• * 1.423

  Festival. in die Corp. Christ. fol. 53. Quoted by Reflect. upon Devo••. of R. C p. 334.
• * 1.424

  Vit. S. Franc. c. 2. &c. 3.
• * 1.425

  Cap. 5.
• * 1.426

  Vinc. S••ec. Hist. ••. ••0. c. 112.
• * 1.427

  Ribadeneira in Vitâ. lib. 1. c. 5. & 11.
• * 1.428

  S. Antonin. Chron. Pars 3. Tit. 24. c. 14. §. 3.
• * 1.429

  2. Necessary.
• * 1.430

  Fox. Act. & M. in Rich. 2.
• * 1.431

  Id. K. Hen. 2.
• * 1.432

  Baron. Annal. Eccl. A. 1174. N. 5. 6.
• * 1.433

  B. 1. c. 6. N. 2.
• * 1.434

  In vita Gre∣gor. 7.
• * 1.435

  B. 1. c. 6. N. 3.
• * 1.436

  2. Miracu∣lous Par∣dons.
• * 1.437

  Sess. 25. con∣tin. Decr. de Indulg.
• ‖ 1.438

  Exam. Conc. Trid. P. 4. de Indulg. Arg. 1.
• ‖ 1.439

  De Indulgentiis nil expressè ha∣bemus in Sa∣cr. Scrip. Nec in dictis anti∣qu••rum Docto∣rum sed moder∣norum. Sum. 1. part. tit. 10. c. 3. In prin∣cipio.
• ‖ 1.440

  Art. 18. Ad∣modum serò re∣pertus apud Christianos. Apud priscos nulla vel ra∣rissima mentio. Graecis ad hunc us{que} diem non est creditus.
• * 1.441

  Contra Lu∣ther. de Indulg. citant. J••ello Defence of Ap••∣log. P. 5. c. 7.
• * 1.442

  De Indulg. l. 2. c. 10. Possent niti auctoritate divinâ cognitâ per traditionem Apostolorum, quomodo alia non pauca.
• * 1.443

  Matt. 19.8.
• * 1.444

  Heb. 10.12, 26. & 7.27. Gal. 1.6, 7, 8.
• * 1.445

  Exam. Conc. Tr. Par. 4. l. 4. de Indulgent.
• * 1.446

  1. Goodness of Popish Pardons.
• * 1.447

  Exam. Par. 4. de Indulg. ad finem.
• * 1.448

  Ap. Eund. ibid. Et Sleid. Com∣ment. l. 13.
• * 1.449

  Concil. Late∣ran sub Inno∣cent. 3. Cap. 62.
• (‖) 1.450

  Plarina in vità ejus.
• * 1.451

  Ibidem.
• (b) 1.452

  Chap. 12. infra.
• ‖ 1.453

  Idem in vità Clem. 6.
• (c) 1.454

  Onuphr. in notis ad Pla∣tin. & in Rom. Pont. Chron.
• * 1.455

  Idem in vita Xyst. 4.
• * 1.456

  Exam. par. 4. cap. 4. De Mul∣tipli••atione Jubilaeorum, &c.
• * 1.457

  2. Cheapness of Popish Pardons.
• * 1.458

  1. For the Poor.
• * 1.459

  Ap. Chemnit. Ex. Conc. Trid. P. 4. c. 4. S. De Multiplic. Ju∣bilaeorum. ad fin. Qui datus es in lucem gen∣tium.
• * 1.460

  Ibid. S. De In∣dulgent. Sta∣tion, &c.
• * 1.461

  Ibidem.
• * 1.462

  Anno 1675.
• * 1.463

  Horae B. Virg. fol. 48. Edit. Paris. 1534. 4^to.
• * 1.464

  Ibid. fol. 66.
• * 1.465

  Ibid. fol. 62.
• * 1.466

  Ibid. fol. 69.
• * 1.467

  Prayers be∣ginning with O Jesu. Ibid. fol. 60.
• (a) 1.468

  Fol. 45.
• (b) 1.469

  Fol. 66.
• ‖ 1.470

  Fol. 72.
• (c) 1.471

  Fol. 76.
• (d) 1.472

  Fol. 66.
• (e) 1.473

  Fol. 78.
• (f) 1.474

  Fol. 73.
• (g) 1.475

  Fol. 74.
• (h) 1.476

  Fol. 66.
• (i) 1.477

  Fol. 72.
• (k) 1.478

  Fol. 75.
• (l) 1.479

  F. 66. & 85.
• (m) 1.480

  Fol. 73.
• * 1.481

  2. For the Rich.
• * 1.482

  Lib. Calamit. 3.
• * 1.483

  In vitâ Hadri∣ani 6ti.
• ‖ 1.484

  Ex Chemn. Exam. P. 4. c. 4. S. de multi∣plic. Jubilaeor.
• * 1.485

  A World of Wonders: or, A Preparative to the Apolo∣gy for Herodo∣tus, chap. 38. numb. 20.
• * 1.486

  Taxa Cancel∣laria Apostoli∣cae, Paris.
• * 1.487

  Foulis History of Romish Ty∣ranny and Usurpations.
• * 1.488

  Protestant Al∣manack, Anno 1668. 2d Part.
• ‖ 1.489

  Comment. in Epist. ad Tit. c. 1. Digress. 2.
• * 1.490

  Ex Chemnit. ubi supr.
• * 1.491

  5 Payr.
• * 1.492

  1. Miraculous Holy things.
• * 1.493

  Numb. 16.3.
• * 1.494

  1. Natural.
• * 1.495

  Their huge Number.
• * 1.496

  Ex libro à Stephano Planco de Pa∣taviâ, Romae excuso, Anno 1489. transla∣ted by Thom. Becon in a little tract, the title whereof is, The monstrous Merchandise of the Romish Bishop, in the Second Part of Becon's Books.
• * 1.497

  H••okers Ec∣cles. P••li••ie; in the Preface.
• * 1.498

  De Reliq. sanct. lib. 2. c. 1. & 4.
• * 1.499

  Reliques a∣bout our Sa∣viour.
• * 1.500

  Calvin. Admo∣nitio de R••liq. Genevae 1597. pag. 275. 289.
• † 1.501

  Atqui è lotio.
• * 1.502

  Vespasian.
• * 1.503

  Ibidem, p. 276.
• * 1.504

  Ibidem.
• * 1.505

  Ruff. Hist. l. 1. c. 8. Socr. Hist. l. 1. c. 13.
• * 1.506

  De obitu Theod.
• † 1.507

  Integrum ••a∣vis onus effice∣rent. scil. part. pag. 277. ubi supr. (Navis oner a∣ri e justum••••us. Erasm. Coll. Peregrin. Rel. E••g.)
• * 1.508

  About the V. Mary.
• * 1.509

  Calv. ubi supr. p. 282.
• * 1.510

  John the Baptist.
• * 1.511

  Matt. 14.10.
• * 1.512

  Ruffin. l. 2. c. 28.
• * 1.513

  Calv. p. 283.
• * 1.514

  Ibidem.
• * 1.515

  P. 284.
• * 1.516

  Paul and Peter.
• * 1.517

  P. end.
• * 1.518

  P. 285.
• * 1.519

  Other Apo∣stles.
• * 1.520

  Ibidem.
• * 1.521

  Pag. 286.
• * 1.522

  The VVild Behaviour towards them.
• * 1.523

  Sess. 25. Decret. De Invocat. Venerat. & Reliq. SS. &c.
• * 1.524

  De Reliq. SS. l. 2. c. 25.
• * 1.525

  De SS. Beat. l. 1. c. 14.
• * 1.526

  Exam. Concil. Trid. Par. 4. ipso limine.
• * 1.527

  2^da 2^dae. q. 96. a. 4. 3^m.
• * 1.528

  Gen. 23.19. & 25.9. ch. 49.31. & 50.13.
• * 1.529

  Matt. 14.12. Acts 8.2. Mat. 27.59, 60.
• * 1.530

  2. Artificial Holy things.
• * 1.531

  1. Holy Images.
• * 1.532

  De Imag. sanct. l. 2. c. 21.
• * 1.533

  Ibidem c. 23.
• * 1.534

  Ibidem. c. 25.
• * 1.535

  Ibidem. c. 25.
• * 1.536

  Quod idem ho∣n••r d beatu•• Imagin•• & Exemplari. Bell. de Imag. S. l. 2. c. 20. ubi laudantur DD. maximi nominis; mini∣mùm, 9.
• * 1.537

  Exod. 20.4.
• * 1.538

  Europae Specul. Title: Of con∣cealing Docr. & Opin. in the Reform. near the end, p. 141. Lond. 1673.
• † 1.539

  Hor. B. Virg. fol. 185.
• ‖ 1.540

  Dialog. 4. c. 21. per tot.
• * 1.541

  De Reliq. SS. l. 2. c. 7.
• * 1.542

  Thes. Gr. Tam latè patere, quàm Latin. Imago & Si∣mulachrum.
• † 1.543

  De Rel. SS. l. 2. c. 7.
• ‖ 1.544

  De Imagin. l. 21. c. 9, 10, &c.
• * 1.545

  Joves tres— primum secun∣dum Natos in Arcadià— Ter∣tium Creten∣sem, Saturni filium. Cicero de Naturâ De∣orum, lib. 3. ipso medio.
• * 1.546

  Ex Pontificali R m. ap Ch••m∣n••t Exam. Par. 4. De Imagin. ad ••nem.
• * 1.547

  Juravit illl se∣nex; Per in∣habitantem in altissimis nulli dicam quae mihi dixeris. Pra••••m Spirit. cap. 45. Tom. 7. Bibl. Patr. Paris 1610.
• * 1.548

  Psal. 115.5, 6, 7.
• * 1.549

  2. Holy Wa∣ter.
• * 1.550

  Portifor. seu Breviar. Sa∣risbur. Par. Aestival. in princip.
• * 1.551

  3. Holy Bread.
• * 1.552

  Ibidem.
• † 1.553

  Second Part Monstrous Mer∣chandise of Romish Bishop. Of Holy Bread. fol. 209.
• * 1.554

  Non operantur infallibiliter. De Cult. SS. l. 3. c. 7. Tertiò ad fugandos Daem••nes.
• † 1.555

  Sine hoc signo nihil co••secrari possit. De Con∣firm. lib. 2. c. 13. ad princip.
• * 1.556

  4. Agnus Dei by the Pope him∣self.
• * 1.557

  Sacrar. Caerem. Lib. 1. cap. 5, 6, 7. Sect. septim.
• * 1.558

  Ibidem. c. 8.
• * 1.559

  Deus om••ia▪ sancti••icati•• num Domi•••••• Dominus, ••c.
• * 1.560

  Virgil. Eclog. 8.
• * 1.561

  2. Miraculous Holiness.
• * 1.562

  1 Extr••or∣dinary.
• * 1.563

  For the De∣gree.
• * 1.564

  Phil. 3 1••, 14.
• * 1.565

  1 Cor. 13 1.
• * 1.566

  2 Pet. 3. ult.
• * 1.567

  Cap. 3.2.
• * 1.568

  Cap 2.1••.
• * 1.569

  1 John 1.8.
• * 1.570

  De Rom. P. lib. 3. c. 23. ad Chyr. Antith 6
• * 1.571

  De Justif. lib. 4. c. 11.12.
• * 1.572

  Nec tam con∣tra, quàm pre∣ter Legem Dei sunt.
• * 1.573

  Sess. 6. cap. 11.
• * 1.574

  For the kind
• * 1.575

  Vid. Bellarm. de monach. l. 2. c. 7.
• * 1.576

  Luk. 17.10.
• * 1.577

  Ibidem c. 9.
• * 1.578

  Ibid. c. 8.
• * 1.579

  Ibid c. 2. S. No∣ta Tortio.
• * 1.580

  2. Ordinary.
• * 1.581

  1 Popish Faith.
• * 1.582

  Of the right understanding Holy Script. p. 53.
• (a) 1.583

  Hierarch. l. 1. c. 5. paulò ante finem.
• (b) 1.584

  Contra Pro∣legom. Brent. l. 3. mox ab initio.

  For which they all seem to be beholden to S. Antonin. Sum. Par. 1. tit. 5. c. 2. sect. 1. Though he in∣de•••• layes the Tale on a sick Doctor.
• (c) 1.585

  In Luke 12.11.
• * 1.586

  De Justif. l. 1. c. 7. Quod dicant se reve∣renter credere quicquid Ec∣clesia d••cet, etsi mini s ea intelligant.
• * 1.587

  Meli••s per ig∣norantiam quam per ••••ti∣tiam definitar.
• * 1.588

  1 Pet. 3.15.
• * 1.589

  John 4.22.
• * 1.590

  Hos. 4.6.
• * 1.591

  Jewel A t. 27.
• * 1.592

  2. Popish Charity.
• * 1.593

  1. To their Brethren.
• * 1.594

  Tom. 2. Book 2. cap. 2. Art. 3, 4, 5, 6, &c.
• * 1.595

  Tambourin, Amicus, Di∣castillus, Fil∣liutius, Vas∣quez, Sanchez, Bauny, Lay∣man, Tolet, Sa, &c.

  Ibidem. numb. 22650.
• † 1.596

  Additionals. Propos. 15. the first Ser. 7.12.14.6.8.
• * 1.597

  De Homicid. Qu. 64. q. 8. conclus. 2.
• * 1.598

  Epistol. Jesuit. epist. 2. n. 8.
• * 1.599

  Ibidem. n. 7.
• † 1.600

  Concil. Colon. Tom. 4 p. 838. ap. Sur. Edit. Colon. Ann. 1567.
• * 1.601

  De Schism. Fo. 1, 2, 3.
• * 1.602

  2. To Here∣ticks.
• * 1.603

  Waldenses.
• * 1.604

  Commentar. lib. 16.
• * 1.605

  Paris Mas∣sacre.
• * 1.606

  Thuan. Hist. lib. 52.
• ‖ 1.607

  Vol. 1. Ora∣tion. 22. pag. antepen. O diem illum plenum laetitiae & hilaritatis, quo tu, Beatiss. Pater, hoc ad te nunci•• allato, Deo immor∣tali & Divo Ludovico, cu∣jus haec in ipso pervigilio eve∣nerant, gratias acturus, indictas à te supplicatio∣nes pedes obiisti.
• * 1.608

  Theat. Histor. Maximil. 2. Imperat. 47. p. 789.
• * 1.609

  Irish Re∣bellion.
• * 1.610

  Irish Rebell. pag. 6.
• * 1.611

  Irish Reb. pag. 109.
• * 1.612

  Hic Cap. 6. Num. 4.
• * 1.613

  3. To Hea∣thens.
• * 1.614

  Bellarm. de Not. Ecclesiae. l. 4. c. 12. In novo orbe mul∣ta millia Gen∣tilium converte∣runt.
• * 1.615

  Relection. 5 De Indis Pro∣pos. 5.
• * 1.616

  Praefat. ante Osorium de Gest. Ema∣nuel. Per 700 milla∣ria vix ulli postmodum In∣colae.
• † 1.617

  Pag. 17. ap. D. White, Way, sect. 49.5. Way to the true Church. sect. 49. numb. 6, 7, 8, 9, 10.
• * 1.618

  Spanish Colony, P. 1. 12.
• * 1.619

  P. 2.
• * 1.620

  P. 55.
• * 1.621

  P. 92.
• * 1.622

  P. 6.
• * 1.623

  P. 17.
• * 1.624

  P. 48.
• * 1.625

  P. 6.
• * 1.626

  P. 4.
• * 1.627

  P. 15.
• * 1.628

  Prov. 12.10.
• * 1.629

  Genes. 49.5, 6.
• * 1.630

  3. Popish Ʋnity.
• * 1.631

  Bell de N••t. Eccles. l. 1. c. 10.
• * 1.632

  1. Particular Members.
• * 1.633

  Act. and M••n. Will. Conq. 〈◊〉〈◊〉. 4. Begin.
• * 1.634

  ∴
• * 1.635

  Act. and Mon. K. Hen. 2. Ann. ••177.
• * 1.636

  Praesert. Cent. 12. c. 8. de Schism.
• * 1.637

  Fourth Pillar of Papistry; at the end of Synops. Papis∣mi.
• * 1.638

  2. Publique Bodies.
• * 1.639

  1 Cor. 1.11; 12
• * 1.640

  Esa. 9.21.
• * 1.641

  Ans. to Cha∣rity mistaken. Sect. 6.
• ‖ 1.642

  In August. De Civit. D. l. 20. c. 26.
• * 1.643

  Part. 1. Sect. 15, 16, &c. 21, &c.
• * 1.644

  C••ll. Funus.
• † 1.645

  Quodlibets of Relig. & State.
• * 1.646

  Extr. Com. lib. 5. tit. 7. c. 1. Inter cuncta••.
• * 1.647

  3. Heads them∣selves.
• * 1.648

  In Practice.
• * 1.649

  De Schism.
• † 1.650

  De Schism. & Concil.
• * 1.651

  Pontific. Rom. Chronicon.
• * 1.652

  Platina in Vit. Form. Bonif. 6. and Steph. 6.
• * 1.653

  In vit. Rom.
• * 1.654

  Idem vit. Th.
• * 1.655

  Id. vit. Serg. 3.
• * 1.656

  In vit. Serg. 3.
• * 1.657

  In vit. Ste∣phan. 6.
• * 1.658

  In Doctrine.
• (a) 1.659

  Caus. 35. q. 2. 3. c. 7. Nullam.
• (b) 1.660

  Ibid. c. 3. De propinquis.
• (c) 1.661

  Caus. 24. q. 2. c. 2. Le∣gatur.
• (d) 1.662

  C. 6. Sanè.
• (e) 1.663

  De Con∣secrat. Dist. 4. c. 28. Multi sunt.
• (f) 1.664

  C. 80. De trinâ.
• (g) 1.665

  Ibid. c. ••4. A quodam.
• (h) 1.666

  Ibid. c. 30. Si revera.
• (i) 1.667

  Ibid. c. 52. Quos à Paga∣nis.
• (k) 1.668

  Ibid. c. 24. c. 23. Roman. Pontif.
• * 1.669

  De Baptism. l. 1. c. 7.
• (l) 1.670

  Sext. Decret. l. 5. tit. 12. c. 3. Exiit qui.
• (m) 1.671

  John 22. Extrav. tit. 14. c. 4. Cum inter.
• (n) 1.672

  Caus. 30. q. 3. c. 4. Super quibus.
• (o) 1.673

  Ibid. c. 5.
• * 1.674

  Decret. Greg. l. 4. tit. 11. c. 1. Ʋtrum. Cano∣nes contrarii inveniuntur.
• * 1.675

  Chap. 2. above, & B. 1. c. 7.
• * 1.676

  Decr. Grat. Dist. 63. c. 22. Hadrianus. & 23. In Synodo.
• ‖ 1.677

  Caus. 2. q. 7. c. 40 Petrus. 2 pars.
• * 1.678

  Ibidem. c. 41. Nos si.
• * 1.679

  Dr. James Bellum Papale. and Apology.
• * 1.680

  4. Popish Fidelity.
• * 1.681

  1. In Words.
• * 1.682

  Haeretic. num. 15.
• * 1.683

  Sleid. Com. l. 3. Anno 1521.
• * 1.684

  Concil. Con∣stant. Sess. 19. Titu••. Quod non obstantib. salvis conducti∣bus Imperato∣ris, regum, &c. possit per judi∣cem competen∣tem de haereti∣ci pravitate inqu••••i. Surius. Tom. 3.
• * 1.685

  Haereti••is suas haereses perti∣naciter defen∣denti••us Sal∣vum Con∣ductum non patrocinari.
• * 1.686

  Sir J. Temple, I••ish Rebell. p. 91, 93, 117, &c.
• * 1.687

  Sleid. Com. l. 16. Ann. 1545. Comment. l. 3. An. 1521. sic & M. Adam. in vit Lutheri.
• * 1.688

  M••l••n. l. 1. c. 2. ap. Becon.
• * 1.689

  Book. 1. c. 1. A. 6. P. 2. S. 1. per totum.
• * 1.690

  ☜
• * 1.691

  2. In Deeds.
• * 1.692

  They forge false Trea∣tises.
• * 1.693

  Of the Cor∣ruption of Script. Counc. & Fathers, Part. 1.
• * 1.694

  They corrupt True Ones.
• * 1.695

  Part. 2. ibid.
• * 1.696

  Ibid. Part 4. M••stery of In∣dic. Expurgat.
• * 1.697

  Gal. 3.15.
• * 1.698

  Idem ubi supr.
• * 1.699

  5 Popish Chastity.
• * 1.700

  Qu•• solut i••li∣cere ut vel caeli∣bes permaneant vel concubinas alant. Gravam Germ. Cent. Num. 91. Ibidem. Num. 31. Se scire hunc esse morem ut accept ••••ecuniâ scortationem suis permittant Sl••idan. Com. 4 1524.
• * 1.701

  Labyrinth. Tract. 6. c. 35.
• * 1.702

  De Schism. & Concil. Schism 14. Relict•• usu matri••••n i•• vag••s, d ss lu∣tas. & ill••gi••i∣mas libidines s••ctantur, ne quid asper••us dicam. Ʋt le∣gitimae ma••is & seminae c••n∣junctio in adul∣terium c••nver∣tatur, & ho∣nesta foeminae unius coha••i∣tatio va••iis li∣bi••i••ibus •• l∣latur.
• * 1.703

  Epist. Divi Hulder. Angu∣stens. Episc. adversus con∣stitut. de Cleri Caelib. At the end of Antilo∣gia Papae Addens ex 〈◊〉〈◊〉 p••••te meli est nubere qu••••m mortis occasi••∣rem praebere.
• * 1.704

  Act. & Mon. Book 3. King Ethelwulfe, near the begin∣ning.
• * 1.705

  De Corrupto Statu Ecclaes. c 23. Quid obse∣cro aliud su••t h••c tempore pu∣ellarum mona∣steria nisi quaedam, non dico Dei san∣ctuaria, sed Veneris exse∣cranda prosti∣bula; sed la∣scivorum & impudicorum quaedam ad li∣bidines ex∣plendas rece∣ptacula? Ʋt idem sit hodie puellam velare quod publicè ad scortandum exponere.
• * 1.706

  Balaeus in Act. Pontif. Rom. ad lecto∣rem.
• * 1.707

  Consult. Ar∣ti••. 23 •• res jam re∣di••t ut vix Cent••simum invenias, qui a omni commercio feminarum abstineat. Ibidem.

  Eo rec••ssitatis prop••modum res redacta•• ut aut Co••juga∣tus, aut Con∣c••binarius Sa∣cerd••s sit ad∣mit••endus.
• * 1.708

  Amici, mag∣nam fecimus p••st ••uam in har•• urbem venimus Utili∣tatem & E∣leemosynam. Quando enim p••imo huc veni∣mus tria vel quatuor prosti∣bala inveni∣mus. Sed nunc recedentes u∣num solum re∣liquimus. Ve∣rùm ipsum du∣rat continua∣tum ab Orien∣t••li Portâ ci∣vitatis usque ad Occidenta∣l••m. M. Paris Anno 1251.
• * 1.709

  Mat. Paris Hen. 2. An. 1125. Res notissima, negari non po∣tuit, dum mag∣num decus in summum dede∣cus mutavit: saith he.

  Quod sacerdo∣tes fiant Mar••∣ri multò esse gravius pecca∣tum▪ qu••m si plurimas ••omi meretrices ••∣lant. Sleid. Com. ubi supr.
• * 1.710

  6. Popish Contentati∣on.
• * 1.711

  Mica 3.11.
• * 1.712

  Additionals to the Mystery of Jesuit. p. 96. prop. 29.
• * 1.713

  Horac••. Ep l. 1 Ep.
• * 1.714

  Mantuan Ec∣log. 5.
• * 1.715

  B. 2. c. 8. numb. 4.
• * 1.716

  Avaritiae stu∣dium Ecclesi∣asticis ita cor∣rupit ipsorum intellectum, ut eorum damna∣tio inde eviden∣ter apparet, &c. J. Marius Belga. de Schism. & Concil. pars 3. c. 15. ad fin.
• ‖ 1.717

  Sedes clemen∣tissima quae nullis deesse consuevit, dum∣modò aliquid Albi vel Rubri intercederent. Anno 1103.
• * 1.718

  Anno 1238. ad anni initium. Anno 1248.
• * 1.719

  Anno 1245 a•• anni intutio. p. 6.
• * 1.720

  Ibidem.
• * 1.721

  Theodor a Niem. Labyr. Cap. 37.
• * 1.722

  Gravam. Germ. N. 1, 2, 3, 4, &c.
• ‖ 1.723

  Ʋt in Bara∣thrum Rom••nae Avaritiae ••mnia demergantur. Anno 1216. ips•• limine.
• * 1.724

  Importabile est qu••d man∣datur, & im∣p••ssibile pr••pter rerum defectus. Anno 1247. Gravam. N. 5, 6. In fu••u∣rum impune transgredi li∣ceat. Num. 34, 35, 36.
• * 1.725

  N. 67, 68.
• * 1.726

  N. 78.
• * 1.727

  N. 82. 86.
• * 1.728

  Pro Libertat. Eccl. Gallie. advers. R••m. Aul. Defens. Paris. Cur. Num. 67. Ap. D. White, De∣fens. of Way, Ch. 5. Sect. 2.
• * 1.729

  Defens. of Apo∣log. at the end.
• * 1.730

  Ibidem.
• * 1.731

  The Sixth & last payr.
• * 1.732

  1. Miraculous Rule.
• † 1.733

  Non solùm Pont. Rom. non potest errare in fide, sed neque Rom. particu∣laris Eclesia. Bellarm. de R. P. l. 4. ••
• * 1.734

  〈…〉〈…〉 ••d.
• * 1.735

  1. Tradition.
• * 1.736

  Ses••. q. D••cr••••. De Can. Sc ipt.
• * 1.737

  Chap. 1. S. 1••
• † 1.738

  De Verb. D. non script. l. 4. c. 4. initio.
• * 1.739

  Ibid. Cap. 5. D••monstravi∣mus Scripturas sine Traditi••∣nibus nec om∣nino neces••••∣rias, nec suffi∣cientes faiss••.
• * 1.740

  Exam C••nc Trid. P. 1. De Tradit.
• † 1.741

  Decret. Gra∣tian. Distinct. 40. c. 6. Si Papa, in Annotat. Illius velle, il∣lius nolle tan∣tùm explorant; ut ad ejus ar∣bitrium suam conversationem remittant aut intrudant. Edi••. Colon. 1631.
• * 1.742

  Nulli fas est vel velle, vel posse tran••gredi Ap••stolicae sedis praecepta. Decr. Grat. D. 19. c. 5. Nulli. Et, Quòd Papa ap∣probat, vel re∣probat, & nos approbare vel reprobare de∣bemus. Ib. Si Roman. in Gloss.
• ‖ 1.743

  De Rom. P. l. 4 c. 1, 2, 3.
• † 1.744

  Chap. 1 Sect. 10. hic.
• * 1.745

  Bellarm. de Rom. P. l. 4. c. 5•• ad fin. If the Pope should erre in commanding Vices, or for∣bidding Ver∣tues, the Church were bound to believe Vices good, and Ver∣tues bad, unless she would sin against Con∣science.
• * 1.746

  John 4.20.
• * 1.747

  Act. 17.18, 19.
• * 1.748

  2. Vulg. Lat. Bible.
• * 1.749

  Sess. 4. Decret. de Edit. & Usu S. Libr.
• * 1.750

  Helvic. Theat. Hist. A. M. 3610.
• * 1.751

  Bud. Com. Gr. L. & Steph. Append. ad Thesaur.
• * 1.752

  1. Anti∣grammati∣cal.
• * 1.753

  Majori quam antehac un∣quam Docto∣rum Studi••, ad veritatem He∣braicam, & probatissimo∣rum exempla∣rium fidem emendata.
• * 1.754

  1. Barbarisms.
• * 1.755

  2. Soloecisms.
• * 1.756

  2 Antitheo∣logical.
• * 1.757

  In 1. Additi∣ons to Scrip∣ture.
• * 1.758

  Vid. Whitak. Contr. 1. Q. 1. De Lib. Canon
• * 1.759

  2. Subtra∣ctions.
• * 1.760

  3. Alterati∣ons.
• * 1.761

  Calvin Antidot. S••n. Trident. S••ss. 4.
• * 1.762

  1. To a quite Different Sense.
• * 1.763

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Gloriam 〈…〉〈…〉. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Segregavit p••um ••ib•• Et tacete. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 〈◊〉〈◊〉 super no••.
• * 1.764

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 〈…〉〈…〉.
• * 1.765

  M••••••••. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.766

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.767

  2 Plain con∣trary.
• * 1.768

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 〈…〉〈…〉. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 〈…〉〈…〉. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 〈…〉〈…〉. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 V••m tu••m c••r••m 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Ir••sc••••ur 〈…〉〈…〉. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 〈…〉〈…〉.
• * 1.769

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.770

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.771

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.772

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.773

  3. Flat Nonsense.
• * 1.774

  O••rs Psal. 22. 2. latter part.
• * 1.775

  Ours Ps. 32.4.
• * 1.776

  Ours Ps. 38.••.
• * 1.777

  Ours Ps. 68.13, 14.
• * 1.778

  Ours Psal. 90.9, 1••. &c.
• * 1.779

  Contr. 1. q. 2. c. 2. ad fin.
• † 1.780

  De optim. Gen. Interp. Script. l. 3. c. 1. 3, 4, &c.
• * 1.781

  2. Miraculous Church.
• * 1.782

  In Convers. S. Paul. Serm. 1. sub init.
• * 1.783

  1. The Head of Roman Church.
• * 1.784

  1. Ʋniversal.
• * 1.785

  De Rom. P. l. 2. c. 31.
• * 1.786

  Supr. C. 1. Sect. 7.
• † 1.787

  Ep. lib. 4. E••. 33 Novum, Erroris Nomen, Perversum, Te∣merarium, Stultum, Su∣perbum, Pr••∣phanum, Ne∣fandum, Ausus Nefarius, No∣men Blasphe∣miae, &c.
• * 1.788

  Fidenter di∣co, quia quis∣quis se Ʋniver∣salem Sacer∣dotem vocat, vel vocari de∣siderat, in ela∣tione suà Anti∣christum prae∣currit; quia superbiendo se caeteris praepo∣nit. lib. 6. ep. 30. Contra Statuta Evan∣gelica, contra Canonum De∣creta novum Nomen. Lib. 4. Ep. 32.
• † 1.789

  Bell. ubi supr.
• ‖ 1.790

  Lib. 4. Ep. 76. & 80. & 82. Nullus un∣quam tam pr••∣phano vocabulo uti consensit.
• † 1.791

  Dist. 99. c. 3. Primae Sedis. De Rom. P. l. 2. c. 31. ad fin.
• * 1.792

  Ju••emus ut omnia ret••••e∣antur, nihil ad∣datu••, mutetur, ••ut im••••i••••∣tur.
• † 1.793

  P••••mae Sedis Epi•••• ••us n••n appelletur Princeps Sa∣cerdotum, vel Summus Sa∣cerdos, au•• ali∣quid hujusmodi. Dist. 99. c. 3. supr.
• * 1.794

  2. Ʋncon∣troulable.
• * 1.795

  Chap. 6, 7, 8.
• * 1.796

  Caus. 9. Qu. 3. à C. 9. ad sin.
• ‖ 1.797

  C. 10. pater.
• † 1.798

  C. 13. Nemo judicabit Pri∣mam Sedem justitiam tem∣perare deside∣rantem. Neque enim ab Au∣gusto, neque ab omni Cle∣ro, neque à Regibus, neque à Populo Ju∣dex judicabi∣tur.

  Dist. 40. Cap. 6. Si Papa. Caus. 9. c. 14. Aliorum.
• * 1.799

  C. 15 F••cta. ibidem.
• * 1.800

  Lib. 1. Tit. 7. Cap. 3. Natu∣ram rerum immutat: de nullo potest ali∣quid facere: in his quae vult ei est pro ra∣tione volun∣tas: nec est qui dicat, Cur ita facis? P••est supra jus dis∣pensare. De injustit â p••test facere justiti∣am, &c.
• * 1.801

  Caus. 17. Q. 4. c. 30. Nemini.
• * 1.802

  Vid. Chap. 1. supr.
• * 1.803

  1 Pet. 5.2, 3.
• * 1.804

  Epist. l. 4. Ep. 32.
• * 1.805

  3. Infallible.
• * 1.806

  De Rom. P. l. 4. c. 3. Summus Pontif. cum To∣tam Ecclesiam docet, in his quae ad fidem perti∣nent, nullo c••su errare potest.
• * 1.807

  Chap. 1••. Sect 2. supr.
• † 1.808

  J••hn 17.9.20▪
• * 1.809

  Hebr. 7.25.
• * 1.810

  1 Pet. 1.5.
• * 1.811

  De R. P••nt. l. 4. c. 2. Pontif. ut P••••••••••••m ••••sse ess•• haereti••••••, &c. de fact•• accidis••e ali∣quando.
• ‖ 1.812

  Ap Sur. Tom. 3. in sin. & Tom. 4. in princip.
• * 1.813

  G••at. Dist 19. c. ••. l. Do∣minus.
• * 1.814

  Bell. de Rom. P. l. 4. c. 8. &c.
• * 1.815

  De Conse∣crat Dist. 4. c. 24. A quo∣dam Judaeo.
• * 1.816

  In vit•• ejus.
• * 1.817

  Ap. sur. Tom. 3. ad finem.
• † 1.818

  In vit•• ejus.
• ‖ 1.819

  Saepe & sae∣pius coram di∣versis Praela∣tis, & aliis ho∣nestis & pro∣bis viris perti∣noci••er, Dia∣bolo suadente, dixit, as••eruit, dogmatizavit, & adstruxit, vitam aeter∣nam non esse, neque aliam p••st hanc. Di∣xitque mortu∣um semel, esse in n••vissimo die mi••imè re∣furrecturum, &c. S••ss. 11 ad sin. Articulo∣rum.
• * 1.820

  De Rom. P. l. 4 c 14.
• * 1.821

  4. Most Holy.
• * 1.822

  ••. 1. Ch. 4. S. 3.
• * 1.823

  Revel. 18.2.
• * 1.824

  Circa An. 607.
• * 1.825

  In vita ejus.
• * 1.826

  De Rom. P. Act. l. 3. vit. Bonif. 3.
• * 1.827

  Platin. & Balae, in vita. Circ. An. 618.
• * 1.828

  Idem An. 623.
• * 1.829

  Circ. An. 680. Helvic. Dist. 19 C. 2. Sic omnes.
• * 1.830

  In vit. Agath.
• * 1.831

  Platin. in vita.
• * 1.832

  Onuphr. in Annot. cum Balaeo. Ci••c. An. 715.
• * 1.833

  Platin. & Bal. Circ. An. 731.
• * 1.834

  Iidem in Vir. Circ. An. 742.
• * 1.835

  Ch. 10. Sect. 6. Numb. 3.
• * 1.836

  Inter An. 880. & 92••.
• * 1.837

  In v••tis illo∣rum. Ignavi canes, & inu••i••es: P••rterta à qui∣bus amb••ti••ne Petri & lar∣gitione sedes ••ccupata, po∣••iùs quàm pos∣sessa: M nstra quaedam; Post∣habito divino cultu: saevissi∣mi Tyranni. Platin. in vit. Roman. 1. Be∣ned. 4 Christ. & Serg. 3.
• * 1.838

  Tria teterri∣ma Monstra. In Vit. G••••g 6.
• * 1.839

  Libr. Sexto.
• * 1.840

  In vit. ejus.
• * 1.841

  Circ. An▪ 976.
• * 1.842

  Platin in vit.
• * 1.843

  Circ. An. 1000.
• * 1.844

  In vit.
• * 1.845

  Circ. An. 104••.
• * 1.846

  Circ. An. 1080.
• * 1.847

  In vit. Greg. 7. Ʋt tum Impe∣ratorum mos erat.
• * 1.848

  Book 1. Chap. 6. Sect. 3.
• * 1.849

  In vitâ ejus.
• * 1.850

  Circ. An. 1110.
• * 1.851

  Act. R. P. lib. 4.
• * 1.852

  In vitâ.
• * 1.853

  Ʋt omnes An∣glici Reges à Rom. Pontifice regni jura re∣cognoscant. Platin. in vit. Alex. 3.
• * 1.854

  Book 2. Ch. 7. Sect. 3.
• * 1.855

  Circ. An. 1170.
• * 1.856

  In vit. Caele∣stin. 5. & Bo∣nif. 8.
• * 1.857

  In vit. Caelest.
• * 1.858

  Circ. An. 1300.
• * 1.859

  Platina ubi supr.
• * 1.860

  In vit. Ʋrb. 6. Quinque saccis involutos in mare demersit.
• * 1.861

  Circ. An. 1380.
• * 1.862

  In Addit. ad Platin.
• * 1.863

  Concil. Con∣stant. Sess. 11. Tom. 3. ad fin. ap. Sur.
• * 1.864

  Circ. An. 1414.
• * 1.865

  In Addit. ad Platin. in vit. ejus.
• * 1.866

  Platin. in vit. ejus.
• * 1.867

  In vit.
• * 1.868

  Circ. An. 1470.
• * 1.869

  Janus Panno∣nius ap. B••∣laeum Ac•• Rom. P. li •• ad fin. Vitae I••∣nocent 8.
• * 1.870

  In vit.
• * 1.871

  Circ. An. 148••.
• * 1.872

  V••laterr. A∣gripp. Wesse∣lus, &c. Apud Balaeum in vitâ Sixt. 6.
• * 1.873

  In vitâ.
• * 1.874

  Circ. An. 1490.
• * 1.875

  Marullus apud Balaeum.
• * 1.876

  In vitâ.
• * 1.877

  Vel summà cum omnium in∣juriâ.
• * 1.878

  Circ. An. 1500.
• * 1.879

  H••mo ad Ita∣liae exitium natus. Onuph.
• * 1.880

  Volaterr. Ma∣rig. &c. ap. Balaeum, lib. 6. de Rom. P. Act.
• * 1.881

  In vit.
• * 1.882

  Circ. An. 1510.
• * 1.883

  Marti quàm Christo dediti∣orem. Ap. Ba∣laeum.
• * 1.884

  Ex Commen∣tario Magi∣stror. Parisi∣ens. contra Lutheranos.
• * 1.885

  Grebelius.
• † 1.886

  Act. & Mon. K. Henr. 8. Beginning.
• * 1.887

  Sleid. Com∣ment. lib. 2.
• * 1.888

  In vit.
• * 1.889

  Ci••c. An. 1520.
• * 1.890

  Balaeus, Sleid. Comment. Alii.
• * 1.891

  Chap. 8. Sect. 2, &c.
• * 1.892

  Sleid. Com. lib. 2.
• † 1.893

  Supr. Book 1. Ch. 10. Sect. 2.
• * 1.894

  Catal. Test. Veritat. l. 20.
• † 1.895

  Cum nec coe∣lum nec in∣fernum post hanc vitam esse crederet. Bal. de Rom. P. l. 7.
• * 1.896

  In vit. ejus.
• * 1.897

  Ibidem.
• * 1.898

  Pro auct••••ita∣te suâ.
• † 1.899

  Libr. 7.
• * 1.900

  Circ An. 1540
• * 1.901

  Comment. lib. 21. Ann. 1549.
• * 1.902

  In vitâ.
• * 1.903

  Isa. 47.8.
• * 1.904

  Circ. An. 155••.
• * 1.905

  Hilaritati & genio suo nimi∣ùm indulsit.
• * 1.906

  Comment. lib. 21. ad fin.
• * 1.907

  A Jove Gany∣medem foveri, licet deformem.
• * 1.908

  De Rom. P. Act. lib. 7.
• * 1.909

  1. Donna O∣limpia.
• * 1.910

  Anno 1656.
• † 1.911

  The Life of Donna Olim∣pia.
• (a) 1.912

  Pag. 4.
• (b) 1.913

  Pag. 3.
• (c) 1.914

  Pag. 1.
• (d) 1.915

  P. 24.
• * 1.916

  In vit. Themist.
• (e) 1.917

  P. 5.
• (f) 1.918

  Pag. 23.
• (g) 1.919

  P. 25.
• (h) 1.920

  P. 33.
• (i) 1.921

  P. 36.
• (k) 1.922

  P. 37.
• (l) 1.923

  Ibidem.
• (m) 1.924

  P. 40.
• (n) 1.925

  P. 45.
• (o) 1.926

  P. 50.
• (p) 1.927

  Pag. 62.
• (q) 1.928

  Ibid.
• (r) 1.929

  P. 63.
• (s) 1.930

  P. 68.
• (t) 1.931

  P. 70.
• (u) 1.932

  P. 90.
• * 1.933

  2. Pope Joan.
• * 1.934

  Platin. in vita Johan. 8.
• * 1.935

  Sedes stercora∣ria.
• * 1.936

  Chronic. Par. 2 Tit. 16. cap. 1. Sect. 6.
• * 1.937

  An. Circit. 1460. Secund. Buchol••er.
• † 1.938

  De Rom. P. Act. lib. 4.
• * 1.939

  Anno 1516. juxt. Balaeum in Leon. 10.
• * 1.940

  Onuphr. in Annot. ad Plat. in vit. Johan. 8.
• * 1.941

  Pope Joan. l. A D••al••gue be∣tween a Prote∣stant and a Papist, London Printed, 1625.
• * 1.942

  Pu••uil Rom. ••p. Funecl••m, Ann. 854.
• † 1.943

  Annal. Eccl. Tom. 10. An. 900. n. 3 & 6. An. 908. n. 1. & 4. An. 974. n. 1. An. 985. n. 1. Alibi Sae∣piss.
• * 1.944

  2. The Mem∣bers of Ro∣mish Church
• * 1.945

  1. Laity.
• * 1.946

  Chapt. 3.
• † 1.947

  Per ••••t.
• * 1.948

  2. Clergy.
• * 1.949

  In Convers. Paul. Serm. 1.
• * 1.950

  In Psalm. Qui habitat. Serm. 6.
• * 1.951

  Serm. ad Pa∣stores in Synod. congregat.
• * 1.952

  In Vitâ Mar∣cellin.
• * 1.953

  In Gloss. ex Catalog. Test. Verit. Tom. 2. lib. 17.
• * 1.954

  Supr. Chap. 10. §. 8.
• † 1.955

  De vitâ & honestat. Cleri∣cor. Cap. 7.
• * 1.956

  Cap. 1. ibid.
• † 1.957

  Catal. Test. Verit. Tom. 2. lib. 19. p. 834.
• * 1.958

  Cal. mitat. 3.
• * 1.959

  Ch••p. 10. § 8.
• * 1.960

  Sylvar. 1.
• * 1.961

  Europae Spaecu∣lum. p. 20. Edit. Lond. 1673.
• * 1.962

  Pag. 136, 137.
• * 1.963

  ☞
• * 1.964

  Ap. Balaeum in Clement. 8 De Act. R. P. l. 7.
• * 1.965

  ☞
• * 1.966

  Zech. 2.13.
• * 1.967

  2 Thes••. 2.10, 11, 12.