beleeued because they are allowed and authorised by the Pope being so by him authorised they are of as much authority as if the Pope himself had beene the Author of them Therefore it is of credite and implyeth necessity of beeing beleeued or it bindeth as strongly as if it had been pronounced or vttered by the Pope because wee make all those things as good as our owne vpon which we bestow or impart our authority The high holy God that is the Author of the holie Scriptures be mercifull vnto vs in hauing any thing to doe with this vnchristian blasphemie and graunt that wee may not any way communicate with their sins noâ— haue fellowship with this wicked worke of darkenesse The Impiety and Atheisme that lyeth in it is such as if it had but crept into some secret pamphlet I would neuer haue brought it into light but being that it is registred in the Glosse vppon their lawe a booke of so great authoritie and so common in the hands of all the learned I cannot but discharge my dutie to the trueth tho it may giue vantage to the Atheist and Libertine For what can such men think when they heare him that pretends to bee Christs Vicar and Peters successor teache that Salomons wordes are not of as good authority as his bee when as Christ himselfe did approue and iustifie himselfe and all his wordes and deedes and doctrines by the olde Testament and that the words of God in the olde Testament do therefore binde and are therefore to bee beleeued because the Pope pleaseth to insert and canonize them in his lawe that being by him so canonized they bee therefore as good as if the Pope himselfe had spoken them What I saie can they iudge but that the Pope is one of their profession a plain Atheist that holds the Scripture all religion as farre as pleaseth his humour and serueth his turnes And if any of his faction hold this too hard a censure I would intreate him to answere mee but this question grounded vpon these words of his Whether is God the Author of the olde Testament or no 2. Pet. 1. 20. 21 If they say no Saint Peter answereth that Prophecie came not in old time by the will of man but holy men spake as they were inspired of the holie Ghost If he be then the Prouerbs of Salomon being a Canonicall Booke of the Olde Testament is Gods Booke and the wordes of the Text are Gods words and not Salomons This beeing so let vs then take the wordes as they are in their true and full meaning and see what a peece of Popish diuinitie heere is Obserue that the words of the Text are not the words of the Pope A straÌ„ge peece of popish doctrine that gods word if it bee authorized by the Pope is theÌ„ of as good credit as if the Pope himselfe had spoken it therefore if the Pope please not to Canonize it then it is notâ— So that either Gods word must bâ—e beholden to the Pope for the authority of it or else it hath none but of God but because these words of God are heer canonized by the Pope therfore they are of credit worthy to be beleeued as well as if they had ben spoken by the Pope himselfe Loe heere the Pope in his owne colours this is Diuinity fit to be hatched at Rome and to be coyned in his mintâ— Let the words be examined and see what can follow of them but that either the Pope holdes not the Prouerbs to bee Gods booke but SALOMONS which is horrible Atheism or else if he hold them Gods that the words of God beare no credit nor haue authority to binde mens conscience till the Pope do canonize them and that Gods word in a booke knowne receiued and graunted to bee Canonicall is not of as good authority in that booke as being translated into the Popes Canon lawe If he refuse both these then let him refuse his owne lawe and burne his glosse vpon his decretallsâ— as containing Atheisme and Heresie in a high degree 12 The sixt wound not healed But to goe forward Is this wound healed Surely if they haue left it out or reformed it in any later impression so it be with open confession and detestation of the fault it is wel But sure I am it is in the impression I haue and in al other which I could borrow And further I do not know any Pope or popish writer that hath with authority and allowance condeÌ„ned or reproued this Atheisme if they know any they may doe well to produce them Meane time I am also sure of this that in stead of healing it they haue suffered their Doctors Writers continually since to speake and write almost as ill if not worse In Queene Maries time an English Papist wrote thus c Proctor in his booke called the waie home to Christ printed at â—oÌ„don in 8. Religion is occasioned by Scripture but perfected and authorized by the Church See we are more beholden to the Church then to the Scripture for our Religion About the same time Cardinall Poole out of his Pope-holy deuotion is said to haue affirmed that The written word of God is but a seede of Turcisme d Scriptura scripta est semen turcicum And certaine Popish Doctors in Germanie beeing pressed in a disputation with the euidence of Scripture boldly answered We are not tyed to the Scriptures those goose quils do not tie vs e Noâ— penâ—is illis â—nâ—eri â—is minime suâ—â—â—â— alligati I will not affirme both these two vpon mine owne credit but they haue beene charged with them both manie yeeres agoe and neuer yet disprooued them But that that followeth I speake vpon knowledge A little after a great English Papist pretending to summon a parliament for poperie in his booke so called tells a story of one whome hee hearde vpon reading the Booke of Ecclesiastes earnestly say that The Booke of Ecclesiastes is a naughty booke f Heskins a Doctor of diâ—â—â—â—ty in his parliament of Christ lib. 1. cap. 2. printed at Antwerpe 1â—66â— in folio He voweth to God and cals him to witnesse that this hee heard him himselfe but what was hee that spake it a protestant no a papist and no mad fellow nor ignorant foole nor profane scoffer but sayth Heskins hee was a man of worship of grauity of wisedome of godly life and competent learning able to vnderstand and likewise exercised in the Scriptures and this is all the censure he giues of him that spake these wordes Hee addeth further a litle after in the same Chap. that a popish Gentlewoman hearing a text out of a booke that papists holde to be Scripture which shee misliked and being tolde by him for he heard her speak the words that the booke was Scripture shee answered that if the Scripture had such I will not say what shee saide words in it She would no more beleeue the Scripture for it
was naught g Heskins in his parliament the next page after And what was she that saide this A vertuous Catholick gentlewoman saith Heskins and one that feared God h Obserue wel how a great popish doctor coÌ„mends that man and womanâ— for deâ—oâ—t and zealous papists who blasphemoâ—sly saide that the scriptures were naught not to be belieued and doth not reproue the parties for their blasphemie So little doth it touch a papists hart to heare Gods word abused in the highest kind Lo what tokens poperie giueth of a vertuous Catholick woman and that feares God And tho Heskins cannot but graunt that these are blasphemies Yet did he not reproue the one nor the other but contrariwise coÌ„mends them both turnes it to the aduaÌ„tage of the Romish cause saith that hereby we may see what a perillous thing it is for lay people to read the Scriptures But with his leaue hereby we may see what a filthy heart vile estimation popish doctors haue of the holy scriptures who hearing their disciples thus horribly blaspheme them and God in them doe not reproue it but make vse of it nor burie and quench them but write and publish them rather with an approbation then any detestation of them But will you heare his owne wordes and his owne iudgement not related from others as these but vttered out of his owne heart How little incitement to vertue appeareth to bee in the songs of Salomon yea rather how vngodly and wanton seeme they to be in the outward face rather teaching and prouoking I â—raue pardon of all Christian eares wantonnesse then godlinesse and what can the vnlearned finde or vnderstand in many sentences anie thing to edification of godly life or rather a prouocation to wanton life And after certaine sentences alledged hee concludes The whole booke is no better like vnto these saith he is all that booke You haue heard how the Prouerbs were disgraced in the glosse vpon the decretalls and heere the Canticles Now that Salomon may not haue one book left in credite Heskins addeth touching Ecclesiastes What may appeare more vehement to disswade a man from wisedome then the booke of the Preacher how much is wisedome the goodlâ—e gift of God abused to appearaunce in this booke k Heskins in the same book and Chapter And to conclude of another booke which they hold also to be canonicall scripture some of them to be Salomons he saith that The booke of Ecclesiasticus seemeth to haue such vnseemely wordes in it as an honest men would be ashamed to speake them and I also â—aith he would be ashamed to write them if they were not Scripture l Heskins a little after in the same chapteâ—â— If the words be as immodest as he pretends they be then why do they hold such a booke to be Scripture And if they holde it to be Scripture then how dare a Christian man say that it hath such speeches in it as an honest man would bee ashamed to speake or write I leaue this for them to answere in the meane time I goe forward Not long after comes Hosiuâ— a greate Doctor of theirs and after a Cardinall and writes thus m Hosius editionis vlt. tom 20. lib. de expresso dei verbo pag. 5. The word of God of it selfe doth not but as it is written in the Scriptures it dependeth on the authority testimonie and approbation of the Church and it ought no otherwise nor no further to bee esteemed the word of God then as farre foorth as it is approued by the authority of the Church Lo what doctrine heere is for hence it followeth that therefore if the Church should not allow the new Testament it were not scripture Put all these together and then it will soone appeare how pittifully this wound is healed Nay further if the â—ime present occasion would giue leaue to looke into their latter and moderne Writers we should see by the last and latest of all this wound is so farre from being healed that it rankles further deeper euen like an incurable leprosie that cannot be healed but this may be sufficient Therefore let vs go forward to another wound The seuenth Wounde THey taught the people in olde time namely for two or three hundred yeares past that images were good lay mens bookes and euen then when they denied them the Scripture as vnfit for them and obscure and dangerous for seducing them to heresies were Images allowed and commended vnto them as good meanes of Instruction 13 The seuenth wound Images are good lay mens bookes Some three hundred yeeres ago liued a Frier called Gulielmus Peraldus learned for that time wel approued of their Moderne Censurers hee writes thus As the Scriptures are the bookes and containe the learning of the Clergie so Images and the scripture are the learning and bookes of laie men p Lo heere how Images are associated and ioined with the Bible Search the Scripture saith Christ looke on them and on Images saith the Pope how readest thou saith Christ what â—eest thoâ— saith the Pope It is written saith Christ it is painted and grauen saith the Pope thy word saith Dauid is my light not the golden Cherubins but nowe saith Poperie euen in the new Testament The scriptures and Images are lay mens lights What a wrong is this to God and what an iniurie to his worde But is this healed Oh that it were but let the Reader iudge by that that followeth 14 The seauenth wound not healed but made worse and worse One of their greatest Casuists Laelius Zecchius a great Diuine a famous Lawyer and of late yeares Penitentiary of Bresse writing a great volume of Cases of conscience dedicated to Pope Clement the viij amongst many other strange doctrines touching Images teacheth that It is not lawfull onely but profitable to haue Images in Churches to cherish and encrease charitie towards God and man câ— and to preserue faith seeing Images are to bee held as bookes for them that bee vnlearned to draw them vnto knowledge memorie and imitation of holy and diuine matters c. q Laelius Zecchius Summa moralâ— theolog casuâ— noâ—sci tom 2. cap. 90. art 18. pag. 609. Lo here this doctor who beeing Penitentiary is by his place and calling to heale wounds and satisfie Consciences comming to touch this wound handled it so roughly that in steed of healing it he makes it sorer then it was For whereas Peraldus gaue Scripture so much honour as to be ioyned in commission with Images they 2. to be ioint teachers of the Laity Now comes the great Penitentiary is wel allowed by the Pope to leaue out the scripture as needlesse and to giue all the power to Images not onely to put men in minde but euen to cherish and increase faith and charity And certainly if Images can do so it is no maruell that Papists cast out the scriptures and in roome thereof doe
to come to a Councell or Disputation c. and tho he binde and confirme that safe conduct with any bonde whatsoeuer and tho the party would not haue come but vpon the assurance of the safe conduct Yet hoc non obstante this not withstanding he may be taken and proceeded against and burned as an hereticke without any preiudice to the Catholick faith c. If this be good diuinity that Oaths Couenants to hereticks are of no force binde not the makers then it is in vaine for men to haue any dealing one with another for if oathes be once of no force in any one thing they will in time be weakened in all things Thus this Romish Councell that should haue amended hath contrariewise decreed two conclusions of monstrous impietie and such as for ought I could euer see were neuer till then decreed nor receiued no not in the Romish Church it selfe But is this reformed since No saith a great Spanish Bishop more then a hundred yeares after this Councell it is so farre from being altered that contrariwise by the authority of this decree it is now a rule in our Church that faith made to an hereticke by a priuate man is not to be kept no nor if it be made by a Magistrate as saith he is proued by the practice of the Councel of Constance Mark how they are healed afore it was true in publique persons nor it is true in priuate men also afore it might be broken without any fault but nowe it may not be kept See how Babylon is cured But the Councell of Trent is of later times hath not it done much good and reformed much ill Nay on the other side it hath decreed and made two Canons to the high disgrace of holy Scriptures and much derogating from the soueraign authoritie therof which till then were neuer decreed not in the darkest times of poperie when her ignorance and superstition was without all controll As namely first * Concil Trident sess 4. That the Apocriphall Bookes of Tobiah Iudith and the rest shall be held and receiued of as authenticall and Canonicall authority as any parts of holy Scripture whose authoritie was euer sacred This wrong was neuer offered to the holy Scriptures before neither was there euer any popish generall Councell so presumptuous afore this of Trent that euer durst add more books to the sacred Canon then we receiued from Christ and the Church of the olde Testament Some bold Papists say that the Florentine Councel before Trent did make them Canonicall which if it had it had bin little materiall seeing it was but a smal time before Trent scarce 100. yeares but the truth is it did not and therefore Bellarmine and Coccius are more carefull of their credit and will not affirme it * Bellar. tom 1 lib. de verbo Dei So that its cleer there neuer was generall Councell that made them Canonicall before Trent Coccius in the sauro cathol tom 1. nor any prouinciall but one * Concil Câ—â—thag 3. and they are not able to bring one Father that held them so within 400. yeares after Christ nor very many after till of late and contrariwise wee are able to proue that all the Fathers for 400. yeares did reiecte them and many after yea the greater part of all learned Papists themselues till the Councell of Trent And thus wee see how Romish Babylon is stil the elder the worse But this is not all a Romish Councell will neuer meete for one euill Therefore secondly they decree * Concil Trident sess 4. That in all Disputations Sermons Lectures and to all other purposes that Latine translation called the vulgar shal be held the authentical text and that no man presume vnder any pretext to refuse it Heere is a strange decree that the streame shall be of more vertue then the Fountaine a translation of more authoritie then the Originall The former ages neuer heard of this indignitie but whensoeuer doubt was made or difference found recourse was forthwith had to the Originalls for the determining of the matter Many learned Papists are ashamed of this if they durst vtter it Bellarmine and Coccius do bewray it by their slight handling of the matter for they would gladly prooue if they could that Hierome was the author of that translation but as for the magnifying of it whosoeuer was the translator aboue the Originalls they are wiser then to venture their credits vpon so false a matter and therefore doe wholly leaue it vpon the credit of that conuenticle that concluded it Neither do I wrong to call it a Conuenticle for tho I should grant the whole to be a Councel yet the number that past this bil was so small that I may safely call it a Conuenticle For as an ill motion may pass in Parliament betimes in a morning before all the house be set so was this bill carried at Trent For whereas the Councel in his fulness consisted of about 300. that had voice of decision they took the aduantage at the beginning of the Councell and carried these two bils when ther were scarce 60. in the house wherof how many went against them is vncertain for the Pope durst not for one of his Crownes haue put these 2. bils especially the latter to the full house for how would they haue entertained it then when as they had liberty of speech against it who since their tongues were tyed the bil passed yet haue dared some of them who were of the Councel themselues euen to resist the decree Arius Montanus Sixtus Senensis Oleaster c. and haue taken so contrarie a course themselues in expounding the Scripture that howsoeuer they were tolerated for their learning whilest they liued yet being dead their books are either purged that is altered or els reproued So that its apparant to all that will vnderstand that this decree was so far from being established in any former ages that it is euen misliked of many of the better sort of themselues now that it is made And thus I hope we haue cleered it that these two Councells called in the corrupt and declining times of the Popish Church in shewe to haue reformed it haue beene so farre from that that contrariwise they haue concluded diuerse enormous impieties that were not before Then is not the Romish Babylon well cured The second Proposition Poperie is still as ill as euer it was I hasten to the second Proposition which is that the deformities that were before both in Doctrine and practice both in head and members and many whereof were complayned on by some of themselues doe yet remaine without redresse or reformation For the demonstration of this Proposition I might inlarge my selfe into many particulars but I will insist but vpon fewe and those I shal produce shall not be trifles nor triuiall but of great moment euen touching the maine and morall duties which a Christian man oweth to his God and which
great Cardinall * This Cardinall was Iohannes de turre cremata as appears in the prefaces before the booke of the Reuelations of S. Brigit and other Commissioners approue and after suffred to be published to the world a booke in latine called The Reuelations of Saint Brigite Where it is dogmatically deliuered as a matter without question That Pope Gregory by his prayers lifted the heathen Emperour Traiane out of hell and another long afore whom they pretend also to bee theirs deliuereth it more amplie adding further that God answered the Pope thus I haue heard thy prayers and I grant mercie and pardon to Traiane but see that thou hereafter offer me no sacrifice for an vngodly man h From hence I offer them this argument to thinke on The true God neuer deliuered a damned soule out of hell but the Pope hath deliuered a soule out of hell therefore he◠hath done that that God neuer did not for ought that is reuealed euer vvill doe Heer is a foule wound but is this healed vp No 4 The 2. wound not healed this booke stands allowed by the the Pope and in his Catalogue of the bookes which hee forbids to bee read a Vide Indicē lib. prohib per Clem. 8. where many a learned and godly booke is condemned this is not toucht and therefore as Posseuine himselfe a Iesuite graunts b Posseuinus loco citato not two yeares agoe not onely the booke stands vncondemned but this foule blasphemie vncontrolled and to shewe that the head of Babylon namely the Pope is incurable let it be obserued that tho many particular learned Papists c Mel. Canus lib. 11. c. 2. Bellar de Purgat lib. 2. cap. 8. Blas Vieg in Apoc. c. 6. comment 3. sect 3. Baronius annal circa temp Traianj haue misliked and condemned it as farre as in them lyeth yet to this daie was it neuer condemned not the booke forbidden or amended by the Pope so vnwilling is Babylon to bee healed of her wounds Yea the Pope is so farre from healing it that contrariwise he suffred a Spanish Dominican Frier to defend it and that not in word but writing not priuatly but openly not in a corner of the World but to come to Rome within these fewe yeares and there euen to write and publish vnder his nose and by his authority and apology of this blasphemous fable ◠endeuouring to proue it by many arguments that Gregory did deliuer Traian out of hell d Alphonsus Ciaconus Thus tho it containe neuer so great an impietie against God yet because it tends to the magnifying of the Popes power and prerogatiue let as manie learned men as will speak against it it shall stand and be mayntayned so true it is that Babylon will not be healed of her deadliest woundes And wonder not tho I call them deadly for consider of these consequences The Pope deliuered a soule out of hell Therfore he did that which God neuer did Againe therfore there may be redemption out of hel Again therefore the Popes prayers did that which Christs prayers neuer did againe Christ sayth I pray not for the world * Ioh. 17. The world that is for the wicked damned the Pope sayth but I do Ergo the Popes pittie and charitie is more then Christs Alas alas is Rome the holy Church and sees not these blemishes Is she the liuing Church and feels not these wounds nay rather is she not that Babylon that will not be healed But to conclude all this is the worse because hee hath razed out many sentences and passages out of many Authors wherein he thought himselfe and his seat to be wronged * Ludou viues Ferus Erasmus Stella Oleaster Espencaeus and infinite others but this that so highly dishonoreth God himself he can patiently suffer but had he been as zealous of Gods glory as carefull of his own then he that forbids Espencaeus his commentaries on Titus til they be purged and the book called Onus Ecclesiae absolutely without any limitatiō because they touch his freehold too neere would also haue forbidden the Reuelation of S. Bridgit til this foule blasphemie had beene purged out which seeing he hath so carelesly and wilfully neglected tho his Catalogue of forbidden bookes hath so often been renued * It was first made by Pius 4. and so since cōtinued renued augmented till Clement the 8. it appears what an vnworthy Vicar of God hee is who looks only to himself but suffers his master to be dishonored before his face Therefore Arise O Lord maintaine thine owne cause Well then seeing this wound is incurable let vs leaue it rankling and come to another The third Wounde SOme 120. yeares agoe an Italian Frier wittie and learned as the most in those dayes a principall Preacher and as famous in his time as Mussus or Panegirola in these latter by name Bernardinus de busto * Bernard de busto Marial par 3. ser. 3. pa◠96. editionis Lugd. anni 517 preached this doctrine publikely after wrote it and sent it to Alexander the 6. and vnder his name published it That God hath diuided his kingdome with the Virgin Marie 5 The 3. wound God hath diuided his kingdom with the Virgine Mary And that a man may appeale from Gods iustice to the mercy of the Virgin Mary because God hath kept iustice to himself but committed his mercy to his Mother ◠The impiety is so execrable seems so incredible that I will put downe the words out of the booke it selfe as it was dedicated to the Pope A man may appeale to the Virgin Mary not only from a Tyrant and from the diuell but euen from God himself Namely when he feels himself grieued or oppressed of Gods iustice which was signified in the 5. of Ester where it is sayde that when king Assuerus was angry at the Iewes Queene Ester came in to please pacify him to whom the king answered whatsoeuer thou askest me tho it be the half of my kingdom I wil giue it thee Now this Empress prefigured the Empress of heauen with whome God hath diuided his kingdom For whereas God hath iustice mercy He hath reserued Iustice to himself to be exercised in this world and hath granted mercy to his Mother therfore if any man finde himselfe agrieued in the court of Gods Iustice let him appeal to the Court of the mercy of his mother What is this we heare do there lie appeales from God and from God to a creature Is Gods iustice such as a man may iustly be agrieued at it further is Gods kingdom diuisible and hath God indeed diuided his kingdome and diuided it with a creature yea with a woman and hath God granted his mercy from himself to a creature we may say with the Prophet Oh heauens be astonied at this and let all Christian hearts tremble to heare such blasphemies and yet these be good doctrines in
Gods the other a Chancery a Court of Mercy that is Maries these bee their verie wordes and further that if any man feele himselfe agrieued in Gods Court of Iustice let him appeale to the Court of mercie of his Mother Oh strange diuinity Can Gods iudgements be vniust or his proceedings erroneous and vnequall If they bee not then why do they talke of appealing to a higher Court For why doe Writs of error lie from one Court to another but that it is presupposed that they may erre and why is there a Chauncery but that the rigour and extremitie of the Lawe maie bee mitigated But if the Scripture saie true in the text Righteous art thou O Lord and iust in thy iudgements a Psal. 119 137 Then this is blasphemie of a high nature that there needes a Chancerie to rectifie his proceedings and mitigate his iudgements But as for this doctrine that the Chauncerie or Court of mercie is not Gods but his Mothers and that therefore Gods iudgements are to be mitigated by another and therefore that she and her Court are in this respect aboue God and his Court These blasphemies are so execrable and odious to Christian eares that I hope ther is not a papist in this kingdome that professeth to know and serue God but his heart hates them and all that hold them Against all this what can bee obiected but this that he being a priuate man spake wrot out of his priuate iudgement but this is not the generall doctrine of their teachers not their Church I answere If none in the world taught this but this one Frier yet how many soeuer knowing it do approue commend or defend it or if they do not reproue condemne it it is iustly to bee called their doctrine and by the lawe both of God man it is their sin as well as his For by the lawe of Accessaries he that anie waie approues or knowing it and hauing a calling to it reproues not a sinne makes himselfe guilty of the sinne but the Romish Church that is the Pope knoweth this hainous blasphemie and sayth that he hath authority to condemne all such therefore hauing not done so but contrariwise approuing it is guiltie of it Shewe me then that Pope Bishop or Inquisitour that hath condemned this blasphemie or this book for it I produce a Pope that allowed it namely Alexander the sixt who suffered it to passe vnder his name to the view and reading of the world let them bring one Pope since that hath condemned it or shewe one writer not reproued by them that euer reproued it or not condemned by them that euer condemned this blasphemie if they doe not this then it is apparant that in this wound Babylon is not yet healed But for better euidence that she lies rotting in this her filthinesse and incurable in this wound 6 The third wound not healed Posseuine the Iesuite their great and allowed Censor of al Authors giues his publike censure of this booke to bee Sermons of the excellency of the Queene of heauen and full of learning and godlinesse And this his censure no man that knoweth the present state of their religion can deny but that it is the censure of their Church and ought so to bee reputed for that worke of Posseuines was attempted continued and finished and printed and reprinted with as publick generall allowance as any thing can be And yet for better euidence that she is not healed nor reformed at all let it be obserued thaâ— this book is of so much estimation amongst them that it hath diuers times beene reprinted since Bernardine the Author set it out as namely in my knowledge once at Brixia in Italie almost twenty yeares agoe in three volumes corrected and amended as they pretende But that this impious doctrine is not amended I will make it euident for of late euen this present yeare this booke and all his other works were again printed at Colein in Germany in three volumes which when I perceiued out of the last Catalogue I could not rest till I had obtained this new impression from Coleine hoping that now at last they had for shame righted this cause of God and razed out that hainous blasphemie but hauing perused it I see to my griefe that they will not be healed for there the very same words and doctrine stand vnreprooued vncontrolled vnaltered nay not so much as hauing a Marginal note to explaine them but they are let to passe as good holy and Catholicke Romish doctrine And that this is true I here pawne my credit to this honorable assemblie and will be ready to iustifie it to anie desirous to be informed in the particulars by shewing the books themselues both new and old Which being so I hope no man wil denie but that it is apparant she is not healed And yet for the better satisfaction of all men that as she is not yet so shee purposeth neuer more to bee healed nor to reform any thing and that this is not the priuate opinion of that or any other one doctor I desire al that loue the truth to take knowledge that of late within these seuen yeeres an Italian doctor a Iesuite and an approoued writer writing a story of the miracles of our Lady of Loretto teacheth euen the same doctrine and makes no bones to bluster out almost the very same words which for better assurance I will put down The Virgin Mary both wil and can is both willing able to deliuer such as be compassed about with dangers on all sides and to heape vpon them all good blessings for Almighty God as farre as it is lawfull hath made his Mother fellow and partaker of his divine power and Maiesty c. See heere the new and refined diuinity of the Iesuites what is this but the same with that afore for if she be made partaker and fellow with God in his diuine power and Maiesty it is no maruell that God hath committed his mercy to her and if from these words we looke into the body of the booke we shall find hee ascribes such works and miracles to her as can belong to none but to him or her that is a fellow with God or rather God himselfe And as for this clause as far as it is lawfull is a strange word to be spoken of God for what can be vnlawful to God that is good whose will is the holiest law If therefore it be good to make a creature fellow with him in his deity it must needes bee lawfull and so the clause is idle If it be not good but impious and contrary to the nature of God then to think it any way lawfull or possible to be done is no losse then to think it any way lawful for God to lie or sin or denie himselfe so that take it any way this limitation of the Iesuite both grossely aâ—useth the Reader and containeth horrible impiety against God So far is it from
being any shelter to the blasphemy that is deliuered in the whole passage Nor can it bee saide the booke wants authority for it is formally allowed dedicated to the Cardinall Aldobrandinâ— printed at Rome and since often elsewhere and of late both the Author and his booke highlie commended by the greatest Romish censurers So that now I will end my euidence for this point and dare put the matter to a Iurie of any conscionable men whether this wound be healed yet or no. The fourth Wound NOw to go forward from the Person and Maiesty of God let vs proceede to his Holy Scriptures and see how the Romish Church held of olde and yet holdeth and teacheth of them I will not stand vpon those vile and base speeches vttered and written of them by Eccius Pighius Hosius and many other of that generation for that they haue beene both detected and with shame inough reiected by many reuerend men of our nation both in Latine English w Whitaker Fulke lewel Reinolds and others but vpon some that often haue not bin touched by many nor euer can bee sufficiently condemned by any In the Canon Law the Pope spareth not to disgrace the holy Scriptures in expresse tearms sometimes equaling his owne Constitutions with them sometimes preferring them In the decree he shameth not to affirme that 7 The fourth wound The Popes decrees bee equall to the Canonicall Scriptures his decretall Epistles are numbred amongst the Canonicall Scriptures x Decret dist 19. cap. 6. impudently alledgeth Saint Augustine to proue it who neuer spake nor meant any such thing as in the later end of the decree they cannot but confess with shame inough this was his doctrine in the old impressions of the Canon law a hundreth yeares agoe But some will say this wound is now healed No looke in the new impression reuiewed at the Popes commandement and printed by his authority within these few yeares and there stand the verie same wordes without the least reformation in the Rubricke or title of the Chapter The decretall Epistles are numbred and reckoned amongst the Canonicall Scriptures 8 The fourth wound not healed Which is the more shamefull in it self shamelesse in the dooers in as much as in the same new edition they are forced to confesse that Augustine out of whom they cite the whole Chapter did not at all meane the Popes decretall Epistles but the holy and Canonicall Scriptures and no maruell for the name of decretall Epistles of the Popes was to get and to beare many a faire yeare after his daies To conclude let wise men obserue heer this point how vnwilling the Romish Church is to amend or alter any thing especially if it concern Gods honour and not their owne free-hold else why should they maintaine that blasphemy in the Rubrick and title of the Chapter which in the body of the Chapter they condemn But well doe they know that many a man reades the contents of books chapters which neuer read more Therfore because the words of this title giue honour to his decretalls tho they be neuer so dishonourable to Gods holy Scriptures they are suffred to stand whereas they haue put out many things disgracefull to themselues Thus vnwilling is Babylon to be healed in any thing The fift Wounde THis doth but make them equall and that may be thought no great wound in that Church but shall wee see a deeper more deadly namely where the authority and determination of the Pope is made higher and of more respect then the holy Scriptures themselues In the same booke the XL. Dictinction the Pope alleadgeth for good doctrine and canonizeth for a law these words taken out of one Boniface 9 The fift wound The religion of Christianitie is to bee founded rather from the Popes mouth then from the holy Scriptures that is from Gods mouth And certainâ—y all men do yeelde so much respect and reuerence to the Pope of Rome and his chair that they require and seeke for much of the discipline of the holy Canons and the ancient institution of Chrstian religion rather from the mouth of the Bishops of that See then either from the holy Scriptures or the olde traditions all they care for or seeke after is what he wil and what he will not that so they may conform themselues frame their conuersation this waie or that waie according to his will and pleasure Loe what doctrine is heere the discipline nay the religion it selfe of christianity is sought for rather at the mouth of the Pope then at Gods mouth in the holie Scriptures and al that a Christian man cares for is not what God but what the Pope will and what hee wills not and according to that are they to frame themselues Is this a doctrine fit to be inserted in the popes lawe Is this the holie and the onely true Church that teacheth this If to be a Catholicke be to holde this and to denie this to be an heretike I am content to be an heretike let who wil be the Catholicke but if a true Catholicke ought to holde the doctrine of the scriptures and to depend vpon the mouth and reuealed wil of God then woe be to that Church and religion that teacheth wee may rather depend on the Popes mouth then on Gods But some will say this is healed Nay alasse they be so farre from that 10 The fift wound not healed that contrariwise for ought that I know that is not to bee found in the elder editions but I am sure it is in the later and last of all set forth by special authority from the Pope from whence also I cite it at this time The sixt Wound THus I haue shewed First that the Pope makes his Decrees equall with the Scriptures Secondlie that they are of greater authority then the Scriptures Is it possible to haue a worse Yes for the measure of her iniquity will neuer be ful and therfore she goeth one steppe higher in this impiety and teacheth that the holy Scripture is so farre inferiour vnto the Popes decrees that vnlesse hee by his authority giue them strengthâ— they are not of credit nor necessary to be belieued Let me be of no credit nor worthy to be beleeued if I repeate not their words truely out of their owne booke namely their authenticall glosse vpon the Popes Decretalls where the Text of the Decretall being no more nor lesse then only one verse of the 26. Chapter of the Prouerbs the glosse that is the approued Commentarie vpoÌ„ that decretal is in these words * Vide Decretal lib. 2. tit 23. de praesuÌ„ptionibus cap. 1. â—icâ—t Obserue heere that the wordes of the Text are not the wordes of the Pope but of SALOMON in the Prouerbes the sixe and twentieth Chapter but because that Text of SALOMONS is heere canonized by the Pope 11 The 6. wound The holie Scriptures are therefore of credit to be
to bee worshipped with the same worship as his diuinity 2. Whether Christs humane flesh be to be worshipped with latria 3. Whether the adoration or worship of latria bee to be giuen to the Image of Christ. 4. Whether to the crosse of Christ. 5. Whether to the Mother of Christ. 6. Howe the Relickes of Saints are to be worshipped So that we see heere is Christ and his Crosse and his Image and his Mother are made 4. seuerall matters of seueral distinct consideration then falling into the particulars for the 2. first questions he argueth them negatiuely but concludes them affirmatiuely touching which two we haue no controuersie with them at this time then comming to the 3. 4. which be these in question touching the Image of Christ whether it be to be worshipped with latria or no he answereth that it seemes no giues such reasons as he nor the world is able to answere but concludes affirmatiuely that it is as I haue set downe namely that Seeing Christ himselfe is to be worshipped with the worship of latria therefore his Image is also to be worshipped with latria So comming to the fourth question which is of the Crosse demaunding whether it be to bee worshipped with latria or no He answereth that it seemes no but concludes affirmatiuely that it is and then giues his reason as I haue aforeset it down â—rom thence drawes his conclusion in these words The crosse of Christ namely that whereon Christ was crucified is to be worshipped with latria for two causes both for the representation or resemblance it hath to Christ as also for that it touched the bodie of Christ But the signe of that Crosse or a crucifixe of what matter soeuer is to be worshipped with latria onely in the former respect These be his very words And heere by the way obserue how ridiculous and absurd poperie is in this point for it giues greater worship to the dead Image and wodden crosse then to the blessed Virgin Mary the mother of Christ of whom he concludes in the next article that shee is by no meanes to be worshipped with latria but onely with an inferiour worship called hyperdulia and marke what wodden arguments are giuen for it One Shee is a reasonable creature therefore must not be worshipped with latria Lo shee must not because she is a reasonable creature and yet the crosse shal which is vnreasonable dead Another A crucifixe is like to Christ therefore it shall bee worshipped with latria But is not she liker to Christ then anie crosse can be A third the crosse did beare CHRIST and did touch his bodie therfore it must bee worshipped with latria But did not she beare him and touch him and his blessed Bodie in a farre more excellent manner then the Crosse either did or could See what pittiful arguments be here brought to fortifie this damnable Idolatry Who could think that so great learned doctors should thus childishlie dally with holie thing and be so blinded in their vndestandings But this it is to bee drunke with the wine of the spirituall Babylons abhominations But to returne to the matter by these wordes of his Aquinas hath cleared that doubt and aunswered that obiection made afore that these wordes are not spoken to the crosse or image but to Christ No saith Aquinas they are spoken to the cross What can bee saide to all this but one thing more that in the time of Aquinas it may be this was holden but since then it is reformed now it is not so But I answere this wound is not healed for as it is thus as I haue reported in the olde copies of Aquinas both Manuscript and printed so is it also without the least alteration in the new and later editions reformed and purged as they pretend and printed within these fewe yeares And which is more euill whereas some thirty yeares agoe all Aquinas was reuiewed at Rome by commandement of Pope Pius Qâ—intus and purged and altered as they thought good and so printed yet had not the Pope so much grace in him nor so much zeale of Christs glory as to amend this horrible impietie but to the perpetuall blemish of Aquinas and euerlasting shame of their Romish synagogue lets it stand for good currant Catholicke doctrine euen at this daie that A Crosse is to be worshipped with the same worship as Christ himselfe Yet if any will stand vpon it that this wound is healed then let him shew vs what Pope hath coÌ„demned this doctrine nay what popish Doctor approued by their Church hath reproued this doctrine or taught and written the contrary Which wher they or anie other that take their part shal not be able to shew I contrariwise to make it manifest to all the world that this wound is not healed but raâ—kles deeper spreds further will shew out of their latest and 〈◊〉 writers that this their doctrine is rather made worse then any way reformed To this end let the Reader bee pleased to marke the words of a great Doctor of theirs well approued amongst them a spanish professor of diuinitie for the order of the Cistercians who not 7. yeares agoe writing 2. volumes of Commentaries which he entitles de verbis Dominae Of the words of our Lady and dedicating his booke vnto the Pope himselfe CLEMENT the viii hath these words But what do wee speake so much of the Crosse Ioh. Chrysoâ—t a visitatione de verbis dominae tom 1. lib. 6. cap. â— seeing there is nothing vsed in the passion of Christ that is without honour the naâ—iles the speare the coate the crowne and all such other things are honoured so much as that in regard they touched Christ men doe therefore worship them yet not with the same worship with which we worship the Crosse it selfe which inasmuch as it represents vnto vs the figure of Christ extended vpon it and inasmuch as it touched the seuerall parts of his bodie and inasmuch as it was died with a good part of his most pretious bloud Wee doe therefore worship it with the same worship with which wee adore Christ himselfe namely with the worship of latria For which cause it is that we speake to the verie Crosse it selfe and pray vnto it as vnto him that was crucified on it and do repose the hope of our saluation vpon it heereupon the Church singeth in the liturgie 〈◊〉 words of the Crosse All haile ô Crosse our onely hope in this time of â—ent do thou increase righteousnes in good men and grant pardon to sinners c. Loâ— heere is a peece of refined popery indeed we worship the Crosse saith he as Christ wee speake to the Crosse it selfe we pray to the Crosse it selfe as well as to him that died on it and hee confesseth freelie that the prayer in the liturgie or masse booke is not made to Christ but to the Crosse it selfe From hence I gather these two conclusions
foretold by the Prophets So was S. Francis Christ was sent from God so was S. Francis Thus go they ouer all his life in such a manner as there is nothing giuen to Christ but bare precedence And which surpasseth all admiration those two thinges wherein Christ did most apparantly as God declare his power and his loue as Mediatour namely his miracles and his passion euen in these two is this Francis matcht with Christ our Sauiour nay rather in his passion he is matcht but in his miracles aduanced farr before Christ. And first for his passion whereas by their doctrine Christ had 5. wounds in his body tho indeed he had more they make S. Francis nothing his inferiour in that point for they say that hee had wounds in his hands and feete proportionable to Christs and had certaine things like nailes in his feete and hands so diuided from the flesh that they would open from it so as his wounds did continually bleede insomuch as hee was faine to put tents into them to keepe them from bleeding which he continually did sauing on good Friday when alwaies this popish Iesus did pull out his tents and let his wounds bleede as the true Christs that day did for our saluation and this not only in hands and feete but that he had a wound in his side like to that in our Sauiour Christ all this saith the book was not fained nor imaginarie but truly really imprinted in his body by the power of God that so he might make his friend Francis like to his son Christ in al things And all this was not the superfluity of idle superstitious Monks brains but the publicke act of their Church and manie Popes one after another haue allowed it by their buls chaâ—ters coÌ„firmed and aâ—ouched the truth of this story concerning the wounds of S. Francis in monument and memory thereof they haue their holy day of the fiue wounds to this day established by all authoritie Thus Christ touching his passion is made equall with a mortal man an ignoraÌ„t Erier by the Popes diuinity is made equall with Christ in the manner of his suffring not in that fashion as euery Christian may be but so as none at al no saith this book not S. Iohn the Euangelist nor the Virgin Marie her selfe could be But if we come to his Miracles then surely Christ must come after him for whereas Christ wrought a miracle he say they wrought 10 those that Christ did are nothing to his Christ neuer shewed that humility charity patience that S. Francis didâ— Christ neuer gaue away all his clothes till hee was stark naked as S. Francis did s For al these being too long to write in the margeÌ„t I must refer the Reader to the book it selfe if he wil not beleeue me or else let him suspend his iudgement till I haue leisure to exemplifie these at large by themselues he neuer preached to beasts and birds as Saint Francis did he neuer by his words and the signe of the Crosse tamed conuerted wild beasts as Saint Francis did All this may easilie bee shewed and much more but I wil insist onely in one on that the rather least they should take it in snuffe that I say their Father FRANCIS conuerted beastes hearken therefore to the storie and then iudge and spare not S. Francis on a time comming to preach at the city of Eugubium t Vide libruÌ„ conformitatuÌ„ lib. 1. conformit 10. par 2. pag. 140. Francis preacheth to a wolfe Francisâ—calleth the wolfe brother a couple of rauening Wolues well met Francis offereth the wolfe his brother to make peace betwixt him and the towne The Wolfe is content found that the saide Citie was much troubled with a greate and cruell Wolfe that kild not their cattell onely but their people if they were vnarmed Francis would needs goe to him to turne him from his rauenousnes and seeing the wolfe come against him with opeÌ„ mouth he made the signe of the Crosse vpon him and commanded the wolfe to shut his mouth and hurt him not the wolfe presently obeied fel downe as tho he had been a meek Lamb then spake Francis to him and saide Brother Wolfe thou hast shed much bloud and done much hurt and therefore art worthy to die and all this Citty iustly complaines of thee but brother if thou wilt bee content I will make peace betwixt them thee the wolf by wagging his taile and mouing his eares shewed that he was very glad Then brother Wolfe saith S. FRANCIS seeing thou art content to bee at peace with them I will take order that they shall giue thee daily allowance of meate if thou wilt promise mee heereafter to hurt no bodie the wolfe bowing his heade aunswered by signes that hee woulde Yea but then saith Francis Brother Wolfe giue mee thy faith and credit that I may beleeue theeâ— the wolfe presently lifted vp his right fore-foote and layed it in Francis his haÌ„d Francis bids his brother wolfe giue him his hand and faith that hee will performe his order therby giuing his faith that he would perform it Then Brother Wolfe sayth Francis I command thee in the name of the Lord Iesus that thou go with me into the Citie and there feare not to make peace The holy name of God fearefully abused taken in vaine in the name of the Lord the wolfe forth with followed him as meeke as a Lambe So comming into the Citie al the people togither with the Magistrates being assembled S. Francis made vnto them an excellent Sermon Brother wolfe standeth by whilst S. Francis preacheth to the people the wolfe being by which being done he said to them these words This Brother of mine this Wolfe that standeth here hath promised me vpon his promise hath giueÌ„ me his faith that he will be friends with you and doe no more hurt prouided that you shall daylie giue him an allowance and portion of meate which if you doe for your parts then will I be surety for my Brother Wolfe that he shal perform the conditions on his part required Then said S. Francis Brother Wolf Francis is surety for his brother wolfe to the towne it is reason that as thou did before so here before al this people thou giue me thy faith againe that thou wilt keep the couenants on thy part and the wolfe immediatly lift vp his right fore-foot and laid it in the hand of S. Francis his surety in the sight of all the people and so gaue his faith againe Brother wolfe giueth his faith againe and then al the people shouted and wondred and praised God for sending S. Francis amongst them by whose merits they were deliuered from the cruel wolfe And from that day forward the people to the wolfe wolfe to the people performed their couenants made by S. Francis the wolfe liued 2. years after Francis was
gone Brother wolfe liueth in the towne takes his meate at the dores and went vp down the streetes and tooke his meate from door to doore hurting no man was wel and daintily fed there was neuer so much as a dog that barked at him And at last after 2. yeares Brother Wolfe Brother wolfe dieth is lamented being striken in yeares dyed for whose death the Citizens did verie much lament Heere is a miracle worth the marking Now let all Huguenots and Heretikes shew such a miracle in their religion no no they neuer can doe it And no maruell for Iesus Christ who is the King Captain of their religion neuer did the like in his time to this Which S. Francis the king and captaine of the Franciscans u Francisce Iesuty dicè dux formaque Minorum hath heere done If the time would giue leaue I could bring 20. more as impious as incredible and as absurd in their kinde as this but leauing it to a further opportunitie and referring the learned to the booke it selfe I proceed What may be saide to all this are not these wide and wofull wounds Ierem. 7. 12â— Oh! but they are healed I maie answer as the Prophet doth Were they ashamed when they had committed abhomination Nay they were not ashamed 18 The ninth wound not healed For whereas this booke was written aboue two hundred yeeres agoe by Bartholomeusâ— Pisanus a Franciscan Frier it was then not only suffred to passe to publique view in those daies of darknesse and superstition but now of late within lesse then 20. yeares when one would haue thought they woulde if not repented of the impieties yet haue beene ashamed of the absurdities they contrariwise haue reprinted the Booke x The new edition iâ— at Bononie in Italie 1590. is dedicated to a Cardinall in this edition is al that I haue alleadged and haue not taken out nor reformed one worde of all these euilles nor of manie more which doe so directly disgrace the merits of Christ Iesus onelie some things haue they altered which they thought might make against themselues but not one of these which doe so farre dishonour God and Christ and all religion Compare together the olde and new bookes who will and he shall find this to be true wherefore the conclusion is that this wound is farre from being healed Let vs then go forward and see if we can find one wound healed in the Romane Church The tenth Wound TWo or three hundred yeares agoe 19 The tenth wound The Pope may giue Indulgences for 20000. yeers grant men power to redeeme soules out of Purgatorie the Popes indulgences did growe to that height of rotten ripenesse that all men of vnderstanding euen of his owne brood were ashamed of it and many a one of the wiser sort euen in these mystie times did see laugh at the nakednesse of Poperie in that point the excesse whereof grew so great as they cannot denie but it gaue at last an occasion of LVTHERS reuolte from them There is a Manuscript extant written some two hundred yeares agoe and another not much differing from it some 130. yeares ago printed at Rome containing a catalogue only of those Indulgences belonging to the parish Churches of Rome amongst which they say are 7. principall let vs but consider of some few y He that waÌ„ts this book let him look in Hospinian de Templis lib. 2. c. 28. pag. 348. editonis Tiâ—ur 603. where he shâ—ll finde both mention of the booke a particular recitall of a great part of it In the Laterane Church it is granted thus by Pope Boniface If any Pilgrime come for deuotion to this Church he shall be absolued from all his sinnes And in the Chappel there called sanctum sanctorum there is full and true remission of all sinne â— And one day in the yeare which is the day of the dedication of the Church there is full remission of all sinnes both a poena culpa and this Indulgence is so certaine saith the booke that when the Pope first pronounced it the Angells in the hearing of all the people said Amen Angels say Amen to the Popes indulgences but they shold first proue that God saith AmeÌ„ to them for else the Angels will not vnlesse it be the euill Angels If these things bee true then it is strange that all Papists in the world are not saued for hee that hath full remission of al sinnes both à poena culpa dying in that state cannot bee damned And certainely hee that for the obtaining thereof will not take the pains to visite that Church one day in a yeer is not worthy of saluation In Saint Peters Church there bee euerie daie eight and fortie yeeres of pardon which is in one yeere aboue fifteene thousand yeeres Euerie daie of the Annuntiation there bee one thousand yeeres and hee that with deuotion goeth vp Saint Peters staires hath for euery step seuen yeeres of pardon Surely purgatorie paines are not so fearefull as they beare the worlde in hand if going vp two and twenty-steppes may purchase releasement of a hundred fifty yeeres thereof And if these seeme too little Alexander the Pope like a liberall Lord opens his treasure giues to euery steppe a thousand yeares So that now there is not a Papist in the world that needes to bee in Purgatorie one day except hee will XXij thousand yeers of pardoÌ„ graÌ„ted for going vp 2â— steps If the Pope say true in this no Papist neede to come in purgatory For for going vp twenty two steppes with deuotion he may be released out of Purgatory for two and twenty thousand yeeres and I hope they do not think the World will last so long and Purgatory they say ends with the World Further Three doores of one Church in Rome of so great vertue that whosoeuer goeth through them shall bee as free from sinne as when he was newly baptized whosoeuer will go through the 3. doores of the Laterane Church shal be as free from al his sins as hee was the houre hee was baptized Likewise at the Altar in Saint Peters Church there bee xiiii thousand yeeres of pardon and deliuerance of one soule out of Purgatorie And in the Church of Saint Lawrence whosoeuer visiteth that Church euery Thursday for a yeere and sits vpon the stone wheron Saint Lawrence was broiled Oh what a great power the Pope hath who can giue power to another so easily to deliuer soules out of purgatory shall deliuer one soule out of Purgatory And in the Church of saint Iohn at the gate called Porta Latina a man either by saying a Masse or causing it to bee said may deliuer one soule out of Purgatorie Are these true How easie purgatory might be emptied by Popish doctrine then why is there one soule left in purgatory or else where is the charity of the Papistes which they so