Saints doe so most doubt some quite deny It s madnesse then to leave a certaine way And chuse a doubtfull when we goe to pray Saints cannot â—eare unlesse God first reveale Why doe they then from him to them appeale This done they must rebound prayers back againe Why doe they trouble God and Saints in vaine In fine not they but God alone must grant Why run they then to Saints for what they want Fly then to God alone who heares grants all It s bootelesse senselesse on dead Saints to call Rome Prayes to and for dead men well she may Her prayers dead are fit for none else but they Th' one heares them not th' other no good thereby Reape they that make them lesse such Prayers then fly Prayers to and for dead men well agree They both dead faithlesse bootelesse sinfull be On Romes Divine adoration of her painted Crosses ROme thy Crosse-worship now is at a losse Not one of all thy Reliques of Christs Crosse Or peeces of his vestments did once touch His body for his Garments were no such But grant these did yet sure not one of thy Carv'd painted Crosses had this dignity Unlesse thou say his Bodie 's Nail'd to all Those Crosses before which thou now dost fall Thou must then make as many Christs or more As thou hast Crosses or not one adore On the Papists supposed Looking-glasse of the Trinity for their Saints to see Prayers in STrange newes Romes God is now a Looking-glasse A brittle God to which her Prayers passe That Saints may there behold them She doth feare Her Saints are deafe and cannot prayers heare Nor see at all unlesse God turne a glasse God is no God Saints deafe or Rome an Asse Glasses Dense bodies are not spirits Frayle God is no God but Glasse if Rome prevaile She hath no Glasse if God if Glasse no God Thy Glasse I doubt is now become thy rod. No Glasse no prayer to Saints their sight is gone A Glasse no God but thy deafe Saints alone Prayers were onely heard not seene of old Now seene not heard by Saints as we are told Saints can doe more than God he doth but heare They see Romes Prayers they sure have lost their eare Or else their Eares are all turn'd into Eye That they no Prayers now heare but all espie Nothing is seene but what is coloured Corporall painted guilt or varnished Romes Orisons are such of late therefore Her Saints must onely see not heare them more But if they barely see them and not beare They will not grant nor answere them I feare Sith God men never answere nor reply But when they heare as well as see Men cry Yet say they did I doubt Romes painted prayre Which must be seene will vanish in the Ayre Before it can ascended above the skie Into this new Glasse of the Trinity See then they frenzie pray no more to Saints They cannot heare grant nor yet see thy Plaints Sounds are the proper Objects of the eare You cannot see smell taste feele them but heare Them onely you may colours heare as well As see mens prayers it is impossible As all men know well by experience For eyes to see the Objects of eares sense Romes Looking-Glasse then is a meere fancie And Saints sight of prayers in it a grosse Lye On Prayers in an unknowne Tongue PRay in a tongue unknowne to God to Saints Neither I doubt will heare or know your plaints It s fit that those who know not what they pray'd Should not be understood or else gaine-sayd On Romes Idoll and Idle Worship ROme thou hast in thee Idoll and Latrie Conjoyne them then thou hast Idolatrie Deny me Idols Idle and Latrie Thou must yeeld joyne them here 's Idel-Latrie Idoll or Idle Worship chuse thee whether If neither like thee take them both together On Transubstantiation PArdon great Rome I hope it is no Treason To call thy Transpanation voyd of Reason Its Non-sense to the Eye Hand mouth which finde The substance of the Bread still left behinde It is Non-reason yea Non-scripture then Because Non-sense to all the Sense in Men Sith nought is Reason but what first is sense It s voyd of Reason than because Non-sense If ought be lost in Transubstantiation It is Romes Senses onely and her Reason She cannot finde what all else feele taste see And findes that there which is not cannot be If Sense may erre then sweet Rome tell me why Thy Vicars Priests all else by sense doe â—â—y They know the Bread Wine which before them are Then to be hallowed such and so declare For certaine by their sense yet presently When sacred ' gainst sense they it bread deny If sense were certaine at the first to know Them Bread and Wine how doth it senselesse grow Within a Moment sure thy sense is fled Else thou must judge them stil but Wine and Bread Thy meate thou tryest by sense thy silver gold By sense are alwayes felt weigh'd try'd and told Thou ever sel'st but never takes backe Lead For Gold thy Sense here erres not nor is dead If then Rome tries all else so sure by sense She must her Host judge nought but bread from hence Since Christ himselfe hath made the sense onely The Proper judge of his humanity Birth Miracles Death Resurrection The truth whereof are prov'd by sense alone On Popish Transubstantiation and Annihilation THis is my Body words of Consecration How can they change or worke Annihilation It is a Curse not Blessing to destroy That Bread which Christ would have us to enjoy Which if quite vanisht in the Consecration These words must cause or need breads Re-creation Or else be Idle for if bread begone Nought can be sacred but the words alone Rome saith the species are I doubt the shade Cannot be hallowed if the Substances fade Else by this Doctrine a meere Hypocrite For shew were sacred though his heart 's not right And Priests who lose their substance by Sacration Must by their shadowes worke out their Salvation Yea all Romes Churches Bells Saints shades must be When hallowed they from substance were made free If Consecration make the Substance fade Romes Popes Priests Churches Altars Saints are shade For they are Hallowed too as well as Bread Their substance then as well as its is fled O Rome recant this errour thou hast made Else all thou hast is nothing but a shade In all Romes Hallowings of Priests Churches dayes And other things their substances alwayes Remaine without change or destruction Why then must Breads Wines substances alone In hallowing be destroy'd or changed ye Can give no Reason why In fine tell me What Priests doe Hallow if you say Wine Bread They then remaine such though thus hallowed If you say ought else t is an Error Lye Since you Confesse you Hallow them onely Now what you Hallow that you take eat drink Its Bread Wine
Romes flocke as grosse Idolatry Commits as Pagans with theirs anciently On Romes Doctrine and Practise of Equivocation ALL Rome for a false Church should damne flye hate Because she teacheth to equivocate The worst of all Lies cheates that is no truth Can be in Rome who this defends pursu'th How can men pin their faith on Romes Church sleeve Whose doubling faith words oathes none can beleeve They may more faith truth finde in Devills then In most of Romes Popes Jesuites Clergie-men Whose strange Equivocations Lyes should make All them and their false Church quite to forsake On Papists blasphemous Assertions touching the Virgin Mary to the dishonour of God the Father and Christ his Sonne BErnard de Busti and some Romanists Since him record that Gods Kingdome consists Chiefely in these two Iustice and Mercy That God this last hath resignâ—d to Mary As his Kingdomes best halfe whence all who by Gods Justice griev'd are may appeale and flye From God to her as men here commonly From Courts of Law appeâ—le to Chancery Who by her Mercy will them ayde releeve Against Gods Justice when ere it them grieve So that if God in justice men condemne Her Mercy mauger God will absolve them And free from condemnation if this be True God's but halfe a God no God but she God hath nought left but Justice which damnes all Not one for Justice all for Mercy call Mary hath all Gods Mercy is all grace Nay Mercies Fountaine all then will embrace Her for their onely Goddesse all will flye Sue pray to her not one to God will cry Nor yet to Christ who being just as well As mercifull doth oft delay repell Poore sinners suites writes Anselme when Mary Compos'd of nought but mercy clemency Heares and grants all mens suites without delay As soone as they unto her seeke or pray So as all those who their suites would obtaine With speede must unto her resort complaine Which if true Doctrine all to her will run And Christ as Mediator be undone Since all will sue to her who doth first grant And ne're demand of God one thing they want For Christ his Intercession but seeke all From her whom they their ADVGCATE oft If these write truth the Virgin hath undone Un-Godded both the Father and Sonne Ingrost their Mercy Office Diâ—ty And made herselfe Romes onely god Truely Then well might Bonaventure in his Psalter Our Lord unto our Lady change and alter Throughout the Psalmes and the Lord sayd to my Lord sit thou at my right hand untill I Thine enemies make thy footestoole translate The Lord sayd to our Lady sit thou at My right hand untill I thine enemies Thy footestoole make And in like sort disguise O Lord in thee have I put my trust let Me never be confounded and to set It thus O Lady I my trust in thee Have put O never suffer me to be Put to confusion in thy righteousnesse Deliver me for thou art my fortresse With sundry such like This grosse Blasphemy Which Romes Popes Church approve use justifie To Gods and Christs dishonour should now make All them quite to abandon and forsake On Romes Novelties notwithstanding her pretence of Antiquity ROme is still vaunting of Antiquity Though all or most in her be Novelty Her Popes Arch-prelates Prelates Cardinals Arch-Deacons Prebends Deanes Officialls Subdeacons Readers Clerkes Acolythists Abbots Abbesses Priors Massing-Priests Monkeâ— Friers Nunnes of all sorts Anchorites Conâ—essors â—egats Pard'ners Jesuites Chancellours Vicars Proctors Commissaries Dataries Chaplaines are all Novelties Not found in Scripture mens late forgery Now since Rome these her Church cals deemes only Her Chuch is but a Novelty built on Mens fancies not on Christ the Corneâ— stone Her blotting out the second Commandement And doubling of the tenth to give content Her monstrous Transubstanâ—â—â—tion Masse Ladies Psalters hâ—lfe Communion Her drinking of Christs blood within the bread She eates and that 〈◊〉 in the veines not shed Making adoâ—â—â—g gods Saints Images 〈…〉 Crosses Pixes Crucifixes Prayâ—â—s to God in unknowne Tongues to Saints Departed who cannot heare their complaints Auricular confession exempting Delinquent clerkes from justice of their King Election for mens fore-seene workes freewill Falling from Grace new Miracles wrought still Her markes of a true Church the Priests intent Essentiall to make a true Sacrament Adoring of the host conditionally If it in truth be turn'd to Christs body Saints seeing Prayers in the Looking-glasse O' th' Trinity to which mens prayers still passe Her worshipping of all things with Latry As Crosse speare Nayles Thornes which toucht Christs body Her Pictures of our Lady on a throne Crown'd Queen of Heav'n with Christ a little one Held in her Armes Her praying unto her Command thy Sonne shew thy selfe a Mother Reliques of her milk haire combs Gowns smocks all Still fresh sweete sinnes in nature veniall Prayer to Angels Limbus Purgatory Popes Indulgences Pardons sold for money For any sinne five new coyn'd Sacraments Her publicke stewes allow'd to raise Popes rents Her Merits workes of supererogation Doubt no certaine assurance of Salvation Popes right to both swords their supremacy Over all Persons Clergie Laity Their excommunicating deposing Iudging nay killing Kings interdicting Whole Kingdomes absolving from loyalty And solemne oathes of that fidelity Which subjects make unto their kings arming Exciting subjects ' gainst their lawfull King Processions Pilgrimages reservations Of Hosts in Pixes with their elevations And Adorations Lay men not to read Gods Word that it must be interpreted Confirm'd by Popes that Romes Popes may dispense Against Gods word controll the text and sense That Popes are above Councels generall And must confirme nay over-rule and call Them of due right that Councels cannot erre Nor Popes in Peters chaire where they sit ne're Saints canonizing Romes rich Treasaury Of Merit whereof Popes must keepe the key Cases reserved to his Sanctity Buls Masses to free Soules from Purgatory Justification not by faith alone But workes more Mediators besides one That Mary is the Churches Advocate Damning Priests marriage vowing Celibate Saints Legends Holi-dayes strict abstinence From meates at set dayes out of conscience Bowing at Altars shaving Priests Nuns Crowns Great difference in habits Coules Frocks Gowns Beades Pater Nosters Aves sayd by score Yea Ave Mary Bels not known afore Time Holy-water Holy-bred Candels Burning at Noon-day Christning hallowing Bells Palmes Churches Church-yards Altars Chalices Salt Spittle Chrisme Swords Pals Roâ—bets Abbees Copes Altar-Cloathes Organs strange Duckes Bowings Nods Gestures Ceremonies and Crossings Chaunting of Masses praying toward the East Chusing of some Saints more than all the rest For certaine Kingdomes Countries diseases Cities Professions like the Pagans these With sundry other things are Novelties Not found in Scripture but mens Forgeries Cease then thy Bragges Rome thy Religion 's new Vaine false ours onely is old saving true On and against Romes halfe Communion and Sacrilegious depriving the people of
A PLEASANT PVRGE FOR A ROMAN CATHOLIKE To evacuate his EVILL HVMOVRS Consisting of a Century of Polemicall Epigrams wherein divers grosse Errors and Corruptions of the Church of Rome are discovered censured refuted in a facetious yet serious manner By WILLIAM PRYNNE an Vtter-Barrester of Lincolnes-Inne who composed these Poems to solace himselfe in his late tedious Imprisonments Horatius de Arte Poetica Omne tulit punctum qui miscuit utile dulci. Jeremiah 51. 6. Flee out of the midst of Babylon and deliver every man his Soule be not cut off in her iniquity for this is the time of the Lords vengeance he will render unto her a recompence 2 Thessalonians 2. 10 11 2. Because they received not the love of the Truth that they might be saved for this cause God shal send them strong delusions that they should beleeve a lye that they all might be damned who beleeved not the truth but had pleasure in unrighteousnesse Printed at London by R. C. for Michael Sparke Senior dwelling at the blue Bible in Greene Arbour 1642. TO The Most Illustrious CHARLES PRINCE OF WALES AND Heire Apparant to the Crowne of GREAT BRITAINE GReat Britaines present Joy her future Hope And Faiths Defender against Romes proud Pope Vouchsafe to cast Your Gracious Princely eye On these unpolish't Poems which descry Refute some foule grosse Errors Practises Of Romes false Church By one short view of these Your Highnesse may conjecture of the rest And be stirr'd up for ever to detest With greatest Zeale Romes Errors Blasphemies Which make good hearts with indignation rise Against them Great Jehovah Crowne and blesse Your Highnesse with all kindes of Happinesse And through Your Favour make this PVRGE of use Siâ—ke Roman Soules to true Health to reduce So prayeth Your Highnesses most humble devoted Servant WILLIAM PRYNNE To the Courteous Reader MEeting with sundry Papists whiles that I Remain'd a Prisoner under Custody We oft conferred in a friendly way Of divers points of Doctrine wherein they Dissented from us and some Practicall Corruptions which they Rome Devotion call On this occasion to helpe passe the time I some of our Discourses turn'd to Rime That so I might with greater Liberty And lesse Offence their Errors lash descry Both to convince and cause them to despise Their fond false Tenents Worships Blasphemies Which Poems since being licensed the Presse As usefull for these times fit to represse Romes spreading Errors some whereof I finde Not yet oppugn'd by any in that kinde As here they are I them shall recommend Unto thy use kinde Reader to this end That thou maist weigh their matter not their dresse Which is but rude unworthy View or Presse Minde then their Substance not lame Poetry And all Defects in friendly sort passe by If any Health thou by this PVRGE shalt gaine Blesse God and pray for him who shall remaine Thine in the Truth WILLIAM PRYNNE A Table of the Epigrams herein comprised 1. ON and against Popish Ave Maries Page 1 2. On against Popish Beades and Pater-nosters oft repetition on them p. 19 3. On and against Popish Crucifixes and Images of Christ p. 23 4. On and against Popish Crucifixes and Adoring them with Latria p. 28 5. On and against Popish Pictures of the Virgin Mary as a crowned Queene sitting on a Throne with Christ a sucking Infant held in her armes And on the Reliques oâ— her milke which they keepe and shew p. 31 6. On and against Papists painting the Virgin Mary and other Saints in new fashions with frizled haire and rich dresses p. 35 7. On Saint Dominickes vision of Fryers of his Order hid in Heaven under the Virgin Maries Peticoate and on the Reliques of her Garments which Papists keepe and shew in sundry places p. 37. 8. On and against Papists reserving the Host and carrying it in Procession p. 39. 9. On Popish Tapers p. 42 10. On Saint Michaels Buckler and Poynard kept for a Relique in the Chappel of Saint Michaels mount in base Normandy p. 42 11. On the Reliques of Josephs Han and the Asses taile whereon Christ rode p. 43 12. On the Popish Sacrifice of the Masse p. 44 13. On Romes 7. Sacraments p. 45 14. On Romes 7. deadly sinnes ib. 15. On Romes Latin Prayers p. 46 16. On Popish Miracles ib. 17. On Popish Whippings and Satisfactions p. 47 18. On Papists abstaining from flesh on Fasting dayes ibid. 19. On Papists making Marriage a Sacrament yet forbidding their Priests to marry and permitting them to keepe Whores p. 48 20. On Romes extreame Unction and its being a Sacrament ib. 21. On Papists implicit Faith Images p. 49 22. On Popish blinde obedience ib. 23. On Popish Pilgrimages Offerings Kneelings Prayers to the Images of the Virgin and their worshipping of her and them p. 50 24. On Romes worshipping the Crosse nailes and what ever touched Christs body with Latria or divine Worship p. 52 25. On Romes Prayers to dead Saints and for the dead p. 53 26. On Romes divine Adoration of her painted Crosses p. 54 27. On Papists supposed looking-glasse of the Trinity for their Saints to see prayers in ib. 28. On Prayers in an unknown Tongue p. 56 29. On Romes Idoll and idle worship ib. 30. On Transubstantiation ib. 31. On Popish Transubstantiation and Annihilation p. 57 32. On Transubstantiation and the Popes Vicarships repugnancy p. 59 33. On the reall presence Pix and Crucifixes repugnancies ib. 34. On Transubstantiation and Popes Leaden Buls p. 60 35. On Popish Priests taking away the cup from the people ib. 36. On Popish Concomitancy and the sacred Cup. p. 61 37. On Popish Concomitancy and halfe Communion ib. 38. On Praying to and representing of God and Saints by Pictures p. 62 39. On worshipping Images ib. 40. On Popish Confessors and Pardons p. 63 41. On Popish Altars and Masse-Priests ib. 42. On Popish Purgatory and its fire ib. 43. On Popish Indulgences p. 64 44. On Popish Merits and Prayers to Saints 45. On Papists praying to Christ to save them by Thomas Beckets blood p. 65 46. On Romes Freewill ib. 47. On Popish Priests shaven beards and shorne Nunnes ib. 48. On Popes Buls and doubting of Salvation their contradict on p. 67 49. On Popâ—sh Saâ—nts 〈…〉 for partiticular Counâ—â—â—â—s 〈…〉 kindes of 〈…〉 p. 68 50. 〈…〉 p. 69 5◠〈…〉 ib. 5â— On Popâ—sh Merits ib. 53. On Auricular Confession p. 70 54. On Romes Prayers to Saints ib. 55. On Popish Monkes Players Prayers and Merits p. 71 56. On Romes taking away the Scripture Cup and second Commandement from the people ib. 57. On the Romish Masse p. 72 58. On the Popes two swords p. 73 59. On the Popes two keyes ib. 60. On kissing the Popes feet ib. 61. On the Popes being Peters successor ib. 62. On the Popes not erring whilst he sits in Peters chaire p. 74 63. On the Popes not erring ib. 64. On Popes not sinning and erring as Popes but as men ib. 65. On
she a thousand times us'd to recite The Ave Mary Prostrate on the Ground On Each Feast Vigil which she sacred found Vnto the Virgin and did cry Ave When and where ere she did her Image see Yea Popes and Masse-Bookes order you each day By sound of Bell nine Aves for to Say Morning Noone Evening three Aves together Without one Pater Noster them to sever So that you pray to Mary nine times more Each day than unto God if not nine Score For in your Ladies Beades or Rosary Which all Dominican Monkes and sundry Besides are bound to use still you each day An hundred fifty Ave Maries say Successively ten Ave Maries to One Pater Noster and so pray unto Her ten times more than to God the Father And so her ten times before him preferre At least if not farre more beginning all Your houres with Aves to her ere you call On God your lips to open and to be Your Aide proceeding ending with Ave To her with it you still begin and end Your Sermons Prayers Her more than God intend Fooles why doe ye thus her preferre before God and than him invoke thus ten times more Why doe you vexe her with Battologies And Peales of oft rehearst Ave Maries From day to day for shame this clamour cease The Angell else will bid you hold your Peace Who sayd his Ave onely once no more For ought we reade give then your Aves o're You have repeated them so oft Each day That now t is time to cast them quite Away The Angell his Ave to Mary sayd Before his tydings to her were display'd To informe her of something she before Knew not at all which done he spake no more You not to informe her of ought that 's new Or of a thing which she before not knew But out of feare least she forget what He Inform'd her then through flux of time Ave By Millions to her still cry night and day Unceasantly and nought but Aves say No doubt she heares them not for if she did She would as many times each day have chid You for your folly as you Ave cry Not to her honour but great infamie Who thinke her deafe dull voyde of Memory Forgetfull of her Grace Felicity And of the Angels Message at least wise Delighted with your vaine Tautologies That you such Peales of Aves to her Thunder If she heare ought for them it is a wonder Cease than to cloy deafe shame vex her with Ave Else shee 'l heare nought else nor have time to save ye Tooke up deaft tyred with Aves alone To her no pleasing but distastefull Tone Which at the first perplext made her admire But now thus babled her Provokes to Ire Learne Manners from the Angell Ave cease When utter'd once then after hold your peace Cease Aves now for shame if you proceede You are no Angels but the Cuckoo's breed He as a preface to his Embassie Vs'd his Ave whiles she was here onely Among Women in State of Grace not Glory Be you then guided by the Angels story You have no Embassie unto her Grace From God himselfe to preface thus her Case State Place are altred much from what they were When as the Angell her saluted here She was then among Women now on high She hath no Women in her Company There are no women yet in heav'n its true Good womens Soules are there in Blisse but you Cannot their Soules call women since soules are Not Male nor female and nought doth declare Make differ Sexes but bodies alone And womens Bodies yet in heav'n are none Therefore no women doubtlesse are now there But Grant they be yet no Women are neare Where you place Her at Gods Righth and on high On the throne of the Blessed Trinity Above all Angels Saints who come not nigh The Virgin whom you mount advance so high You cannot then say truely Blest art thou Among Women Unto the Virgin now Sith no Women are in her Company When you say Aves now you still doe Lye He as a Salutation not a Prayer His Ave Mary uttered first to her You as a prayer to her it say alway This doth your Error sottishnesse display His Salutation was not cannot be A prayer to her as you shall clearely 〈◊〉 First t' was an Angell sayd it Angels pray Not unto men whom they gard save alway God never sent an Angell to teach Men To pray to Him much lesse to Mary then It is no Prayer no Angels but Christ may Presume once to prescribe what Men shall pray He spake it when he came her newes to bring Of Christs conception craving her nothing It was a greete from God to make it then A Prayer to her makes God to pray to Men. There is no word in it which possibly His greete a Prayer to her can once Imply Besides the Text you it expressely call A Salutation and no prayer at all And that a meere salute a pray'r should be To her seemes strange nay senselesse unto me The Text addes further she was troubled at His saying and did cast in her minde what Manner of Salutation this should be Which made the Angell say c Feare not Had she Thought this a prayer made to her certainely She had not thus bin troubled scar'd thereby Nought this a prayer unto her can import To make it then a Prayer now is mad sport Unlesse be for her if you this deny A Prayer for her the words it prove clearely First Ave which All Haile or happinesse Attend you signifies is an expresse Prayer for not to her and is just the same With our salute God save you blessed Dame Which all confesse to be a Pray'r not to But for those we salute than Ave's so Next Dominus Tecum The Lord be with thee Is a prayer for not to her this to be So is most cleare by all your Liturgies Houres Masse-bookes where the Priest thus prayes and cryes Dominus Tecum oft times which all call A prayer to God for not to men at all By this then see your Madnesse folly shame In saying Aves to the Blessed Dame You thinke thereby you onely pray unto Not for the Virgin when you quite crosse doe Praying not to but for her alwayes when You say your Aves O mad senselesse Men If she thus neede your Aves her to save Blesse bring to God how can you then ought crave Pray gaine from her If she needs prayers from you She can ill ayde save those who to her sue You write she is in height of Happinesse That God Christ she doe now one throne possesse It is meere folly then and surplusage To Power out Aves for her in this Age At least wise Salves which you make the same With Aves in your Masse-bookes where the Dame Is oft saluted prayd for thus Salve Maria or Regina God save thee
Mary or Queene of heav'n which doth imply That she is not yet saved perfectly Because you pray God thus to save her still A prayâ— re not to But for her Grace as will Appeare by this prayer often Mentioned God save the King us'd when Kings were Crowned Not to but for them by their subjects or If she be sav'd already this prayer for Her made for none but those not saved yet And men on Earth if I doe not forget Must needes be Idle Vaine Absur'd and she With it no doubt will much displeased be Since it her not yet saved doth imply As it did when she was here not on High Before she saved was you might well say Aves and Salves for her but not pray Thus for her now when saved perfectly In Heav'n as you hold Both soule and Body The Angell had no Ave Mary Bell Sounding each morning noone night him to tell When he should say his Ave to Mary As you have by whose sound your Aves Cry Thrice trebled dayly which Bell no Popes Ban Or Interdicts from ringing silence Can As Calderin most sagely notes though they All other Bells from ringing wholy stay The ringing these Bells is of such Moment That the Orders of Monkes at Rome once went To Law about it before the Popes Grace To know which of them foure should in first place It ring each morning where after long sute Much cost more wrangling and no small dispute It was at last resolved finally By an unalterable Act that they Who did first rise should ring it first of all Each morning men to Aves thus to call But since the Angell sounded no such Bell You should not ring it if you would doe well The Angell had no Beads whereon to say His Aves by set number every day He sayd it but once without Beads then you Must Beades and dayly Aves bid Adue He sayd it not by way of Pennance ye Injoyne men for their Penance the Ave To Mumble over by set Scores and then They are absolved and meere guiltlesse Men. The Angell fell not on his knees when he Unto the Virgin spake his first Ave. Why then doe you before her Image fall And kneele when you with Aves on her call The Angell sayd his Ave onely to Her Person not her Picture you unto Before her Image not her Person say Your Ave Maries onely when you pray Is it that you her Pictures deeme to be Her self that you them greete thus with Ave If not belike it is because you feare She is so farre off now she cannot heare Your voyce but yet her Images close by May chance to heare you when you Ave cry Before them but I doubt they both have lost Their hearing quite she and the painted post And so your Babled Aves are lost vaine You may doe well then from them to abstaine The Angell sayd no Pater Noster as A Prologue to his Ave neither was The Ave heretofore joyn'd to the Pater Ad its part or Apendix why of Later Times than doe ye in your Houres Offices Prayers Masse-bookes use to preface your Aves With Pater Nosters yea make them a part Of the Lords Prayer or Codicell by Art Conjoyning them so neare that none may say A Pater without Ave when they pray As if they both were prayers alike and all Who pray Ovr Father ought likewise to call On Mary as their Mother Queene else they Shall not be answered though they Paters say Had this beene so the Angell or Christ would Have them conjoyn'd thus or at least we should Have found them coupled thus in sacred writ Which since it doth disjoyne them as unfit To Match sute run together you both erre And sinne no doubt to Yoke them thus together Belike the Pater is a Beggerly Prayer and Ave is infinitely Better than it as some held heretofore That you conjoyne them and say halfe a score Aves for one sole Pater Noster this Angell neere taught you thus to pray amisse His Ave did in time and Place preceede The Pater you in both make it succeede His Ave was before Christs birth but the Pater long after it Luke his Ave Records in his first Chapter the Pater In his Eleaventh in time place later Than it you Ave after Pater say Place and so from the Text run quite astray Nay you the Angles Ave farre out-goe Joyning Elizabeths salute thereto As if it were the Angels owne whereby You Wrong the Text and make the Angle Lye And speake Non-sence in saying blessed be The Fruite of thy Wombe when t is cleare that she Had then no Fruite conceived in her wombe Whence he tels her The Holy Ghost shall come Vpon thee and the Power of the Highest Shall over-shadow thee both these exprest Not in the Present but the Future Tense Her clause as his makes him lye speake non-sence It being true when she it spake after Maries conception false when he to her Sayd his Ave before it This is bad But that is worse which you to his words adde Sancta Maria ora pro Nobis c. Holy Mary pray for us none of his Nor of Elizabeths Words nor once found In scripture why then doe you joyne confound This cursed Pray'r thus with the Angels speech As if the Angels Mary did beseech To Pray God for men and this clause indite Which you as part of his salute recite To make poore people to the Virgin pray Who thinke all Scripture Angels words they say Since all it tearme the Angells Salutation When these words are Romes damned innovation Patcht to the Angels greete which forgery The silly People cannot possibly Discover since Rome takes Gods Word away From them which should this Jugling trick display And leaves them none but such bookes where they finde This clause annext the better them to blinde The Angle did not such forg'd Aves say You must them then discard and cast away Th' Angell before and after Offices Psalms Lessons Hymns Houres Sermons and Glories No Aves sayd Like you much lesse did he Into the 95. Psalme his Ave And Lord be with you insert as you doe Foure times within this Psalme annexing two Aves more unto its close placing one Before it though in the old Testment none Can finde one Ave Nay whereas in the Whose Bible there is onely one Ave Us'd by the Angell you doe it record Repeate at large omitting not one word An hundred and fifty times in one small Rosary onely and in most of all Your Offices Houres Missalls I it finde Well nigh as oft recited in this kinde O Monstrous Babling and Battologie The Angell taught you no such Cuckooes Cry The Angell sayd his Ave onely to Mary her selfe you say Nay write that you May say these Aves Paters to before Those other Saints whom you invoke implore As you now use to
Noone-day But t is to shew that Christ is this worlds light Doth not the shining Sunne shew this more bright Than any Tapers which gives Light to all The world alone and is the Radicall Fountaine of all light whereas Tapers give Light but to few who cannot well perceive Their Light at Noone-day None then neede such light But Romish Owles who hate the Sunne love Night And are so senselesse that they cannot see Feele taste their Sacred Host still Bread to be Lactamius deem'd this Madnesse heretofore In Pagans then in Papists 'tis much more On S. Michaels Buckler and Poynard kept for a Relique in the Chapple of S. Michaels Mount in Normandy IN Michaels Chappell in S. Michaels Mount Is kept a Relique of no small account Arch-Angel Michaels double Buckler made Of fine red velvet which doth never fade And his steele Poynard with which Armes he fought Against the Dragon when he cast him out Of Heaven with all his Angels certainely These famous Reliques are a forgery Since Angels Spirits in a Spirituall Warre as this was could use no corporall Armes instruments of warre nor doe I finde By Scripture they had weapons of this kinde I doubt these Armes were forg'd by Romes Clergie Who use such Armes and lay devotion by In all their warres since Michael as they say Clad with these Armes not Prayers got the day Of the red Dragon Satan and his Host Who else perchance the day and field had lost How Spirits can repel'd or conquered be With swords and Bucklers I cannot yet see Those who this Dragon will repulse or slay Must use no Armes but onely fast and pray And neede no other Buckler shield or sword But Prayer Faith and Gods most Sacred Word Saint Michaels Buckler Poinyard and such Armes Cannot defend men from the Devils charmes On the Reliques of Iosephs Han and the Asses tayle IN France at Courchiverni neere to Blois Within a Bottle they keepe shew the Noyse Or Hâ—n which Joseph Christs reputed father Vs'd when he cleft wood or when squar'd it rather A famous Relique 't was a skilfull man Who could both catch and bottle up his Han In such good pickle that it keepes fresh still For sixeteene hundred yeares and more what ill Fortune had Josephs Body to decay When as his breath and Han last to this day And are preserved with such speciall care When as his body bones flesh perisht are His Han at first was not seene onely heard Now onely seene not heard t is false or mar'd The Asses tayle whereon Christ rod which they Have yet to shew to this Han joyne they may Nay weare the Asses tayle eares skin and head Since they such Lyes for Truths have credited Which Fooles and Children would deride and jeare They are more sottish than the Asse I feare On the Popish Sacrifice of the Masse VVHat Masse no Sacrifice this mine heart cooles Yet courage t is the Sacrifice of Fooles Why so they thinke Priests offer Christ againe Yet doe not cannot do 't the Text is plaine They say it is for use worth better more Than that which Christ made on the Crosse before As if that Pictures were more excellent Than any Persons which they represent It strangles murders Christ a fresh each day And yet it is unbloody as they say Yea meritorious then the High-Priests Jewes For killing Christ Heav'n merit its strange newes It doth availe they hold both quicke and dead True Priests who live by it are nourished Yea much inricht and buried sumptuously When dead thus quicke and dead Priests gaine thereby When as Lay-men by it are oft undone The deade mans Masse quite breakes his living Sonne On Romes seven Sacraments TWo Sacraments No more too few by five Had Popes no more to sell they could not thrive Seven's a compleate number they may sell One Sacrament each day and so gaine well It s fit each day should have its Sacrament To vent else Popes would hardly be content Now they may Market keepe all weeke yeare this Popes well remembring thought it not amisse To adde five Sacraments to Christs owne two The sale of which if lost would them undoe On Romes seven deadly Sinnes BUt Seven deadly Sinnes Rome if thou sell All sinnes but these thou mayst thrive pretty well But thou to raise thy Holy Fathers rents Mak'st veniall all thy seven Sacraments The sale of each which is a mortall sinne Thou must thy tale of deadly sinnes begin To double since they seven Sacraments Thus sold prove deadly sinnes in their events But are these deadly sith thou selst them all Not so at Rome all sinnes are Veniall On Romes Latine prayers ROme will have none but Latine prayers to God T were just to whip her with the selfe same rod Give her but Latin henceforth and no Coyne She will to Latin any Language joyne Nay damne the Tongue and to gaine Gold good store Sweare she will ne're receive the Latine more On Popish Miracles MIracles still after so many done Is such a wonder as the world might stonne Doth Romes faith stagger is she yet in doubt That she for Miracles thus still cryes out Either the old were false the Faith untrue They did confirme else ther 's no neede of new The old Faith 's lost in Rome she hath a new one She needes new wonders it to make a true one Such she hath store of too and yet she cryes For more I doubt she knowes they are but lyes And false impostures else she would not call For fresh her new false faith to keepe from fall Hold then thy peace Rome else I must thee tell Thy faith is false and thou an Infidell On Popish whippings and Satisfactions IF whipping might sinnes purge and satisfie Each Bridewell should then be a Purgatory And Rogues there dayly whipt should merit more Than all the members of the Roman whore Who now to satisfie and merrit well Should still be kept whipt tortur'd in Bridewell On Papists abstaining from flesh on fasting dayes PApists in Lent on fasting dayes will Eate No roast boyld backt flesh its unlawfull meat Yea mortall sin to taste it yet they will On all these dayes of raw flesh take their fill Rome against drest flesh on these dayes hath Law She might doe well to make some Acts ' gainst raw Gainst flesh in Chambers not in Halls onely For her their Fasts prove Feasts of Venery How ever it s no Fast no flesh to eate And yet to feast on fish or better meate As Papists doe who on their Fast dayes feede On choycest fish and in their Cates exceede Which doe their flesh more pamper more inflame Their lusts than flesh which they for this cause blame On Papists making marriage a Sacrament and forbidding Priests to marry yet permitting them to keepe Whores ROme Marriage makes one of her Sacraments Yet that her Priests
should marry disassents They are too Holy wives to have yet they Keepe Whores good store Rome will not say them nay But force them to it by an annuall rent She should make whoredome then a Sacrament Not marriage since to her Sacred Clergie She doth the last not first as ill deny It is no Sacrament but thing unclean Which doth unpriest unhallow Sacred men This marriage doth not whoredome now in Rome Nought is her Sacrament then but whoredome On Romes extreame unction and its being a Sacrament APostles noynted sicke men to restore Them to their health againe onely wherefore Doth Rome then noint them soly at the last To dye when all hopes of health Life are past Well may she this her Unction terme Extreame T is extreame madnesse folly or a dreame She saith a Sacrament too this I doubt Since ne're done in the Church but alwayes out It is a Chamber not Church Sacrament In this it doth from all the rest dissent On Papists implicit Faith and Images PApists have no faith for they all beleeve As doth their Church they hang all on her sleeve Their saith is in their Church not them they then Are Infidels at least wise Faithlesse men There is no true faith in their Church now left They then of all faith must needs be bereft We may then call each Papist Infidell Who hath no faith or what he cannot tell No wonder than if Papists so delight In Images they onely walke by sight Not Faith and so must have before their eye The Pictures of Christ and the Deity Which cannot stand with Faith the evidence Of things not seene not subject unto sense On Popish blind obedience PApists must ne're once doubt what Priests have told Why tell they then Priests money weigh their gold Belike their Doctrine's currant not their scale Their Cayne not Doctrine needes both Weights and Tale. If they may erre cheate prove false in their coyne Why may they not then in faith erre purloine Which they than money lesse mind and esteeme It s safe to try their faith by weight and Beame The Noble wise Bereans heretofore By Scripture try'd Pauls Doctrine you much more Then ought to prove your Priests by Scriptures test Since they are sinnefull erring men at best On Popish Pilgrimages Offerings Kneelings Prayers to the Images of the Virgin Mary and their Worshipping of her and them VVHat Pilgrimages still Crosse too and fro They erre no doubt who thus a wandring goe Their way light guide are lost yea faith I doubt Perhaps they Straggle thus to finde them out The wise Men which came to Jerusalem Out of the East when Christ at Bethlehem Was newly borne led by a wondrous Starre Tooke all this Paines and Pilgrimage so farre To worship Christ alone whom when they found Saw with his Mother Mary to the ground They fall and worship Him not her present Their gifts Gold Incense Myrrhe with joynt consent To him alone though then a Babe but to His Mother they no gifts give nor yet doe Her any Worship that we reade off Why Doe foolish Papists then quite contrary To these wise men trotting in Pilgrimages From place to place to sundry Images Not Persons of the Virgin and before Them fall downe on their knees and them adore Present with gifts pray supplicate for Grace Whilst Christ in all this Worship hath no place Or very little no nor yet his Mother Whose Images ador'd are and not her But they them for her sake alone adore And Honour thus What then these heretofore Did not her Person Worship when they came Into her Presence nor fall to the same But Worshipt Christ alone Why then give you More to her Picture than was ever due Or done unto her Person anciently No doubt it is most grosse Idolatry Point blanke against Gods Law which doth defend Men to before an Image once to bend Bow fall or Worship though the Imagry Be of no Creature but the Deity If then none must Gods Christs Statues adore Nor make much lesse may they bow kneele before The Virgins or as Pilgrims to them goe To offer gifts the Wisemen did not so And those who these Wise Mens steps will not trace No doubt are errant Fooles Sots Voyd of grace We finde a Leaper Jairus one borne blinde A Man possest two of the female kinde Both Maries the Disciples worshipping Christ and to him falling kneeling praying But reade not in the whole New Testament Of any that in Pilgrimage once went Unto the Virgins Person or that pray'd Or made suite to her for grace helpe or Ayde Or once ador'd or worshipt her What ground What shew have Papists then whereon to found Their worship of their Offerings Pilgrimages And prayers too before her Images Their Ladies-Masses Psalters Houres truely None that I know but their Priests knavery Who to enrich themselves make fooles by flockes To Run pray Offer to their Ladies Stockes Substract these offerings then your Priests will say You neede not to her Statues runne kneele pray As now you doe without all warrant ground Take heede lest God your Soules for this confound On Romes Worshipping the Crosse Nayles and what ever touched Christs Body with Latria or Divine Worship ROme holds for truth that what toucht Christs Body Must be adored with Divine Latry Hence she adores the Crosse Nayles Speare with it And makes them Saints at least the Speare t is fit They should adde Judas to this Number who Hath kist his Lippes betray'd and kild him too And toucht him oftner hurt him more than Crosse Or Nayles his Saint-ship must not suffer losse Rome must adore him too with all the traine That led Christ to the Crosse when he was slaine Each thorne that Crown'd him all his vestments yea The Asse he Rode on Earth he trod on Sea He walkt on Shippes wherein he sate or Sail'd All those his very touch to cure prevail'd If these be not Enough Rome to adore I will yet shew thee something else in store Thou must adore his very Excrement T was in him from him hath a pleasant sent All other reliques hadst thou store of these Would lose their Honour worship dignities There is one yet left thou dost most adore The Devill will you know the cause wherefore He toucht Christs body too oft times when be First tempted him as we in Scripture see Proffring him all Earths Kingdomes Glory store If he would fall downe and but him adore Christ then resus'd his bribe and worship too His Vicar takes it will the Homage doe Not for the bribe no he doth him adore Because he toucht Christs Body heretofore And that not with Dulia but Latrie Yet Rome is guiltlesse of Idolatrie On Romes Prayers to dead Saints and for the dead ALL Men beleeve God heares them when they Cry Where
Else they would pray to Christ to save them by His owne not Beckets blood yet t is onely To make them to ascend where Thomas went If to the Gallowes be their sole intent Which he deserv'd and some of them it s well Else they shall doubtlesse but ascend to hell As Becket did a place almost too good For those who will be saved by his blood It s signe Rome Traytors loves else would not she By theirs not Christ's blood pray thus sav'd to be On Romes Freewill ROme saith she hath Free-will to Good as well As unto Ill why doth she then excell In nought but Ill and no good thing pursue Her Practice proves this her Doctrine untrue Either doe good Rome if thou hast Free-will Else confesse thou art Free to nought but Ill. On Popish Priests shaven beards and Shorne Nunnes ROmes Priests their Beards shave least Christs blood should stay Thereon t were better quite to take away The cup from them which they from Laymen take For feare their Beards should of Christs blood partake Let them his blood drinke onely in the bread No drop thereof can on their beards be shed They shave their Crownes like Pagan Priests of old That so their heads may some proportion hold With spheares above and earth below both round Bald hairelesse yet is neither shaven Crown'd When Spheares and Earth shave their Crounes then Priests may Shave theirs till then let them their shaving stay Rome shaves her Nunnes Crounes heads too though S. Paul A shaven Crowne a womans shame doth call Whose long Haire is her * Glory Covering By Gods and Natures dictate yea a thing Which for them thus to shave and sheare away Is shamefull sinfull both to disobey Whence some who us'd it dam'd accursed were By two old Councils others to deterre This shaving of their Nunnes did thus begin Some Germans Wives Convicted of the Sinne Of Whoredome and adultery were by The Ancient custome of old Germany Shav'd by their Husbands to their Infamy And then shut Prisoners in a Nunnery Some Empresses and Ladies of great Name Thus us'd for to abate and cloake this shame Of shaving turning Nunnes and Abbesses Brought in Nunnes shaving with them by degrees So long till none at last Nunnes made be might Till they were shaven first in open sight No wonder then if Nunnes prove whores they beare This badge of whores and by it hallowed are Did they respect their fame or chastity Shorne Crounes the badge of Whores they would defie And rather follow Gods Pauls Natures Lores Than this invention of Notorious Whores The Patterne doth the Practise so disgrace That honesty forbids it to take place In any Females in Nunnes specially Who vow professe nought else but Chastity On Popes Bulls and doubting of Salvation POpes Heav'n to Men by such firme Bulls intaile That none must doubt but that they will availe And yet they deeme Salvations Certaintie A grand presumption if not Heresie See how they damne themselves if to beleeve Be such a Crime what is it then to give Assurance of Salvation Give I Lye Alas they sell it and this Symony Makes voyd their Sales they then to doubt have cause Since these Sales voyd are by all kinde of Lawes Rome now must hold and give Heavens certainety Hence forth else none but fooles her Bulls will buy On Popish Saints and Patrons for particular Countries Professions Diseases and kindes of Cattle and their Maladies PApists have severall Saints for each Country Profession sickenesse and Infirmity In Man or Beasts to whom for helpe they call God is no God but these who gard helpe all To whose bands guidance care and Custody They still commit their whole Soule Sprite Body Wits Senses Members Thoughts Words Actions Ways For Ever so Romes Church in Masse-bookes prayes If they say these are but Gods Substitutes They must them Prove that God these Saints deputes To these distinct Climes trades beasts maladies Which they assigne them this their great Rabbies Popes Doctors Monkes and Jesuites cannot doe These Patrons then are false they fooles sots to Rely upon pray to them God alone Make then your Patron since these Saints are none Rome hath false Reliques store but this surely Is a true Relique of Idolatry And sottish Pagans who had Gods for all Climes Trades Diseases which Men beasts befall Rome Playes the Pagan in most things but here That she turnes Pagan is to all most cleare On Workes of Supererogation SOme Popish Monks Priests doe more than they neede And thinke this is a Meritorious deede True they doe all besides against Gods will Not it I feare the Merit then is Ill. Heav'n say they Hell I else there 's no hell If men may merit Heav'n by not doing well On Papists good Workes to Merit Salvation PApists dreame to be sav'd by workes alone They must doe so for true faith they have none But since their good workes from no good saith flow No doubt at last they will no good workes grow On Popish Merits GOd mens good workes of Mercy not of debt Or right rewards This Papists quite forget According to not for their workes of Grace And promise onely debt hath here no place Hence Saints in Scripture still for mercy call Not wages Merits they knew not at all If Rome hath Merits workes and trust thereto I doubt at last they will her quite undoe Rome by her faith will not be justified Good reason it s not true but false if try'd Her workes or nought must then her justifie But these prove ill not good if God them try Since then her Faith workes both prove Ill when tride Rome must be damn'd by them not justifi'd On Auricular Confession IF men confesse to God will that suffice No tell me why Priests should not then be wise Lay-men should then have Secrets and lose paines Impos'd for sinnes confest Priests cheifest gaines Priests now know all mens secrets none Preists know And by injoyned Penance wealthy grow Confesse and so be hang'd sayd once of old By Confesse and Absolv'd seemes now control'd Not so both stand well sith Priests absolution Makes men neglect Gods to their just confusion At leastwise hangs them in Priests halters paines Who torture racke them to improve their gaines When Priests their owne faults first confesse and mend They to confession may all others send On Romes Prayers to Saints VVHy hath Rome store of Saints her prayers to heare Is God deafe to them or else doth she feare So faithlesse heartlesse dead ill are here plaints They are not fit for God but for her Saints Or doth she try her patience thus to pray To Saints that cannot heare or else delay To heare or grant hence oft her cause is mar'd Before her pray'rs by her dead Saints are heard And we who goe to God immediately Are heard and answer'd ere
Saints heare her cry On Popish Monkes Players Prayers and Merits OUr Church hath some who worke not but still play Romes more who worke not but yet always pray Prayer's no worke with Rome to merit by Vnlesse with gold you will her prayers still buy Her Prayers therefore are Players and doe play Not worke but when men wage them for to pray How can they merit then by workes who play Still and no worke doe for which God can pay Men over-pay them for their prayers still here God than cannot owe pay them any arreare They should be double payd if God and men Should both reward them wher 's their merit then On Romes taking away the Scripture Cup and Second Commandement from the People LAickes reade Scripture fie it is not fit Rich Rome might soone lose all her wealth by it Her Popes Canons then must both dismount Her Faith Workes Pardons be of no account Her Monks Nunnes Fryers Abbots Prelates then Would soone be banisht and cast out by men Better the people lose their soule heaven all Than Romes Popes Prelates Monkes catch such a fall Christ oft commands all Scripture day and night To search reade meditate that so they might Obtaine Eternall Life The Pope saith nay And from Lay-men the Scripture takes away He is not here true vicar unto Christ But Anti-christian and true Antichrist The Second Commandement Cup and Scripture Popes steale from people too Theeves are they sure Of highest ranke in that they stollen have What Father Some and holy Ghost men gave For robbing Men and the whole Trinity They then deserve Lawes deaths eternity I wonder Papists dare their soules once trust With these Arch-theeves to God men so unjust They will not trust theeves with their coine I feare Their Soules than Money are to them lesse deare On the Romish Masse MAsse is a wonder it s a Sacrifice For quicke and dead and for all maladies In Man or Beast a rare receit and cure A sicke Man Beast Asse Oxe Cow Hog is sure To be releast from any Malady If you a Masse for them of Priests will buy Physitians Farriers will be now undone All sickemen beasts to Priests for cure will run They neede no other Physicke but a Masse Which you may buy for Oxe Cow Horse Hog Asse Or any Creature else all which must pay Priests well for Gratis they will no Masse say On the Popes two Swords POpes have two swords to smite one hooke to keepe No wonder they more slay than feede Christs sheepe On the Popes two Keyes POpes hold they keepe the Keyes of Heav'n and Hell Some doe oppose I like it very well Sith they locke Heavens straite gate fast up to all Their flocke but ope Hells wide wherein they fall On kissing the Popes feete OTher folkes Lips are kist onely Popes feete Their breath is Poyson but their Shooe is sweete Vnder their lips doth Addars poyson lye They therefore will have none their lippes come nigh On the Pope being Peters Successour SOme say that Popes succeed to Peter I Confesse it both their Master Christ deny Peter but thrice They oft and so preceed In sinne Him they in Place not Grace Succeed But are they Peters Successors alone Th' are Judas Simons too it s ten to one On the Popes Non erring whilst he sits in Peters Chaire POpes cannot Erre in Peters chaire whilst set T is true for sure They nere once sate there yet No wonder then if they nought else but Erre Sith they in his un-erring chaire sat ne're On the Popes not Erring ALL Error is from Rule Popes will have none To judge doe live by but themselves alone They cannot then once erre because not stray Quite from themselves unto Gods Rules and way On the Popes not sinning and Erring as Popes but as Men. THe Pope as man not Pope may sinne and Erre Why doth not then the Pope the Man deterre From sinne and Errour Can he not this doe The Man the Pope may make sinne and erre too And if the Man for sinne and Error goe To Hell I feare the Pope too must doe so On the Popes not Erring and on falling from Grace POpes cannot erre yet they may totally Away from Grace fall yea and finally By Romes owne Doctrine which they oft times doe To prove her Doctrine by their practise true It is no errour thus to fall from grace Since Popes herein Romes doctrines footsteps trace I wonder not at Romes Apostasie Her practise else her Doctrine would belye Now both accord and she falls quite away From faith grace truth that none once question may Or doubt her Doctrine which was questionable But thus confirm'd it must be true and stable On the Popes Pardons and mortall sinnes MAy men buy Pardons and for mortall sins Pardons are truely veniall then not sinnes But yet at Rome alone for God Kings all But Popes hold Pardons free not veniall On the Popes being Christs Vicar Generall upon Earth THe Pope on Earth's Christs Vicar Generall He 's nothing then Christ here had nought at all But be he something t is in Earth or Hell Not Heav'n Christ lets no Vicar ne're him dwell Who being still present both in Heav'n and here Popes are his Vicars but in Hell I feare On Popes Pardons of Sinnes THe Popes doe Pardon sinnes I thinke so too All which men for them None they against them doe All against God against themselves not one What can is not what cannot they is done On the Popes being head of the Church POpes are Supreame heads of the Church by due But of the false Church onely not the True The true Church hath but one head Jesus Christ The false but one the Pope true Anti-Christ On Romes Sinnes Curses and Pardons AT Rome all 's Veniall some say I say no Her Sinnes and Curses doubtlesse are not so The first are mortall last not sold but free Bestow'd all is not veniall Rome in thee On the Pope and his Cardinals CArdinalls hinges are the Church the dore Which hanges on them O Pope thy fate deplore If the Church on them onely hanged be Nought but an Halter 's left by them for thee Thou mayst goe bang thy selfe therewith for they Not thou the Church uphold support and stay On the Popes being Christs Vicar IF Popes Christs Vicars be his flocke to teach Why do they not like him than feed and preach They are his Vicars but to sheare his sheepe When they should feed them they are fast asleepe Christ but one Vicar can have here He many To doe his Office he then is not any Either the Pope must doe his worke alone Or if by Vicar he must make but one Else Christ may chance to make more Vicars too By his example and so him undoe Unlesse he tye Christs hands from making any
her finger then told Her I betroth thee to me thy maker And Saviour After which act he did her Continually visit familiarly Bringing with him oft times Virgin Mary And sometimes other Saints yet usually Comming alone keeping her company Walking reciting Psalmes with her which She Vnlearned knew not how to read till he At her request did teach her instantly By Miracle to reade them perfectly They write that Christ himselfe the Sacrament Gave unto her that the Host it selfe went Vnto her mouth without helpe and that she The Child Jesus in the Host oft did see That Christ his wound in his left side opened For her who thence Christs owne warme blood sucked That he stampt on her his five wounds that she In suffring torments might like to Christ be In fine they write that Christ did really Change hearts with her tooke out of her body Opened on the left side her heart which he Tooke with him for some space that meane time She Lived without an heart that soone after Christ in his glory did appeare to her With a red beautifull heart in his hand And comming neere to her where she did stand He thrust it in to her on the left side Saying to her My daughter and my Bride I here deliver my heart unto thee In leiw of thine which uttered then be Her side clos'd up and that this really Was done not in a vision shew onely The scarre remaining in her side descry'd Which her Companions oft times view'd and ey'd These most Blasphemous grosse notorious lyes Which every Christian Soule abhors defies Romes Church proclaimes for truths conformable Vnto her faith and them approves full well Witnesse the Sorbon Doctors approbation Prefixt in Print before their late relation Of Rabadeneira the Jesuit His Flours of Saints lives Saints lyes a more fit Title were for it Re-Printed lately With approbation in French Certainely Romes Church must needes be false which justifies Such monstrous Lyes such horrid Blasphemies And deemes them very usefull necessary For all to know true them her to defy On a Popish Miracle of their Deifide Hostia OUr Walsingham relates this Miracle That Otho when deposed not being well At point of death did earnestly desire His extreame Viand ere he should expire Which he unable to retaine ought he Then tooke desired onely but to see Not eate Christs Body which when the Priest nigh Him brought he it with great humility Ador'd then drawing neere to it stretching His armes out as if he were most willing It to embrace his body quite naked The Host out of the Priests hands then leaped And through an hole which opened instantly In his flesh just whereas his heart did lye Entred into his Body which done the Hole forthwith clos'd up so that none could see The Print of any scarre When he the Host Had thus receiv'd he rendred up the Ghost This nimble skipping Host was certainly Ill tutored to leape so wondrously Into the heart of one deposed by The Pope himselfe as the Church enemy And to breake Christs owne institution Not being eaten nor once fed upon Which makes me feare this Monstrous Miracle Is but a Fable coyn'd in some Monkes Cell On Papists prayers to those for Saints who neither were Saints nor Men. I Much admire deplore the sottishnesse Of Romes deluded flocke who oft addresse Their prayers unto S. Martiall Christopher George Margarite and Saints who never were Nay to the wodden-Crosse which Crucifide Our Saviour to the speare which pierc'd his side Which they have made a Saint and him now Name Saint Longis writing Legends of the same They pray unto the Nayles which nayl'd his feete And hands Saint them too t is very meete And then Saint Eloy nominate I feare These woodden Iron Saints will hardly heare Their prayers If they doe not yet verily The three chiefe graces Faith Hope Charity Which they have made three Saints of later dayes And in their solemne Liturgies alwayes Invoke thus O S. Faith pray for us Saint Hope pray for us S. Charity our plaint Heare and pray for us will undoubtedly Both heare and give an answere to their cry Else they would not them invocate I feare These Saints are deafe too and cannot them heare Since they are sacred Graces not Saints and Extreame remote from those not neare at hand Who them for Saints invoke who certainely Have in them no true Faith Hope Charity Sith they yet know not what they are or where And cry to them as Saints in heav'n not here On Popish blinde Obedience CHrist writes expressely if Blind lead the Blind They both shall fall into the pit nay finde Destruction as the Prophet punctually Determines 't is then false Divinity Which Tollet and Cusanus teach of late That he who doth beleeve his owne Prelate When as he shall propound an Heresie Against the faith shall merit much thereby Although it be an errour because he Is bound for to beleeve him till it be Apparent to him that t is contrary To what the Church beleeves whence they thus cry O how strong is the Churches building Why For no man can be deceiv'd no not by An evill Bishop If thou to God say O Lord I did thee in my Priest obey This shall suffice thee to Salvation For thou by the willing submission That thou yeeldst to thy Bishop canst not be Deceived although he shall command thee Other things than he ought to doe for the Church doth presume his sentence good to be Which sentence though false if thou shalt obey Thy reward shall be great Therefore say they Obedience without reason is a most Full and compleate obedience when thou dost Obey without inquiring reason why As beasts obey their masters a beastly Vnreasonable doctrine which should make All men suspect Romes Priests and them forsake Who make them worse than beasts cause thē deny Their reason senses lest they should descry Their grosse erronious Doctrines which if try'd By Scripture reason sense would be deny'd Of all receiv'd of none Romes faith would fall Did not her blind obedience most inthrall On Romes making perpetuall visibility a note of the true Church ROme saith the true Church is still visible If Popes her Church and Head were so 't were well But they dye and then oft for sundry yeares Monthes weekes at least no Church nor head appeares At all in Rome which sometimes two or three Popes hath at once so as no man can see Which is the true Church Head Pope since each one Doth then pretend he 's true Church Pope alone Rome then must bid this marke of hers adieu Else it will prove her a false Church not true Since Popes her Church are not still seene she Hath oft no Pope head sometimes two or three On Romes making Multitude and Roman a note of the true Church SOme Romanists averre that Multitude A Churches truth and goodnesse
Above Gods Arke on high like Pulpits whence God did his will and answers still dispence On it no Shew bread Incense Sacrifice Stood or were offred therefore in no wise Can you make Altars Tables now to be Gods Mercy-seate Hence then your dotage see And if you will bow cringe to Mercy-Seates You must hence-forth to Pulpits doe these feates As once the Jewes did bow downe and adore Before the Pulpit if ought heretofore But you say Our Altars and Tables are Sanctum Sanctâ—rums Here you more declare Your brain-sicke Non-sence dotage then before There was but one most holy place no more In former times there must be millions now If you speake truth towards which to worship bow We must have now a new High-Priest to goe Into these Holyest places Yet no moe Than once each yeare and none but he must come Within your Chancels or your Altar-roome No Priest nor Laicke must once enter see Your Chancells Altars what becomes of yee And this your worship then you can no more Before your Altars bow kneele or adore Nor yet approach them there to celebrate Reade Second Service offer early late To light your Tapers all your Altar-play And court-ship now must vanish cleane away Fooles then recant and see how God confounds And overthrowes you quite with your owne grounds Learne now at last that this most Holy place Where to each yeare with blood the High-Priests grace Once entred and no more did typifie Our High-Priest Christs Ascension once onely Into the highest Heav'ns with his owne blood There to redeeme us for our endlesse good Thus saith the Text then all Sanctorums gone And vanisht are none left but heaven alone Towards it nought else you must still look turne pray And worship where Christ sits and Reignes alway See then the badnesse of your cause when all Your proofes on it and you so heavie fall What have you more to say The Iewes when they Of old did worship God or to him pray Turned their faces to the Temple-ward What then this puts you to it very hard If they thus towards the Temple pray'd then we Must towards the Altar pray bow bend the knee Had you said towards the Church it had bin better No Altar is once nam'd within the letter They looked towards the Temple not the Altar When as they pray'd In this you erre and faltar That you not towards the Church but Altar bow Pray looke herein you crosse the Text I trow But when did they thus pray in times of war Of Exile or when as removed farre Both from the Temple and its view but ye In times of peace not warre when you are free Not Exiles nor when out of Churches view But in the Church alone will have it due None can looke towards the Church place where they be You turne the Text to Non-sence falsitie Unlesse without the Church you pray as they For in it toward it you can never pray See then how you pervert the Text and make It senselesse vaine and false by your mistake They in their private prayers thus turn'd their face Towards the Temple when they sought for grace You not in private but in publicke bend Towards the Altar yea when as you send No prayers up â—nto God you bow and so Passe in out of the Church or by it goe See now your learned arguments from hence Yea Contradiction follie and non-sense The Jewes of old when remote from and out Of the Temples bounds sight did turne about Their face not bow towards it when as they pray'd Not towards the Altar or ought on it layd Therefore must ye if you their steps will trace Not in the Church but in each private place You pray now turne your face towards some Church to What Church I wot not which you never doe Not towards the Table Altar nor when ye Within the Churches Precincts praying be And onely turne your face that way not bow Towards your Altars as you practise now This is the onely sum and Consequence That you for Altar-worship can draw hence Which quite confounds it as shall yet more cleare By that which followes unto all appeare The Jewes did towards the Temple look and pray Because God promis'd there to fix alway His speciall presence and there to reside More than in any place on Earth beside Filling the Temple with his glory and His presence so that the Priests could not stand Nor stay therein to doe their Ministry But God by promise never yet did tye His speciall presence in such sort to any Church Altar Table much lesse unto many Now Extant nor from them immediately With his owne Mouth give answeres to their cry We have no reason than to turne our face To any Altar Table Church or Place On Earth when as we pray but still to move And lift our hearts hands eyes to heaven above Where God and Christ reside most and whence they Heare answere grant us all for which we pray Hence Christ and godly men most usually Did still lift up their Hearts hands Eyes on high Towards Heaven alone when as they prayd as all Or most doe now who on God truely call Besides they had a promise in Gods booke That if they should but towards the Temple looke And pray in warres or their Captivity When they to God in it could not draw nigh That he would heare their prayers and hence did they In times of Warre and Exile oft thus pray This promise was made to the Temple not The Altar Arke or Manna as some dote But you have no such promise in Gods booke That if you towards the Altar pray bow looke That he will heare you therefore you must stay Till God shall warrant you thus to bow pray This promise was made to the Jewes and ye Can scarce apply it till you Jewes shall be It was made onely to their Temple not Their Synagogues which ruin'd and forgot Long since this promise is quite gone with it You cannot it unto your Altars fit Nor to our Churches which succeed unto Their Synagogues not Temple all that you Can then extract from hence will be that all Must towards this ruin'd Temple pray bow fall Not towards the Altar strange Divinity At this day though by Jewes us'd anciently Adde that this promise runnes promiscuously If they should towards their owne Land and City First nam'd as well as towards the Temple pray That God would heare Hence Daniel thrice each day Towards Jerusalem not Temple pray'd In Babylon whilst he there exil'd staid Which City Temple being there out of view And kenning gives at least a checke to you Who bow not towards the Altar but in sight Thereof and out of its view stand upright Whereas the Jewes did towards these three adore Though out of sight and kenning heretofore Gods promise then not their view did