THE SERMON PREACHED AT the Cross, Feb. xiv. 1607.  
By W. CRASHAWE, Bachelor of Divinity, and preacher at the TEMPLE;  
justified by the Author, both against Papist, and Brownist, to be the truth:  
Wherein, this point is principally followed; namely, that the religion of Rome, as now it stands established, is worse than ever it was.  2. TIM. 3. 13. The evil men and deceivers shall wax worse, and worse, deceiving and being deceived. 
Imprinted at London by H. L. for Edmond Weaver: and are to be sold at the great Northgate of S. Paul's Church. 1608.   


Academiae Cantabrigionsis Liber    

TO THE RIGHT HONOURABLE LORD, ROBERT, Earl of Salisbury, Viscount Cramborne, Lord High Treasurer of England, principal Secretary of Estate: Master of his majesties Court of Wards & Liveries: Knight of the noble order of the Garter: and most worthy Chancellor of the University of Cambridge, GRACE. & PEACE.  
RIGHT HONOURABLE:  
THe controversies betwixt G●●s Church and the Romish, have been on both sides sufficiently debated heretofore: on our side with that plainness & pourefulness that beseems the truth; on the other, with such cunning and shifts of wit, as falsehood needs: but on both sides with learning enough 
a On our side by Luther. Zuinglius. Oecolampadius. calvin. P. Martyr. , especially in these later times. By this means the particular points in question, are now either opened sufficiently, or never will be: for when two men go to law, (as we and the Papists do for our freehold, and title to the truth) if one declare, the other answer, he again reply, and the other rejoin; it is not possible but the matter will be brought to a clear issue, if it can have a full hearing and an indifferent judge. Who should be the judge herein, but God's Church, by the holy Scriptures? but 
Bucer. Melanct hon. jewel. Fulke. Whitaker. Reinolds. Zanchius. Beza. junius. Sadeel. etc.  those the Pope refuseth. And then, how the Church, rather than in a free general council? but that the pope fears, as a thief the Assizes 
b See his Bulla coenae which the Pope himself denounceth in his own person on the evening before good-Friday: where he excommunicates, first, all heretics, as Caluinists, Lutherans, etc. Next, all such as appeal from the Pope to a general Council, vid. Constit. pont. Rom. per Pet. Mathaeum. pag. 883. . Till then, it is reason that every man, as far as it concerns his salvation, be a judge herein according to the measure of his knowledge: for man is a reasonable creature, & can judge of reason, when he hears it: so that undoubtedly if the particular points (debated as they have been) had but a full hearing, and an equal judge: the differences betwixt us would soon receive an end.  
But our english papists are too blame in both: for first, they will 
On theirs, by Eccius. Pighius. Clictoveus. Hosius. Harding. Bellarmine. Greg. de Valentia. Genebrarde. Stapleton. Heskins, etc.  not hear both parties, nor read our books, but only theirs: (Here wants the full hearing). Secondly, if they do, it is with a prejudicate conceit, that whatsoever we say, the other are in the right; and here wants an indifferent judge. Whilst it is thus, there will be no end of controversies.  
Hereupon, wise and godly learnedmen, have upon great and mature deliberation, thought it fit to spare the labour, (so often formerly spent in vain), and to supersede for a time from arguing any more, the matters so sufficiently already debated, but so insufficiently heard and judged: and have held it a better course, (both for their conversion, and settling of our own) to discover the fouleness & manifold abominations of popery, both for doctrine & practice: which if many that be seduced, did but see in the true colours, surely they would strike themselves on the breast, & be ashamed; & hating this darkness, would long & look for light.  
At this end have I aimed in the course of my poor studies: and that I might be furnished with their own records, I have spared no cost to get them, nor time to peruse them; and do protest unto your Ho. & the world, the reading of their own books (especially the latest of all) hath driven me into a deeper detestation of popery, than any thing that ever I heard or read of it, out of our writers. whereof whether there be cause or no, I dare refer myself to be judged by your Lp. or any of indifferency, upon sight of these exceptions I here make against them; which were for the most part delivered at the Cross before a reverend & honourable audience: where having first discovered in the body of that religion xx. wounds, wide, and deep, & deadly, even such as strike at the heart & life of a Church; the end I then drove at was to prove, that the Romish Babylon is not healed of these wounds, to this day.  
This being done, it is strange to see how they spurned at it, and me for it; affirming openly, it was nothing but a heap of lies and slanders, that I am not able to prove what I said, nor dare stand to it, that we are set up to rail on them, and have licences to lie on them, and make them odious before our people: and in the country they dispersed, I was called before authority for it, and censured, and silenced for slandering & railing on the catholics and that I was stricken by God's hand, with a strange hoarseness after I began to rail on them; and could not speak, etc.  
Therefore to honour the truth, and to clear myself, but much more to show that it is no trick nor policy of our State (as it is in popery 
c A book was printed in english in the college at Rome, wherein it is affirmed that we take Catholics, and draw upon their legs boots full of hot boiling liquor, and upon their feet hot burning shoes: and do put them into bears skins, and cast them to the dogs to be pulled in pieces: all this and many such other set down in pictures. ), to set up men with authority to rail and lie, thereby to make our enemies odious; I have been induced to publish what was said & so to justify out of their own records what was affirmed of them. I ask them no favour, I seek no corners, I refuse no trial; but let me be heard, and then judged and spare not. If the particulars 
Feuardent a learned Friar, yet living at Par wrote in latin 7. years ago, that we revile & reject that prayer to the holy Trinity; Sancta Trinitas unus Deus miscrere nobis. Thus writes he in his Comment on 1. Pet. cap. 1. What will not he say, that dare say this? for, all our common prayer-books, now, and those in Q. ELIZABETH'S, and K. EDWARD'S times, do testify the contrary.  I lay to their charge be true, then how can they be the true Church? if they be false, I refuse no censure: and will further say that if these 20. wounds be yet healed, or if they can find such in our religion, he that can show me either of these I will be his Convert.  
To this end I have presumed to present it first to your Honour, and under your honourable name, to the world's view, not only as a testimony of the loyalty, love and duty I own your Honour for your many particular honourable favours; but especially, for that we to our joy do find, and the Papists to their grief do fear, that God hath hath raised up your Honour, in these declining and desperate times (for so hath Popery made them) to defeat their devices, to countermine their plots, and to make them the instruments of their own ruin; fit therefore and worthy to be the patron of that Treatise, which is a discoverer of the●r spiritual impieties.  
And surely (right Honourable) the churches hope over the Christian world is, that God hath ordained his Ma. of England to be the means (by the advise & assistance of your Hon. & others like you whereof God send us more) to give the whore of Babylon her last blow, whereof she shall never recover: which most worthy work as God raised up your honourable Father (of happy memory) to begin: 
Gretserus a jesuite was suffered to write within these 2. years that we racked and tortured Garnet, even near to death to make him confess himself guilty of the powder treason, but he did not, & so we having no proof hanged him only for being a priest, and not for it. And that Oven (his man) was pulled in pieces on the rack, and when we had so killed him, than we gave out he had killed himself with a knife: But for the 1. we appeal to public records and the world's knowledge: and for the second, there yet live witnesses whose eyes saw the wounds and bloody knife, and whose ears heard him freely and penitently confess he did it with that knife, to escape the rack which he said he feared but had never tasted.  So hath he your Lordship, (paternarum virtutum, (cur non etiam & dignitatum?) ex ass haereden) to accomplish and bring to perfection. The Father of mercy, and the Son of consolation, be praised for ever, for sending such a father, and such a son, to be the Children of the Church of England. Go on, noble Lord with courage and constancy, and this work of God shall prosper in your hand. To this end, the same God assist, strengthen, and protect your Lordship: and the blessed Father, for the blessed sons sake, double upon you his holy and blessed Spirit: whereto I am sure all good Christians will say, Amen, With  
Your Lordship's devoted servant in Christ, WILLIAM CRASHAWE. Magna est veritas & praevalet.   

The XX. Wounds found to be in the body of the present Romish religion, in doctrine and in manners: & Proved in this Sermon not to be yet healed.  
1. THe Pope is a God, & the Lord God, and such a head of the Church, as infuseth spiritual life & heavenly grace into the body of the Church. pag. 53. etc.  
2. The Pope hath done more than God: for he delivered a soul out of hell. pag. 57 etc.  
3. God hath divided his kingdom with the Virgin Marie, keeping justice to himself, but committing and giving up his mercy to her; so that a man may appeal from him to her, pag. 60. etc.  
4. The Pope's decrees be equal to the Canonical scripture. pag. 69. etc.  
5. The Christian Religion is founded rather from the Pope's mouth, then from Gods in the Scripture. pag. 71. etc.  
6. The holy Scriptures are therefore of credit, and to be believed, because they are allowed and authorized by the Pope: and being by him authorized, they are then of as good authority, as if the Pope himself had made them. pag. 73. etc.  
7. Images are good books for lay men, and better & easier than the Scriptures. pag. 80. etc.  
8. An Image of God or a Crucifix, or a Cross are to be worshipped with the same worship as God and Christ, with latria that is divine worship. pag. 82. etc. and that we may speak and pray to the Cross itself, as we do to Christ.  
9 Friar Francis was like to Christ in all things, and had 5. wounds as Christ, that did bleed on goodfridaie; yea, he did more than Christ ever did. pag. 96. etc.  
10. The Pope may and doth grant Indulgences, for a hundred thousand years, and give men a power to redeem souls out of Purgatory. pag. 103. etc.  
11. The Pope may annex Indulgences for many thousands of years, to such beads, Crucifixes, pictures and other like toys, that are hallowed by his hands. pag. 107. etc.  
The popish Church baptizeth bells. pag. 115. etc.  
12. The Pope denieth the Cup in the Sacrament to the Laity, though Christ ordained the contrary. pag. 120. etc.  
13. The popish Church alloweth many sorts of sanctuaries for wilful murder. pag. 122. etc.  
14. Romish religion publicly tolerates, and permits Stews, and takes rend for them. pag. 132. etc.  
15. By the Pope's law, he that hath not a wife may have a Concubine. pag. 141. etc.  
16. Some men had better lie with another man's Wife, or keep a whore, then marry a wife of his own. pag. 143. etc.  
17. Priests in popery may not marry, but are permitted to keep their whores, under a yearly rent. pag. 147. etc.  
18. Such Priests as be continent, and have no whores, yet must pay a yearly rent, as they that have, because they may have if they will. pag. 150. etc.  
19 Their Liturgy is full of blasphemy, their Legend full of lies, their Ceremonies of superstition. pag. 153. etc.  
20. A general corruption of manners in all estates. pag. 156 etc.   

To the Christian Reader whosoever, be he a true Catholic, or a Romish.  
TO prevent all misconceits that might arise upon the so late coming forth of this Sermon, so many weeks expected, I desire thee good Reader be satisfied; the cause thereof, was a long & unlooked for journey. And now that you have it, let me desire all men in the reading & judging thereof, to deal with that ingenuity and sincerity, as I have endeavoured in the writing of it. My conscience speaks for me, I have forged no new Author, I have falsified none, I have corrupted none, I have to my knowledge misalledged none: I have taken no proof upon bare report, nor have I produced our men to prove what I lay against them: nor is there one quotation of any Author of theirs, which I have not diligently perused aforehand, and the whole scope of the place. If any should think of answer, I desire him let pass all personal railing, and by-matters, and come directly to the points in issue: which be these;  
1 Whether the Church of Rome teach & practise in these xx. or xxi. points, as I have charged her withal, or no.  
2 If she do, whether they be healed of these wounds as yet, or no.  
3 If she be not, then how she can be the true Church, which is so wounded, and will not be healed.  
If they do not teach and practise so, I will yield the Cause. And he that can show me that either she is healed since, or being not healed, how she can be the true Church, I shall willingly hear him, and thank him. I desire all that profess themselves Papists, or their favourers, not to be so wilful as to condemn what they know not, but only to give it reading, and then judge as they see cause. Wright, in his Articles, layeth to our charge many strange Paradoxes: as, that we are all Atheists, and Infidels by our doctrine; that we are bound by our doctrine to do no good works, and many such. And Kellison in his Survaies, thrusts upon us that we deny Christ to be the only Saviour, and Judge of quick and dead, and many such abominations; all which we renounce, and detest: yet, do what we can, we must have them laid upon us; and our Writers & teachers have their speeches wrung and wrested, beyond their meaning to make them sound that way. I dare appeal to the judgement of God's Church, and all judicious Readers hereof, that I have not done so with them, nor taken vantage of their words, when it's apparent they meant otherwise; but charged them only with such points of doctrine and practice, as themselves cannot deny but to be their own: and that not of one or two, but (for the most part) generally received. Commending it to thy reading, and myself to thy prayers, I leave us all to God's blessing. At the Temple. May, 21. 1608.  
Thy brother in the Lord, W. Crashawe.   

The names of the Popish Authors produced in this Treatise; together with the impressions here used.  

A.  
AQuinatis summa. Ven. 509 Idem, Antuerp. 85.  
Fr. Agricola de verbo dei etc. Leod. 97. 8  
Cor. Agrippa, de vanitate scient.   

B.  
Breviarium Romanun vetust. Idem. 92. 4  
Bernardini de Busto Manuale. Lugd. 511. 4 Idem, Colon. 607. 4  
Bellarmini opera. Ingolst. 601. fol.  
Bernardi Morlanensis poemata. 607. 8  
Brigittae revelationes. 517. Nuremb. fol.  
Bonaventurae opera. Romae.  
Cl. Bonarscij Amphitheatrum honoris etc. 605. 4   

C.  
Geo. Cassandris Consultatio.  
Covarruvias variarum resolutio num.  
Corpus juris Canon●ci per Greg. 13. Lugd. 91. 4  
Idem cum glossis. edit. vetust. 507. & 510  
Constitutiones Pont. Rom. per Pet. Mathaeum. Lugd. 88  
Caeremoniale Romanum. Aug. Taur. 602. 4  
Capella in jeremiam. Tarracon. 86. 4  
Coccij thesaurus catholicus. Col. 99 fol.  
Costeri Enchiridion controversiarum etc. Col. 600. 8  
Alp. Ciaconus. Apologia pro Traiano etc. Ro.  
Caietanus, in Aquinatis summam. Ant. 68 fol.  
●h. de Combis compendium theologicae verit. Lugd. 79  
B. Corradus. Quaestiones cas. cons. Ven. 600. 4  
H. Cuickij speculum concubinariorum etc. Lov. 600. 8.   

D  
Decretalium sextus.  
St. Durantus, de ritibus ecclesiae catholicae. Ro. 918   

E  
D. Erasmiopera. Bas. 4. fol.  
Espencaeus, in Titum. Par. 68 Idem de Continentia. 4.   

F.  
Io. Ferrariensis Practica Papiensis.  
Fevardentius in Petrum. 600. homiliae. Par. 605  
Firmamenta trium ord. Francisci. Par. 512. 4   

G  
I de Graffijs decis. aureae cas. cons. 604. 4  
Ado. Gualandus de morali facultate. Ro. 603. fol.  
Gregorius de Valentia. Ingolst. 98. fol.  
ja. Gretserus de Cruse. Ib idem 60. 4  
Anas. Germonius de sacrorum immunitatibus. Ro. 91  
Io. Gersonis opera. fol.   

H  
D. Hessi Synodus protestantium. Graeciae. Stir. 93. 8  
Heskins his parliament. Ant. 66. fol.  
Hosij. opera. Col. 84. fol.   

I  
Io. Chrysost. a visitatione, de verbis dominae. Ven. 600. 4  
Index librorum prohibitorum. Clem. 8. 97   

L  
Liber Conformitatum beati Francisci etc. Bon. 90. fol.  
Litaniae & preces pro fide Catholica in Anglia etc. Ro. 603  
Liber voc exercitium Christianae piet. etc. Col. 92   

M  
Missalia vetust. & nova edit. 905 fol.  
Magnum speculum exemplorum. Duaci. 605. 4  
Monumenta ordinis Minorum. Salmant. 511. 4.   

N  
Navarri Enchiridion. Wirce. 93   

O  
Onuphrius de praecipuis urbis Ecclesijs. Col. 84  
Oleaster in Pentateuchum. Ant. 68 fol.   

P  
Possevini Apparatus sacer. Venus 603 fol.  
Pontificale Romanum vetust. Ven. 520. fol. Idem, Romae. 1595. fol.  
Proctor his way home to Christ. 8  
Pistorius contra Mentzerum.  
Peraldi summa virt. & vit. Ant. 71. 8  
Alb. Pighius de controv. in Com. Ratispon. 42. & 49. 8   

R  
Rheims testament: at Rheims. 82   

S  
D. Stapleton. doctrine. princip. Par. 79. fol.  
Simancae Institutiones cathol. Vallisol. 55. fol.   

T  
Tolleti instructio sacerdotum. Ant. 603. 8  
H. Tursellinus de virgine lauretana. Mog. 601. 8   

V  
Vivaldi Candelabrum aureum. Brix. 95. 4  
Vincentij ferrariensis prognosticon. 4.  
Vasquez, de cultu adorationis. Mog. 601. 8   

with  
watson's quodlibets. 4   

Z  
Lae. Zecchius. Summa moralis theologiae: de casibus conscientiae. Brix. 98. 4  
Ludovicus Vives de causis corruptionis artium.  
Catalogus reliquiarum & Indulgentiarum in 7. Ecclesiis urbis: Manuscript.   

Other Authors alleged, not popish, or but in part.  

Augustinus.  
Concilia per Crab. Col. 57 fol. Eadem per Bininum. Col. 606. fol.  
Cambedeni Britannia. Lond. 607  
Colloquium Ratisbonense. 4. 600  
Epistolae jesuiticae. 601. 8.  
evangelium Romanum. 600. 8  
Centum gravamina Germanorum. 4.  
Hospinianus de Templis. Tig. 603. fol.  
Harmony of confessions. 4.  
Zuinglius.  
Cyprianus.     

A SERMON PREAched at the Cross.  JEREMIAH. 51. We would have cured Babel, but she would not be healed: let us forsake her, and go every one into his own country: for her judgement is come up into heaven, and lifted up to the clouds. 
THis is not spoken in person of the Angels that were set over Babylon (as some think) 
a Dion. Carthus. in hoc cap Hoc secundum Glossam est verbum Angelorum sanctorum qui ad custodian Babylonis fuerunt delegati: quasi dicerent curare voluimus Babylonem, sed non▪ est sanata etc. Et idem ipse Carthus. tenet in moralitate eiusdem capitis. ; for Angels have no charge of curing men's souls: they mourn for men's sins, and rejoice at their conversion 
b Lu. 15. 7. 10. ; they guard their bodies, 
c Psal. 34 7  and carry their souls to heaven 
d Luke. 16. 22  but the curing and converting of the soul hath God delegated to his Prophets, being men like ourselves; that so he might make man to love man, seeing he hath made man a saver of man.  
Neither is it the speech and protestation of hypocritical and feigned friends, who say thus to Babel, to make a great boast of their little love (though some hold so, whose judgement otherwise is of great respect 
e Zuinglius in annot. suis ●uper complain. in jerem. super haec verba.  for the reason here given is too good, and the cause too divine, to proceed from a profane heart. Her judgement (say they) is come up to heaven, etc.  
But rather, it seemeth to be the voice of the true 
Oecolampadius: Tremel. junius Calu. et fere omnes: & ex. Pap. Andr. Capella in suis Comment: & plerisque ex doctoribus.  Church showing their love to Babel, and their longing desire to have done good to their souls: Bring balm, (saith the former verse) if she may be healed. Hereunto, the Church answereth: For our parts, We would have cured Babel, but she could not be healed: we did our endeavours, but found her incurable; therefore now, seeing we can do her no good, let us look to our own safety, let us forsake her, & go every man to his own Country. For now we see God will take the matter into his own hands; seeing man cannot heal her, he will destroy her. Her judgement is come up into Heaven, and lifted up to the clouds.  
The particulars, considerable in this Text, be 4.  
1. The Church's love to her very enemies, manifested in her desire to have healed them: We would have cured Babylon.  
2. The malicious nature and incurable state of Babel, causing a comfortless issue of the Church's labours: She cannot be healed.  
3. The Church's duty, upon consideration of her obstinacy and incurableness: namely to lose no more labour upon her, but to abandon her and look to herself: Forsake her, and let us go every man to his own country.  
4. What becomes of Babylon being incurable, and forsaken of the Church? what further remains for her? vengeance and destruction from God: her judgement is come up into Heaven, etc.  
All these are true in a double sense: namely, both  
in the literal Babylon. and in the mystical  
There is a Babel spoken of and literally understood in the old Testament: there is a spiritual Babylon, mystically meant in the Old, & literally spoken of in the New Testament. Both are spoken of in this place: the one historically and literally; the other allegorically, and in a mystery: and this interpretation is not without warrant; for it is ordinary with the Prophets in the old Testament, when they speak of matters literally true at that time, in & under them to point at further matters, of a more spiritual and higher nature. For howsoever to destroy the literal and historical sense of the old Testament (with some old, and many late writers that be Papists) is worthily condemned by the Church as injurious to God's word: Yet the literal sense once laid, we may then warrantably extend the text to the allegorical sense, as far as we see the holy Ghost in the New Testament, to go before us, or to give us leave. Thus Peter makes an allegory, of Noah's Ark, and makes that business a type of Baptism 
f Pet. 3. 20. 21 : & 
g Gal. 4. 24. etc.  Paul of Sarah & Agar, saith by them another thing is meant: and ●o less saith S. john, of Babylon, as we shall see hereafter.  
Touching the old and literal Babylon, all those points have been long ago verified upon her, since the Prophet uttered them: The Church of the old Testament ¹ would have cured her: But she ² could not be healed: therefore she ³ forsook her: and God ⁴ hath destroyed her. And touching the mystical Babylon, the kingdom of Satan and Antichrist, partly they are and partly shall be made good upon her. The Church of the new Testament, ¹ would have healed her: But ² she is found incurable: therefore when Christendom ³ forsakes her, God ⁴ will destroy her: the two first are already performed: the third is a doing, and the fourth is sure to be fulfilled in Gods good time.  
Of all these in their order:  

Of the old and literal BABYLON.  
Touching the old and literal Babylon, the 
The first Point.  first point is the Church's love and care of her good, in these words;  

We would have cured Babylon.  
COncerning which point & all the rest, we will not pursue the particular historical matters: considering that the history of Babylon's carrying Israel captive, of their usage in their captivity, of their forsaking Babylon and returning home again, and lastly, of God's just vengeance and destruction of Babylon, are so notoriously know●n. Therefore we will pass by the story, and stand rather upon matter of doctrine.  
First therefore let us observe this general doctrine, namely, that a good man loves his very enemies, and not desireth only but even seeketh their good: this did the Church of Israel to their enemies & persecutors. For these Babylonians had done the greatest hurt to the Church and kingdom of Israel, that ever one nation did to another: for first they invaded their land unjustly; then they besieged and took jerusalem, the seat of the kingdom, took and slew their kings, overthrew their Kingdom, ruinated their State, burnt their Temple, defaced their Religion, killed whom they would, carried captive whom they would, and so left their land a heap of desolation 
g Read for this purpose the last chapped. of this prophecy together with the ends of the books of kings and Chronicles. : And yet worse than all this; being their Captives at Babylon, there they mocked them in their misery, and scoffed at their Religion. Come, (say they) you that are these singers, and have had your Kings to be singers 
h 2. Sam. 23. 1▪ David etc. : you that are these great Psalme-men, and have had your Kings such base fools, as some of them to be Prophets, some Preachers 
i Solomon. ●●. 1. 1. 2. 12. , some song-makers 
k David, Solomon, Hezekia● etc. : Come make us merry with one of your Psalms; let us have part of your Hebrew music: Sing us one of your songs of Zion 
l Psal. 137. 3 . Psalm 137. The least of these wrongs is heavy to be borne: but all put together, and especially, for a Christian after all these miseries to be mocked for his religion, and to see his God dishonoured, oh how bitter is it to the spirit of a man! Yet, after all this what do God's people? not only pardon it and put it up; but further, do both wish and seek their good; We would have healed.  
Thus to do is a mark of God's child, and a sign of a true Church. For to do evil for evil, and good for good, is no more than nature; even the publicans, (saith Christ) do so much 
m Mat. 5. 46 : to recompense evil for good, is worse than nature; it is malice, & perverse corruption: and therefore (saith Solomon); He that doth so, evil shall never departed from his house 
n Pro. 17. 13 . But to do good against evil, that is above nature, it is grace, and a god evidence of God's spirit: thus doing▪ saith Christ, you are the children of your heavenly father 
o Mat. 5 44. 45 .  
Hereupon for the use of this doctrine, we may see a comfortable evidence, that our Church is the true Church of God; seeing that we pray daily for the Church of Rome, which curseth us: and it is very observable, that whereas the Pope, with all solemnity excommunicates and curseth us all to hell, on the evening before good-Fryday 
p Vide Bullam Coenae inter Constitutiones Pontificum Roman. pag. 883. In Constit. 13. Sixti 5. Consueverunt Rom. Pontif. praedecessores nostri etc. Nos igitur vetustum & solennem hunc morem sequentes, excommunicamus & ana thematizamus exparte Dei omnipotentis, etc. quoscunque Vssitas, Wiclyfitas, Lutheranos, Zuinglianos, Calumistas, & omnes alios haereticos ●orumque fautores, receptores, librorum lectores, etc. ; we, for recompense, the next day morning in every Church & chapel of this kingdom, & many places more, pray for the conversion & salvation of him and all his sect 
q See one of the prayers appointed by public authority in the common prayer book for good-Fryday. : and so by God's providence it falleth out that our public prayer for them, is the same or the next day, when they have publicly cursed us: and this is the fact of the whole Church in the public liturgy, appointed of old, & still confirmed by authority. Therefore if Christ's argument be good, that private men blessing their cursers, are the children of God; then sure this is not ill: the church that blesseth their cursers is the church of God. Let them therefore, still go on in cursing, if they needs will: but let them take heed, lest as they love cursing, so it come unto them, & as they cloth themselves with cursing like a garment, so it come into their bowels like water and like oil into their bones 
r Psal. 109. 17. 18 : we, contrariwise, let us not be weary of well doing: let us follow that blessed Peter, whom they pretend to follow but do not, unless it be in denying Christ) whose blessed counsel is; Render not evil for their evil, nor curse for their curse; but contrariwise bless, knowing that we are thereunto called, that we should be heirs of blessing 
s 1. Pet. 3. 9 : thus doing we have Peter's own testimony against them, that we are a Church of blessing, a blessed Church: and the Father of blessings, bless it more and more, and all that seek the peace of it, Amen.  
Thus we see generally, they wished her well: But what is the particular good they wished her? namely, her healing and conversion. We would have healed her: here many things might be pressed, I will but point at them. 1. That it is the property of a holy man, to wish above all things the spiritual good of them with whom he lives: the wicked man seeks the spiritual hurt of men; the natural man the carnal good: but the holy man their spiritual & eternal good. Worldly matters have their time & place in his thoughts: but that that takes up, & possesseth his desires, is the spiritual good of them he loves, namely, their conversion, their repentance, their salvation: these things be worthy their prayers, and worthy of their pains. Herein God's children are like to God their Father, who wishing good to his people, crieth out: Oh that there were in them (not the skill to rise in this world, and attain the honours & ease of this life, but) a heart to fear my Commandments, that so it might go well with them and theirs 
t Deut. 5. 25 . God wisheth no trifles to his children: But oh (saith God) that Israel were healed: and oh saith Israel that Babylon were healed! Thus do God and good men accord in their wishes. Learn thou, here, thy duty, if thou be Gods: thou wishest for, and prayest for, and seekest for many things for thy children, and thy friends, thy wife and family. Thou clothest them, & feedest them, & providest for them (else thou art worse than an Infidel) and preferrest them, and much more: but all this is for the body. But, canst thou say, from a good conscience, I would have healed their spiritual diseases: I have hearty wished, and faithfully endeavoured their salvation. This is to be a true friend, a true father, a worthy husband, and a good wife: happy they that have such friends near them. 2. Observe further, they seek the salvation even of their persecutors: so doth always the holy man. Paul was put in prison, the jailor tormented his body, and Paul healed and saved his soul 
w Act. 16. 24. to the 35. . Many a sinner, is made a happy man, by his prisoner: & the Martyrs oft times by their patience, their prayers & holy instructions, converted their executioners and tormentors. As in the former point, a holy man is like to God: so herein, to Christ, who when judas and the jews were conspiring his destruction, the same hour was ordaining the holy sacrament, and establishing the means of their salvation 
x 1. Cor. 11. 23. etc. .  
Thirdly, Israel lives in Babel, & would gladly have her as holy as themselves; we would have healed her. It showeth the excellency of the nature of holy things: they are fire, not in the flint, hardly bet out; but, in the bosom, that will not be concealed. A man is not covetous of them: He is indeed greedy to gain them; but not to keep them secret and to himself, as in worldly things we are: nay he desires and joys to impart them to others; and it is the joy of his heart to see others as good or better than himself. Would God (saith Moses) all God's people were Prophets: and Paul wished from his heart, not Felix the precedent and Agrippa the king alone, but that all that heard him, were like him; not a prisoner and in bonds, but in grace and goodness 
z Act. 26. 29 . Hardly shall a man hear such voices in the world; I wish others were as rich as I, as high as I, as learned as I, as much in credit and favour as I. No: these things make men base and servile, self-lovers and privately minded: but grace and holiness is of a royal and excellent nature, and enlargeth the heart wherein it is, with such love to other men, as nothing more contents him that inoyeth it, then to make others as good as himself. Lastly, where it is said, they would have healed the Babylonians with whom they lived; see what a good neighbour, a holy man is: he comes, he dwells, he sojourns in no place, but he seeks the good of it. Lot would gladly do good in Sodom: if he can do none, at least his righteous soul shall be vexed, for their sins 
a 2. Pet. 2. 8 . Israel sojourns in Babel, and had rather be away; yet while they be there they will cure her if they can: and if she cannot, yet Babel shall thereby know that Israel was amongst them. Thus the whole shire and parish shall far the better by one good man dwelling among them. He comes no where but presently he considers what that people wants, what is their disease, what he may do to heal them, or any way to help them: he comes no where but he leaves behind him signs of his goodness, monuments of his holiness, and a sweet savour of his virtues. Thus every place is better for him where he comes: and when he is gone, his memory is blessed, his virtues praised, his name honoured, & his person loved. Contrariwise, the wicked 
Extinctus amabitur idem.  leaves behind him the stink of his ungodliness, & monuments of his pride, his cruelty, his wantonness: Come (say they) let us leave some token of our pleasures in every place 
b Wisd. cap. 29 . Thus every place is worse for him, while he stays, and his memory rots when he is gone. Let us learn of God's Church here, so to behave ourselves in all places, where we live, or where we come, that the good may be helped, and the evil healed by us, that we may be able to say; Them I found good, I encouraged: whom I found sinful, I would have healed. Thus shall we be honoured while we are there, praised when we are gone, and ever loved and blessed both of God and good men: and the mouth of wickedness shall be stopped. And thus we have the particular good they wished to Babylon, namely, her curing, that is her conversion and salvation.  
Touching which healing of Babylon, there be three particular circumstances, implied in these words;  
namely, who they would have healed. how whom  
The first is Who they be that would have cured Babylon: the Text saith, We would, that is not the Prophets alone, or the people alone, or the Princes alone, but We, that is all together: the Prophets would, as we may see in Daniel and Ezekiel 
c See their prophecies. : the Princes would, as we may see in SHIDRAK, MISAK, and ABEDN●GO 
d Dan. cap. 3. . Noble young Gentlemen of Israel, and the people would have cured her, as is plain both here, and in the 137. Psalm.  
Where we may learn, that howsoever properly, and peculiarly, and more principally it is the office of the Minister: Yet it belongs also to every Christian, to perform the duties of holy and spiritual edification, to them with whom he lives, for their spiritual good. Not only the Prophets here would have cured Babylon, but even those three young gallants, being noble Courtiers, gave a worthy example, to all of their age and rank, of admirable courage and constancy in God's cause, choosing rather to die, then deny their God and worship an Idol, checking the King's impiety, and condemning his idolatry to his face, rather like Prophets than Courtiers. Such were their speeches, and such their sufferings, their words so wise, their sufferings, so valorous, and all for their God, that this alone had been sufficient to have cured Babel, had she not been incurable. Oh happy kingdom where be such Nobles, and blessed that Court, that cherisheth such Courtiers: the devil should never have his church, where God hath but his Chapel, if it were thus in Christian kingdoms. The people also had their hand in this good business, they ceased not in all the time of their captivity, to use all the means they could to bring Babel from her gentilism, and Idolatry; and therefore here are bold to affirm when she is at the point of her destruction, We for our parts are no way guilty of it: nay, if she would have been ruled by us, she had never come to this, for▪ We would have healed her.  
But how would they have healed her (may some say) what means used they? it is soon said, We would: words are cheap. But gave they Babel nothing but sweet words? Certainly, they were careful to use all good means: which especially are  
these 3. 


Instruction,  
Example,  
Prayer.     
1. By continual instruction, laying open their errors, discovering their impieties, and laying before them the excellency of true religion.  
2. By their continual example, practising their own religion even before their very faces, not fearing their scorns, and rebukes, no not the contrary laws made purposely against them; as we may see in the example of daniel's thrice a day praying to his God towards jerusalem 
e Dan. 6, 10. : the people also in midst of their mirth would weep when they remembered Zion 
f Psal. 137. 1. 2 , and would cast away their music and deprive themselves of all comforts, when they remembered the desolation of their religion. Which practices did no doubt amaze the Babylonians, and had been sufficient to have driven them into deeper and better considerations (had they not been incurable) and it is to be hoped that the sight hereof did good on some of them.  
3. They endeavoured to heal them by their prayers, praying continually and desiring God to heal them: for as the Parent is said to bless his child, by praying to God to bless him 
g Gen. 27. per totum. & 48. 15 etc. to 21. ; so one may be said to heal another, by praying that GOD may heal him. And that they did this duty, is no question: for it was so commanded them by the Lord; Seek the prosperity of Babylon, & pray to the Lord for it, 
h jerem. 29. 7 . By these means, they endeavoured the curing of Babylon, though they were no Prophets: and by these means, may one private man further the salvation of another. Thus every good man is as it were a little pastor to his neighbour: and happy were it for the Church of God, if all private persons would perform these duties, one to another.  
The third & last circumstance is, whom they would have healed: the Text answereth; Babel: where we observe two points.  
First, that the Israelites aimed not at the conversion of the great ones, and men of State only, but even at all the people of Babel. Whereby, it is apparent they sought not themselves: for than they would have fished for the great ones only, or especially (as do the jesuits, and craftier sort of Friars at this day 
i See Watson in his Quodlibets often. ; but they sought the salvation of souls, which they knew to be all alike before God. For they had learned, afore they came at Babel, that every soul is Gods, the soul of the son, as well as of the father 
k Ezech. 18. 4. , and consequently of the subject and servant as well as of the king and Commander, and the meanest man's as well as the mightiest: and therefore they endeavoured the conversion of all.  
The godly and conscionable Minister, must here learn to have care of the least and poorest soul in his parish, considering it is as dear and precious as the best. For, as good hands made it, as the best 
l Pro 22. 2. : as precious blood was shed to save it, as for the greatest man's on earth 
m Gal. 3. 28. 14 . Therefore, let them not be like those proud spirits, and carnal minded men, that think ordinary parishes not worthy of them, and therefore will preach no where but at the Court, or in great & solemn assemblies nor like those who in their parish, will be acquainted with none, converse with none, confer with none, visit none, but the rich and mighty; but as for the poor, they may live & die as they can for them. Such men might remember the blessed Apostle who kept back nothing, but taught (not in Courts and Palaces, and great house 〈◊〉 but) through every house, 
n Acts. 20. 20. ver. 31. ver. 26  and that he ceased not to which 〈…〉 every one, & stood upon it boldly, that he was clear from the blood of all men (see: not some, but all): and in another place expounding himself saith, his continual course is to witness Gods will both to small and great 
o Act. 26. 22 . He that looks for Paul's reward, at God's hand, must thus behave himself to God's people, remembering his account is not for trifles, but for souls, and to that God who hath told us afore hand, Every soul is mine 
p Ezech. 18. 4 .  
The good father of the family must learn here, not himself, and his wife only, but to see that his children, and servants, & those not some of the chief, but all, even the meanest may know & serve God. Such a man was Abraham, he was not careful for Isaac alone, his dear son, the son of the beloved: but oh (saith he to God) that even Ishmael might live in thy sight 
q Gen. 17. 18 : and therefore God becomes Abraham's surety, he gives his word for him; I know Abraham that he will (not look to some of his principal officers, but) command not this son or that daughter, but his sons and his family to keep the way of the Lord 
r Gen. 18. 19 : & yet in Abraham's house were 318. persons born and brought up, etc. 
s Gen. 14. 14 . More shame for the great men of this age, both in City & country (who though they be great, & daily plot to be greater, yet keep they not so great houses and families as Abraham did); in whose families, many of their inferior officers, and servants, do scarce ever come to Church: and much more shame to some parents, who being blessed of God with many children do partially respect some of them, & seek their good of soul and body, & neglect others, who it may be are more worthy: what would they do if they were profane & undutiful Ishmaels', when they are so unmindful, & respectless even of such as be holy, & dutiful isaac's: but let such children comfort themselves in this, that God their better father and best friend is no respecter of persons. These are the ordinary faults of fathers and mothers in these days: but assuredly, those that be heirs of Abraham's faith 
t Gal. 3. 7 , will distribute their love to every one & care for the soul of their meanest servants, & take order in their families, that all their officers, every day (at least in their course) may go to Church, & their very kitchin-boys, & horse-boys, may learn to know the God of their salvation 
u 1. C 〈…〉 ●. 9 ; that so he may be able to say with a good conscience, I found my family a confused Babel of disorder & profaneness, but I have hearty endeavoured to make it a little Church: & though my family be great yet there is not one whom I would not have healed. Thus they would have healed all: but where began they? whom did they desire to win first & principally? certainly the greatest: as namely, the K. & Counsellors of State. This course took Daniel, in whom (more than in any one) this prophecy was fulfilled: who after he had done the business for which the K. sent for him, than fell he to the business of God, whereof is spoken in this text, namely to see if he could heal the king: o King (saith he) thou art a king; but there is a higher; know, know, that the heavens bear rule. Wherefore o King, let my counsel be acceptable unto thee, break of thy sins by repentance, etc. Lo, let there be a healing of thine error 
w Dan 4. 24. . Well knew Daniel, that if once the King would abandon his Idolatry, and embrace the truth, easily would the people be induced to follow him: So, where ever is true reformation either of errors in doctrine, or corruption in manners, it must begin at the highest; else it will be to little purpose. To little effect, were it in the natural body, to heal the hand and foot, when the head is deadly sick; but heal the head first, and then more easily the body will be cured: So in the spiritual body, how should Babel be healed, when the King will not? how should they become Christian, when the king persists a heathen: even so in our State, how shall popery be extinguished? how shall vain swearing, wantonness, profaning of the Sabbath, bribery, and other the sins of this age be reform in the body of the people, if they be suffered to harbour in the court, & to creep into the King's privy Chamber? Private persons will hardly be brought to esteem those to be sins, that are the common practices of great persons. Therefore we have cause to bless God for giving us such a King, as hath care of religion, and who in his own person, is an enemy to popery, a detester of wantonness, and injustice, and many vile sins too commonly found in persons of his place. And let us not cease to pray, that GOD would confirm him in all goodness, and that he may still go on with David to reform the sins of the greatest▪ and them that are nearest him: for when a King saith, No wicked person shall serve me, nor abide in my sight; then all wicked workers will easily be destroyed out of the land 
x Ps. 101. see the whole psalm. . If this had been in Babel, she had been cured: but the want of this was the cause of that that followeth.   

But she could not be healed. 
The 2. point.   
HItherto we have spoken of the first general point; namely, the loving and holy care of Israel, They would have cured Babel: Now follows the second, that is, the ill issue of their labours, caused by the obstinate malice of the Babylonians, She would not be healed; some read, she could not be healed, some she is not healed, all to one end; for he that will not be healed, is not, nay cannot be healed: for God heals no man, converts no man, saves no man against his will: therefore, he that will not be healed, cannot be healed; and so Babel is incurable because she contemned the mean, and would not be healed. The godly Israelites did all they could: but the Babylonians had their answer, (as ready as now have the papists) Think you, you (silly Israelites) that you are able to teach Babylon a better religion than it hath? is not hers of so many, and so many years' continuance? was it not the religion our forefathers lived and died in? and is it not general and universal over the world, and yours but in a corner? and is not ours visible? and doth it not prosper and flourish? and is not yours condemned by the consent of all the world? and you for holding it, justly overthrown and conquered by us? is not your visible Temple now defaced? your public daily sacrifice ceased and your succession cut off? and if you have any thing left is it not invisible, and in secret corners? and what can you allege for your religion? That you have many learned men. Alas poor men, for one learned rabbin that you have, have not we twenty? are not the Chaldeans the famoust learned men of the world, renowned for their high wisdom, their skill in Astrology, interpretation of dreams, and other the most secret and supernatural Sciences of the world? & do you think it possible that so many learned Doctors can be deceived, nay all the world be in an error, and only you that hold a particular faction, and a singular new found religion, by yourselves, should have the truth amongst you? Go, go, poor souls, and sing the Hebrew songs by yourselves: but meddle not with the high mysteries of the Chaldeans religion. And what will you have more? Show if you can one nation of your religion, but yourselves: but all the world is of ours. You will say you have a succession from Noah, and have not we so too? you came from Shem: and came not we also from him, or at least from some other of Noah's sons? You are but one poor branch of Shems' root: there be many others lineally descended from him, greater nations than you are; and do any of them follow your faction? Look into the world at this day, and see if any nation of all that came from all the sons of Noah be of your religion: all that came of Cham are of ours, all that came of japhet are of ours, and all that came of Shem, but only yourselves. See then what fools you are to strive against so strong a stream, and to forsake the ancient and known high-waie, so long, and so well trodden and to take and choose a singular by-waie of your own. For, did not all Nations walk in our way, and was there any one Nation of your Religion, till one MOSES, and after him one SAMVEL, and DAVID, and a few others (to make themselves great and to bring to pass their own purposes) made a public revolt from the Religion of all other Nations, and set you up first a Tabernacle, and then a Temple of your own? Therefore you are to be deemed and condemned for schismatics, who have cut yourselves off from the ancient and universal Religion of the World. And what though you can plead continuance of some hundreds of years, yet what is that to our time? for when you can scarce show three poor households in all the earth of your Religion, (as namely, in the days of ABRAHAM and long both before and after) then can we prove that all the Kingdoms and Nations of the whole earth were of ours.  
Never brag that Abraham is of your religion, and therefore you are ancient: for his Father and his Grandfather were ours, and therefore we are elder. During the time that you have had your Kings and Priests, show one nation by you converted, or one that came and joined with you of all that time: and though God suffered you for a time, yet see how at the last he hath brought you down; and as you forsook us and the ancient religion, which we still keep & maintain, so he hath now given us power over you, to conquer your kingdom & deface your religion, as it hath deserved: therefore never labour to bring us to your novelty and new fangled religion, but rather come home to us and to the ancient religion of our forefathers: never endeavour to seduce us into your secret and schismatical, and invisible; but rather come you into the light & sunshine of our glorious profession: never tell us, of healing us: heal yourselves silly fools, for you have need; as for us, we are well, we are far better than Israel can make us.  
Thus did Babel cast away the good counsel that the Israelites gave them, and pleased themselves in the like carnal arguments, and fleshly conceits, as Papists in their popery, & other profane men in their carnality, do at this day; setting these and many more fair glosses on their religion, and think themselves in far better case than the Israelites: & when God comes to give the verdict, they are sick, and which is worse are past healing. Hear we may learn: 1. First the pitiful estate of wicked men, They are wounded; nay, they will be wounded, but will not be healed; they will wound themselves, but neither can heal themselves, nor will let others heal them: are not they worthy to perish? they are in the fire and neither will come out, nor let others pull them out: are they not worthy to burn? being in prison, the door set open to them, and they will not stir to come out; are they not worthy to be slaves for ever? they are deadly sick: the Physician comes to them that is able to heal them, and they will not hear him: are they not worthy to die? O deaf adders that stop their ears against the voice of the best and wisest charmers! and yet these men are the mockers, and scorners of them that be godly, & the discouragers of many a man in the ways of God. Some seeing their worldly prosperity, stand amazed, and envy their estate: but alas, why should any man do so? for if their estate be rightly considered, they deserve rather to be pitied, then either envied, or any way regarded.  
Further, here we may see how it fares with God's children in this world; oft times they must lose their labour, when they have sincerely, and zealously endeavoured the conversion of sinners. Israel would have healed Babel: but when all is done, she will not be healed. So saith Solomon, Rebuke a scorner and he will hate thee 
y Prou. 9 8 . No marvel, if this be so with private men, when the Ministers & Prophets of the Lord, find oftentimes so little profit of their great labours, that they cry out; I have laboured in vain, and spent my strength in vain 
z Esay. 49. 4 . And Ministers may not think much hereat: for the Prophet makes that complaint, not in his own person only, and his fellow Prophets, but even in the person of Christ himself, whose labour was much of it lost in this respect. For it is apparent in the Gospel how little he prevailed with many of his own nation, yea with the learned Rabbins the Scribes and pharisees 
a Luke. 7. 30 : And after all the excellent sermons made all the time before, went not judas away fuller of Satan than he came 
b joh. 13. 27 ? And to conclude, did not God himself preach from heaven, a notable sermon to Cain? and was he not worse for it, & being hellishly enraged, instantly after the Sermon ran out and slew his Brother 
c Genes. 4. 7 ? Thus howsoever God's word never returns in vain, but prospers in the work whereabout the Lord doth send it 
d Esay. 55. 11. : Yet, it is here apparent, that it is not always the savour of life to life, but often of death to death, in whose mouth soever it is spoken.  
We must here learn, not to be discouraged in our courses of seeking men's conversions; Private men to practise the duties of admonition, exhortation, etc. unto their neighbours that be out of the way: Nor Ministers, to preach the word, with all diligence. For howsoever thy labour may be lost to some, yet know thy labour is never lost before God: for be it the sa●●our of life, or of death, it is a sweet savour to God, (saith the Apostle 
e 2. Cor. 2. 14. 15. 16. ): and though in regard of men that will not be cured; thou hast laboured in vain, and spent thy strength in vain, yet, saith the Prophet, My judgement is with the Lord, and my work with my God 
f Esay. 49. 4 . And let not the good man of God be too much cast down, though he see little fruit of his great labours; remembering that JESUS CHRIST and God himself have lost their labour upon many men: and here the Church have many years endeavoured to cure Babel, and all is in vain. For she will not be healed: And will she not, what then remains but this that followeth?   

Let us forsake her, etc. 
The. 3. point.   
FOr, after all means used and all in vain, then what should we do but forsake them that needs will be forsaken of God, and have nothing to do with them, who will have no fellowship with the Lord? This is the third point, and touching it there be three points  
examinable; namely, 1. how Babel is to be forsaken. 2. why 3. when  
For the first, how is Babel to be forsaken when there is no more hope of curing her? the answer is, not in love and affectionate desire to do her good: but still the wicked man is to be pitied, still to be loved, still to be mourned for, still must the godly man wish well to him, though he care not for it, but scoff at all. Thus when the Prophet had called upon the people, 
g jer. 13. 16. 17  Hear and give ear, be not proud, but yield and turn and repent, and give glory to God before he send darkeness, etc. He than addeth: But if you will not hear and obey, my soul shall weep in secret for your pride, and mine eyes shall drop down tears, etc. Thus the good man sends up many a sigh, and sheds many a tear for the wicked, that never gave one groan for themselves.  
Nor must we forsake them in prayer; but though they seem to us never so incurable, we must still pray without ceasing to GOD for them: for that that is impossible to us, is possible enough with the Lord (h). God forbidden (saith Samuel) that I should cease to pray for you 
i 1. Sam. 12 : and so must we say of all, even the greatest sinners; save only them that sin against the holy Ghost, which no private men, but only the whole Church can discern and judge of: God forbidden that I should cease to pray for them. Neither must we forsake them by a final separation, never to come at them, nor to assist them any more: but still we must be willing to go again, and do our endeavour, if ever there be hope that they will be healed. Forgive (saith Christ) not seven only, but 70. times 7. times. When a sick man is froward and impatient, than the good Physician must be the Patient; and though he have come oft, & to no purpose, yet if at last he will be healed, he must not forsake him; so must God's children rejoice, if after never so many repulses, the wicked will be content at the last to hear and to be healed. Thus we must still love and pity them, still pray for them, and still be ready to do them good: and in these three respects we must not forsake them.  
But we must forsake Babel. First in regard of conversation: we must separate ourselves▪ from the wicked man's company and society, as far as lawfully & conveniently we may, after we see him obstinate and incurable: it is God's commandment, Flee from the midst of Babel; depart out of the land of the Chaldeans 
k jerem. 50. 8 : and do not this slackly & slowly (like Lot's wife 
l Gen. 19 ●6  but be as the he Goats before the flock. Secondly, in regard of the means: for after that by her often and obstinate refusal, (joined with spiteful contempt both of the means and the men that brings them) she hath showed herself to be a filthy swine, than pearls are no longer to be cast before her, holy things must no more be given to such Dogs; but they are to be left to their vomit and mire, till God show either his mercy, or justice upon them, either in their conversion or confusion.  
Thus must she be forsaken: and the reason why (which is the second point) is double.  
First, in regard of ourselves: we must forsake the wicked when they are incurable, least in steed of doing good to them, we take hurt ourselves, by being polluted by her contagion, or made partaker of her sins; and consequently, of her punishment. God giveth this reason himself: Flee out of the midst of Babel, and deliver every man his soul, be not destroyed in her iniquity 
m jerem. 51. 6 . Therefore, after that a christian man perceives there is more danger to get hurt from them, then hope to do good to them, he is bound no longer to stay; nay, he is bound to leave them and look to the safety of his own soul and body.  
Secondly, in regard of the means used to heal them: which because they be the holy ordinances of God, & precious pearls; therefore are they not to be exposed to the contempt of wicked men, nor to be trodden under the foul feet of their perverse and scornful spirits: Both these reasons doth Christ couple together, Give not that (saith he) that is holy to dogs, neither cast your pearls before swine, lest they tread them under their feet, and turning again all to rend you 
n Mat. 7. 6. . Christ would neither have his ordinances abused, nor his children hurt by the wicked men.  
Thus we see the manner how, and the reasons why: Now let us see the time when Babel must be forsaken; when she is incurable, but not till then: first, long time is to be spent, all means to be used, all ways to be tried, all patience to be practised, and all wisdom to be exercised, all occasions to be taken, that probably may prevail to do them good. But if after all this, they be incurable, and out of hope; then must we forsake them, but not till then, not till there be no hope at all: he that forsakes Babel till then, is wanting in his duty, and hath much to answer for before God. For if the Physician may not forsake this vile body 
o Phil. 3. 21  as long as there is any hope of life; then how may any man forsake the soul that is precious, and that cost so precious blood 
p 1. Pet. 1. 19 ? Surely, the spiritual Physician must never forsake a Church, a people, or a man, as long as there is any hope of curing and converting him.  
Hear is condemned the practice of two sorts of men amongst us. First, such as be now termed of the separation, formerly and usually called Brownists; who forsake our Church, and cut off themselves from our congregations, and separate themselves to a faction, and fashion, or as they call it, into a covenant and communion of their own devising; these men have made a grievous rent, and given a deep wound into the peace of our Church: they use this place and others like against us, & say; We would have healed you, but you will not be healed, therefore we forsake you: but they abuse the place; therefore, I will turn the point of this their weapon against themselves: I mean against their errors, and this their bitter and schismatical separation. To this end I would ask these men but 4. questions: whereunto if they can give me satisfaction, I will be one of them.  
First therefore, whereas you say that We are wounded incurably, and will not be healed, I ask: Wherein are we deadly or incurably wounded? what fundamental wound is in our doctrine? what deadly corruption is in our discipline, such as eats out the heart, and life, and being of a Church? what book of Canonical scripture receive we not? what hold we for Canonical, that is not? what sacrament that Christ ordained do we want? and what have we more than Christ ordained? what article of faith deny we? or what hold we for an article of faith that is not? what fundamental heresy doth our doctrine maintain? what have we in our Church, that overthrows the being of a Church? what is necessarily required to make a Church, that we do want? Do not say, These be many questions: for if you will have them all in one general, I will end it as I began; Wherein are we deadly & incurably wounded? If I should walk a while on your own grounds, & grant you that which you can never prove; yet will it not follow that we are incurably, or deadly, wounded. A man may want a finger, or have some blemishes in his face, and yet be a strong and perfect man, sound, and heart-whole, and able to overthrow his enemies: so, though there were in our Church, those wounds you speak of, yet do they not come near the heart, they be not deadly, they may blemish the beauty, but endanger not the life of our Church. The Churches of Corinth and Galatia, had other kind of blemishes than ours hath; blessed be God. Corinth doubted or erred in the great article of the Resurrection. 1. Cor. 15. The Galathians erred foully in the high and main point of justification, and yet Corinth a Church of God sanctified in Christ jesus. 1. Corinth. 1. 2. And Galatia, though almost removed to another Gospel, Galathians. 1. 6. yet not withstanding a Church for all that. Galat. 1. 2. And if you will add to these fundamental errors in doctrine, corruptions in manners, and disorders in God's service, you can with no show of truth lay such to the charge of our Church, as is apparent were rife in the Church of Corinth: and then shall Corinth be a Church, and not England? Let the Lord be judge betwixt you and us. Therefore, if we should grant unto you that our Church were blemished or wounded; yet not being deadly wounded, your separation from us is schismatical and unjust: and more cruel and unchristian deal you with our Church, than did God's Church with Babel; who forsook her not till she was deadly wounded, and past life. To conclude, if Israel might not forsake Babel till then; then what are you that dare forsake a Church of God, wherein they have found God, if ever they have found him yet, & wherein the devil himself cannot show one deadly wound: Blessed be the Lord that hath so healed us.  
Secondly, seeing they say that we are wounded, but as for themselves they be healed, & therefore they must separate, and so keep the sound from the sick; I ask them this question: Are they healed? then where were they healed? where were they called? where were they regenerate & begotten to Christ? was it not in the womb of this our Church, & by means of the immortal seed of God's word, that is daily sown in our Church, & by the ministry of those men that were called by our Church, and yet cleave to our Church, and mourn for their separation; and by the dew of that blessing from above, which is daily poured upon our assemblies, from God's merciful right hand? Then how can they deny that to be a true Church, a holy church, a Church of God, wherein ordinarily men are called, and brought to God? And how unthankful and undutiful are they to their spiritual mother, to forsake her and cast the dust of contempt in her face that bore them in her womb, and brought them forth the sons of God? To avoid this, what can they say, but one of these two things: either that there is indeed a true Ministry of the word amongst us; but it is not powerful to any but themselves: that we have the word truly preached, and so as it may convert a man; but it is not the savour of life to any, but such as come into their covenant: (but from this horrible, and hellish pride, good Lord deliver them; or else let them be assured such a height of pride, is sure to have a fearful fall.) Or if not this, then must they say that they were not called, in our Church, but since they left us: But they have bard themselves already from that plea. For, it being objected to them that they have left our church, not out of conscience, but out of carnal discontents, and upon fleshly reasons, worldly grounds; they all stoutly answer and stiffly stand to it, that they do it not upon any such grounds, nor for any reasons of flesh and blood; but merely and only out of conscience and for their salvation, and that gladly they would have stayed, but with a good conscience they could not. If this be true, than they had conscience before they left us: then where came they to that conscience and care of their salvation, but in our Church? Now, a good conscience cannot be severed from regeneration and an effectual calling: therefore, they cannot deny, but they were regenerate, and called in our Church; unless they will say, they had no conscience when they forsook us: which if they do, than I will yield that my question is answered.  
If they grant they were called afore they went, and that still they who fall from us to them, are called; then how can that be but a true Church, wherein by their own confession, men are ordinarily begotten to God? & how can that be but a lawful & holy ministry, which brings men to salvation? therefore, (upon their own grounds) they have no just cause to leave us. For that Church and Ministry that brings a man to grace, and to faith, is able to bring him to glory & salvation: and that which is able effectually to begin, is able effectually to finish the good work of God in any man.  
Thirdly, if they be healed, and we still deadly wounded, than I ask them: How have they sought, and sufficiently endeavoured our healing? and till they have done all that possible can be done for our healing, how dare they forsake us? For if the Israelites might not forsake Babel till then; shall they forsake us, afore they have put all means to the farthest? if they be healed already, why do they not more seriously labour the healing of others? They cannot but know, there be many in our Church curable enough, if they could show them to need their healing: why then do not they stay amongst us, to heal and help us? He is no good Physician, that flies and forsakes his Patient: they therefore, if they be healers, and would heal us as they pretend, why do they not stay with us, & show us our wounds, and apply the means to heal us? But contrariwise, they forsake us, and run into corners and rail on us, and call us Babylon, Antichristian, and the synagogue of the wicked, and that we are no Church, and CHRIST is not amongst us. Are these the plasters with which you will heal us? is this the way to heal, to make wounds wider and deeper than indeed they be? He is a pitiful Physician that makes his Patient worse than he finds him: but he is not tolerable, that makes him worse than indeed he is, or will make him believe he is hearte-sicke and deadly, when his finger acheth. They allege persecution, and that therefore they cannot stay with us but are constrained to leave us: but assuredly (were it true that they say, that we were deadly wounded, and they able to heal us) then, seeing they cannot say that all amongst us are incurable, they would care for no danger that could befall their bodies, so that they might heal our souls and gain them to God. Therefore I conclude, that if we would grant them their own grounds, that they are as good as they pretend to be, and we as ill as they would make us; yet notwithstanding, their separation is unchristian, because its certain none of them can have assured testimony to his conscience, that he hath done all he can possibly for our healing: till which time no man may forsake another; especially no Christian forsake another: & lest of all a private man forsake a Church. Fourthly, and lastly, if they will needs leave our Church, whither will they go? To leave one thing, for another no better, is silly; but for a worse, is folly and madness. But they will say they leave us to take the better: then show me a better religion, and a better Church than the Protestant Churches of Europe are, and the religion amongst them. You will not go to the Lutherans, for they (you say) are worse than we: much less to the Papists, for they apparently are worst of all: whither then? will you go to the Church of the Low▪ Countries? but they are of our confession. will you go to the Churches of France? but they are of our confession? will you go to the Church of Geneva, or the free Cities of the Empire? but they are of our religion. will you go to the Church of Scotland, to the Cantons of Switzerland, to the States, and Princes of Germany? but they are all of our confession, and so profess themselves to be 
q See the harmony of confessions. . Look over all Christendom, and you shall not find a Church that condemneth ours, nor any that is not of our religion, nor any one but that professeth itself to be of the same confession with us, and not to differ from us in any substantial or fundamental point. Whither then will you go, or what remains for you to go unto, but unto your corners & conventicles, where you are your own carvers, your own judges, your own approvers, but have not one Church in Christendom to approve you.  
So that then it remains, it must either be granted you, that you are better than all others, and that (notwithstanding the Gospel preached thus long, since the revealing of Antichrist) there is not one true Church in the world but yourselves: or else you must grant that there is no better Church for you to go unto, if you forsake us. Therefore play the wise men's part; forsake not our church, till you can show a better. And tell us not of France, Scotland, Geneva, Zurick, Basil, etc. for they be all ours, and not yours: they will and do all approve us as a glorious Church, and condemn you, as factious, and schismatical. And seeing you can find none better (all things considered) and have none to fly to but yourselves (who are the parties now in question, and therefore no fit judges of the matter) look well about you; and if unadvised zeal have caused this bitter separation, then by your return make up that b●each again, which by your revolt you made in our Church: Return again into the bosom of the Church, ask pardon of that your Mother, who brought you forth children of light: Come, & join with us against the Papist, the common enemy; who, by our division hath gotten ground upon us all.  
Remember Peter's answer, when Christ asked the Apostles, after so many fell from him, what (saith he) Will you also go away? Alas Master, saith Peter, Whither shall we go? thou hast the words of eternal life 
r john. 6. 61 . So will you say, if true humility and saving grace possess you, when your dear Mother in whose womb you were conceived, and with whose breasts you have been fed, shall ask you (after so many revolters to popery) what, Will you also go away? Alas! whither should we go from thee? Thou hast the words, and thou hast the Sacraments, of eternal life. Yea, malice itself cannot deny but we have them; and he who gave them us, grant we may long enjoy them, Amen.  
And as for you, my brethren (Brethren I call you, because I am sure we had both one mother) look well about you, and consider of the bitter effects like to follow, upon this your separation: remember that they will all lie heavy upon you. And do not say, you are driven out: for if it be the Church, and if the words of eternal life be here, nothing in the world ought to drive you from it. Nay, your separation was wilful: therefore, let your return be voluntary: and till then, esteem as basely and censure as sharply of us as you list; but know, that for this division of Reuben, are great thoughts of heart 
s judg. 5. 15 .  
The second sort of men, whose practice is reproved by this doctrine, be such, as refuse public places in the Church, and Commonwealth, and retire themselves into private and discontented cours●s, and will not be employed for the public; because they pretend the days are evil, and many sores in our body incurable, unless there be other order taken for their healing. To these men I would say but two words.  
1. Are the days evil? the more need have they to be amended by each one's helping hand. And if we have any wounds in Church or State, more cause hath each one that loves the peace and health of jerusalem, to endeavour the present healing thereof, lest they fester and grow worse.  
But secondly, are the times evil? Nay, are they not made evil by thee? at least, are they not the worse for thee and thy sins? Who can show his face and say; I have committed no sins, that may be in part a cause to bring down the spiritual and corporal plagues that are amongst us? Then what are they that are so busy to complain of the times, and so slack to complain of their sins? But it is a trick of hypocrisy, to be so eagle eyed in prying into the illness of the times, & so blind and dull in considering his own sins, the cause of all that ill. Thou therefore, contrariwise, out of a holy and humbled heart confess, that seeing thy sins have made the times worse than else they would have been, therefore thou hast cause to endeavour for thy part to make them better. Then set thy shoulder to the burden, and put thy neck to the yoke, remembering that even Babel itself is not to be forsaken, till it be altogether incurable, & past all hope: But being incurable (as here the text saith) she is; therefore, saith the church, Let us forsake her.  
And now Babel being forsaken of the Church, what remains to be expected? nothing but vengeance and destruction.   

For her judgement is come up unto heaven, etc. 
The 4. point.   
IN these words is laid down the last point; namely, what becomes of Babel, when being incurable she is forsaken by the Church: she is made ready for judgement and destruction. Here we may learn (amongst many others) 2. most worthy doctrines.  
First, what the wicked get by persecuting, and banishing, and seeking to root out God's children: surely, even nothing but the hastening of their own destruction. The Babylonians cared not for the Israelites company: but as soon as they were gone, destruction came upon Babel. Whilst they stay, the wicked are spared: but when they are gone, vengeance breaks out. Whilst Lot was in Sodom it perished not: Nay, (saith the Angel to him) haste thee away, for I can do nothing till thou be safe from amongst them 
u Gen. 19 22 . See, God the good King is more careful to save one of his own servants, then to destroy a thousand enemies: but see their madness, they mocked and flouted this Lot, scorned him as a stranger, and many ways grieved his righteous soul, were weary of him, and his company, and tried every way, to make him weary of the Town; for they held it worse, as long as he was in it: at last they have their wills, and he forsakes them; but with him their protection is gone, and now fire, and brimstone, falls from heaven on them. So, at this day do the wicked and worldly men: whom hate they, whom accuse they, whom abuse they, whom lie they in wait for, whom persecute they, whom would they destroy, whom banish they, whom are they weary of, but of the godly men? When they die, they bid them be gone, and wish that all were gone after them; not knowing (poor fools) that if these men stood not in the gap, the fire of God's wrath had long since broken out upon them; and when they are gone, than they are well apaid, and are glad: But alas! what have they gained? even as much as Sodom did when they had cast out Lot.  
Secondly, we may here learn what a fearful & dangerous thing it is not to be healed by spiritual Physic (that is) not to profit by the word of God, nor to be converted from sin, when God gives means. For what is this but an evident testimony of God's heavy wrath, and a certain forerunner of damnation? Will not Babylon be healed? then what follows but destruction? So in the new Testament, if our Gospel be hid, (saith Paul it is hid from them that perish 
w 1. Cor. 4. 3 . For as if at noon day any man say the sun shines not, it is because he is blinded and cannot see: so, if in the sunshine of the Gospel, some see it not, but in the midst of that light live in darkness, its certain they are blinded by Satan, and if they continue so are marked up for just damnation. A fearful example we have hereof in the sons of Eli, of whom the Text saith, their Father hearing of all the evil they did, called them and reproved them, and gave them good and ghostly counsel, able (a man would have thought) to have turned their hearts; especially coming from a Father, and from him that was the judge and Prophet of the Church: But all in vain; for, notwithstanding, they obeyed not the voice of their father: and mark the reason; because the Lord would slay them. Whereby its apparent, that there is not (ordinarily) a surer sign of a reprobate, than not to obey the voice and word of God, nor to profit by those means that God gives a man for his conversion.  
A matter of special use to our Church, which hath so long enjoyed the Gospel: but to you of this City especially, who have long and liberally been fed from heaven, with abundance and variety of spiritual food. Therefore, every one look to thyself how thou profitest by these good means. For be assured, if any congregation or particular man have use of the means & profiteth not, but runneth on hardened in his sins; it is because he is a vessel of God's wrath and prepared for damnation: but contrariwise, he that heareth and yieldeth, and obeyeth, and repenteth, it is an undoubted pledge to him of his salvation, laid up in heaven assuredly for him. Therefore, let every one take heed: for otherwise his lot will be like Babylon's; of whom we here find that because all means used to convert her were in vain, therefore she is now justly destroyed, and remains a monument of misery, and a spectacle of God's justice, to all posterities 
x Read, for this end, the 50. and 51. Chapt. of jeremy, and other places of the Prophets. .  Thus concerning the literal Babylon we have heard, 1. How Israel would have cured her. 2. How she will not be healed. 3. How therefore she is forsaken of the Church. And 4. How being past cure, she is therefore destroyed. 
And having thus performed the first part of my task, namely touching the old & literal Babel: it now remains that we come to the Mystical Babylon; in and concerning whom, all these 4. are as true as in the former.    

The Second Part, touching mystical Babylon.  
THat which we have heard of the literal, is also true in the mystical Babylon. Mystical Babylon is the spiritual kingdom of darkness, the kingdom of Satan. And this kingdom is partly temporary; which is the kingdom of Antichrist: and partly permanent, and perpetual; and that is the kingdom of Sin. That the kingdom of Antichrist, namely, the Church of Rome, is mystical Babylon, I will not stand to prove, seeing it is granted by Bellarmin 
a Bellar. de Romano pontiff. lib. 3. cap. 13. in resp. ad argu. , compelled thereunto by the clear authorities of some Fathers, but especially by the evidence of the holy Text in the Revelation; where, by two notable arguments it is inevitably concluded. For first, if the mystical Babylon be the City seated on 7. hills 
b Revel. 17. 9  (as the Text saith) than Rome is Babylon, which above all or any City in the world, is so: and that not on seven obscure or little hillocks, but seven hills famously and notoriously known by name 
c Mons Coelius. Exquilinus. Palatinus. Viminalis. Quirinalis. Aventinus. Capitolinus. . Nor is it any thing worth, to say that old Rome was indeed so seated, but that now it is shrunk into the plain of Campo Martio. For notwithstanding that it be true for the body of the town; yet divers public places where Antichrist exerciseth his authority and tyrannical jurisdiction, are yet to this day on those hills; as namely, & especially, the Lateran Church and Palace: which Church one of their Popes hath by Bull & Charter made the head of all the Churches of the world; to wit Gregory the eleventh 
d Gregorius xj. vide constitut. pont. Rom. per Pet. Mathaeus, inter constitut. Greg. xj. constit. 1. p. 61  almost 250. years ago: and after him Pius the fourth 
e Vide eundem inter constitut. Pij. 4. constit. 19 pag. 454. , and of late, Pius quintus 
f Vide eundem inter constitut. Pij. 5. constit. 〈…〉 g. 618. 〈…〉 de eiusdem▪ Mathaei commentaria in illam constitutionem Pij. 5. pag. 621.  have by public constitution confirmed the same: and in which Church or palace there have been held by several Popes, some xxxiij. provincial or national, & 5. general councils (g) all or most of them for the raising up and establishing of Antichrists Throne: and in which the most horrible and heinous canons were concluded against God and his Church that ever were before: as (to name but 2.)  
1. That monster of transubstantiation, that the substance of bread and wine in the sacrament ceaseth, and is turned into the substance of Christ's body & blood 
h Vide Concil. Later. sub Innocentio. 3. c. 1   
2. That a King, an heretic, not reforming himself and his land, meaning to popery, is to be deposed by the Pope, his subjects to be discharged from his obedience: and his land to be given to Papists; to whom the pope's gift shall be good and effectual 
i Concil. idem cap. 3. .  
This Church and palace, besides many of inferior note, stands to this day on the hill Coelius 
k Vide Onuphrium in lib. de Ecclesijs urbis. Et eunden Mathaeum in loco cirato. : and though now the Pope for his pleasure hath removed himself over the River to the Vatican, yet in former times, for many hundred years, (as Blondus himself confesseth) it was the principal seat of the Popes: which appeareth also by the verses written up & down the church: especially those that are graven over the marble chair, which is hard by the high altar where the Pope sitteth at mass.  

Haec est Papalis sedes & pontificalis:  
Praesidet & Christi de iure vicarius isti:  
Et quia iure datur sedes Romana vocatur:  
Nec debet vere nisi solus Papa sedere:  
Et quia sublimis, alij subduntur in imis.   
Thus its apparent, his chief throne is upon one of the 7. hills: and it is very observable, that howsoever they make their succession from Peter; and that therefore in reason his Church should have been chief yet that God may show to the world that their City is the Whore that sitteth on seven hills; therefore, by God's just judgement they are so blinded, that they have made a Church and Palace, that is on one of the hills, superior to that they call S. Peter, and have given it not only priority, and precedence, but even privilege & pre-eminence above S. Peter's.  
Another answerable reason out of the Text is; That City (saith the Text is Babylon) which reigneth over the kingdoms of the earth 
l Reu. 17. 18 ; but Rome & no other City, at that day & long after, reigned over the world. Therefore Rome is that Babylon.  
Seeing then the holy Text clears it, the Fathers approve it, Bellarmine himself grants it; and the Rhemists also (upon condition we will yield that Peter was at Rome) do willingly yield it 
m Rhemist in 1. Pet. cap. 5. : therefore we will not stand upon further proof. And as for their distinction that Rome heathen is BABYLON, but not Rome Christian: I answer briefly, that if heathenish Rome be BABYLON in regard of her sinfulness and persecution of the Saints; then this Rome is Babylon also, seeing in her sinful abominations and cruel persecutions, she is nothing inferior to old heathenish Rome, as may be easily proved & showed at large, if this time and place required it, & as hath been already showed by diverse learned writers, and (in good part) confessed by many of their own. Now then to go forward touching this mystical Babel, I propound these 4. points to be considered.  

1. That we would have healed her.  
2. That she will not be cured.  
3. That therefore we ought to forsake her.  
4. That God will take just vengeance on her.   
The 1. and 2. is passed, the 3. is in hand, & the fourth is sure to come: its true we would have healed her; it's most true she is past cure, I hope it shall be as true that we shall quite forsake her; and the last hastens fast on, her destruction is at hand and sleeps not.  
For the first. That we would have cured the Papists, we dare call the world to witness, and appeal even to God himself; and this not only desired but endeavoured it by all good means, both in the days of that renowned Q. Elizabeth of happy memory, and in the present government of our Sovereign that now is.  
The means we have used for their healing be diverse. 1. By instructing, & informing them in the truth, & discovering their errors both by holy Scriptures, and by the ancient Fathers of the best & purest times. jewel, Fulk, Whitakers, Rainolds, Perkins, and many other, who now sleep in Christ, have left behind them such testimonies of this truth as shall live whilst the world lasteth, and never can be confuted, as appears in that they have not dared to answer most of their books to this day. Secondly, our continual prayers for them, both public, and private; in performance of which duty, both our Church in general, and all amongst us (that use to pray for themselves) have the testimony of a good conscience, that they have not failed to endeavour their healing by this means. This our diligence in this duty, so shamed them for their negligence in the same for us, that 4. years ago they published at Rome a form of Litanie, and public prayer, for the perverting of the Realms of Eng. and Scotland, to Popery 
m Vide libellum inscriptum Litaniae & pre●recitandae p● fide catholica Romana in reg nis Ang. & Sco. restituenda & propaganda, & eorundem unitate cum eadem Ro. eccles. Romae. & duaci. 1603 . But by the way let it be observed, that as when Cain left his frowning at his brother, and began to make show of friendship with him, and enticed him by fair words into the fields, than he harboured the heaviest malice in his heart, & there slew him 
n Genes. 4. 7 : So when these men had conceived, and hatched at Rome the powder treason; then to make us secure, and believe they loved us, they framed prayers for us, as though the worst thing they wished us were our conversion; when as indeed they plotted the subversion of us all. He that sitteth in heaven, & laughed both them and hell to scorn, for that their devise, knoweth we have not dealt so with them. Well, if their prayers hereafter come so accompanied, let us have their curses, and let their prayers turn into their own bosoms. Thirdly, we have endeavoured to heal them by our example, professing and practising our own religion, daily in their sight: & many of our fathers professed it openly, even in the times when they prevailed, and gave their lives in the fire for it. And herein the example of noble Queen ELIZABETH is worthy of eternal memory, whose constant zeal to the truth was such, as that all her days they could not by their brags, and treasons, and curses, cause her once to fear them; nor by all their sleights, could ever win the least estimation with her, nor gain an inch of ground in her heart: nay, her last Proclamation, not two Months afore her death, wounded them as deeply, or rather more than ever any one before. 
o See the proclamation published in Feb. before her death.   
Fourthly, and lastly; we endeavoured their healing, by devising and enacting good and wholesome laws against their errors, superstitions, impieties, & seditious courses: sometime in justice executing them, oftentimes in great mercy suspending them; thus trying all means that might possibly persuade or work upon them: and in this course (our State by wise foresight, and discreet managing the laws; our ministery by instruction and confutation, and all by their prayers and example) did we continue to endeavour her healing, all the happy days of Q. Elizabeth.  
But especially dare we call the Lord to witness, that we have endeavoured her healing since the happy coming of his Majesty to this crown; wherein all the forenamed means have been used and one more: their errors have been most learnedly discovered and confuted, their books and libels answered; and if I may give my judgement of these days, the skirts of the Romish Whore were never better discovered, her grossest absurdities and foulest impieties never so clearly displayed, as have been by the Divines of this present age. I spare their names, in regard they be alive: and long may they live, to the happiness of this CHURCH.  
And beyond all means then used, and now continued, his Majesty hath used one more; namely, admirable lenity, and extraordinary patience towards them, notwithstanding all their ill deservings: which as it was always great; so, since the hellish powder-treason it is incredible: for he whose patience is not provoked, and whose just anger is not wakened by such an attempt, sure there is something more than ordinarily human, in that man.  
Neither do I think is there a King in Christendom, that after such a treason would have left one of that faction in his kingdom, but only his Majesty. Oh mirror of mercy! how famously in future ages shall this princely bounty be renowned! and how fit is he to be the Lords anointed, and to be the Lieutenant of that God whose mercy is over all his works; seeing his mercy is so largely extended even over his worst deserving subjects. Thus Heaven hath seen it, even the Lord himself will witness with us, that as all his Church every where over the world, so we in England for our parts, would gladly have healed Babylon, and have done our full endeavour to that end: But now alas see the effect of our labours, all is lost; for she is Babylon, and therefore past cure: She will not, & therefore cannot be healed.  
Some will say this is harsh & bitter: but I say it is true, and therefore is not to be concealed: let her blame them that have made her incurable, and not them that discover it: and for me that affirm it, I crave not to be believed, but rather to be reproved, if the evidence of the fact do not fully prove what I have said.  
To this end I will first lay down a ground or two.  
First that in former times there have been great complaints of foul deformities in the Romish Church, made by men of great learning, and such as either are, or at least whom they say are, their own: and these deformities not only in private persons, but in the public body; not in the members only, but in the head of their Church. I will not stand to prove this, it being 
c 48. & 56. & lib. 3. cap. 27. & lib. 4. cap. 33 Et Bonavent. in Apologet. pro Franciscanis. & in reg. Francisci. quaest. 2. & 27. Et Bernardum ●● diversis Epistolis. E● Vincentium Ferrar in suo prognostico cum mult. al.  not the end of my purpose at this time: they that look into the monuments of elder ages do know this to be true; and whosoever will but look into the Authors here in the margin named, will soon acknowledge it 
q Revelat. Brigittae passim. maxim. lib. 1. .  
Another ground: these deformities were so fowl and so apparent, that the Counsels of Constance, and Basil, and (of later times) that of Trent, were called to this principal end, for the reformation of the Church both in the head, and in the members. For that of Constance, the Council itself confesteth it in the public acts thereof more than once 
r Concil. Constant. ses. 1 : and ●●r that of Trent, howsoever they pretended it against E●ther & his doctrine; yet it is confessed by a learned Bishop of their side 
s Espencaeus in Titum, cap. 1. , that it was wrought out and brought to pass at last, and after much resistance, for the reformation of the Romish Church, & even of the Popes own Court, wherein there reigned at that time many abominable things, as one of the better sort of Popes himself freely confessed 
t Adrianus 6. In orat▪ per nuntium suum facta ad Comitia imperialia anno. 1522. . Upon these grounds I proceed to lay down 3. propositions, touching the incurableness of Romish Babel.  
1. That these Counsels, assembled to reform and amend, did contrariwise establish divers impious errors never before decreed in the world.  
2. That those foul deformities in the Romish Church, both in the head and members, and both for doctrine and manners, that were in that Church before those councils, and for the redress whereof, those councils were called, did nevertheless, and yet do, continue unreformed.  
3. That since then, in steed of redress and reformation of the evils then found, there have contrariwise grown up in their Church more horrible & heinous practices, and more erroneous and impious doctrines then ever before; and at this day stand unreproved and maintained by their Church. And these three propositions being proved, I hope there is none but will confess that the Romish Church, for aught that man can see, is past cure.  
Touching the first, I prove it by a few particulars in steed of many: and first for the Council of Constance, that Council decreed▪ 2. such decrees, as tend rather to the ruinating of all religion, and overthrowing all human society, than any whit to the curing of diseases either in the one or other.  
For first, whereas it is known and granted, that Christ at his last Supper ordaining the holy Communion, did consecrate and give it both in bread and wine, and commanded his Ministers after him, Do this 
u See all the Evangelists, & S. Paul. 1. Cor. 11 23. etc. : and though it cannot be denied but that the primitive & ancient Church did so receive it, as Christ left it; yet for all that comes the Popish Council of Constance, and calls it a perverse fashion, and an ill order of those that give their people the sacrament in both kinds: and do further decree, that,  Notwithstanding Christ ordained, and the primitive Church practised it in both kinds: yet now to say that it is necessary to receive it in both, shall be heresy, and punished as heresy; that is, with death, and loss of lands, and goods, etc. 
And howsoever Bellar. 
w Bellar. de Sacram▪ Euch. lib. 4. cap. 26  much ashamed of the matter, will needs that the Nonobstante is not referred to the institution in both kinds, but to the celebration after supper (and therefore accuseth Luther and others, as liars for so reporting of the Council) yet many others of his fellows make no bones to grant it: and if they all denied it, the very words themselves of the Canon are plain enough.  
Now, thus to decree and make a Canon contrary to the direct institution & commandment of Christ; what is it but to control Christ himself, and to weaken the certainty of all truth and religion? Secondly, whereas there can be no firm society amongst men, if other and covenants (especially made by public persons) be of no force, and therefore God himself would have the Israelites oath to the Gibeonites, performed, though it was craftily extorted 
x Josh. 9 19 ; & after severely punished Saul in his posterity, for the breach of it 
y 2. Sam. 21. 1. 2. : yet the Romish Council in this latter age hath decreed, that 
z Concil. Constant. sessione. 19  Though the Emperor or King give a safe conduct, to one accused of heresy, to come to a Council or Disputation, etc. and though he bind and confirm that safe conduct with any bond whatsoever; and though he would not have come, but upon the assurance of the safe conduct: Yet (hoc non obstante) this notwithstanding, he may be taken and proceeded against and burned as an heretic, without any prejudice to the Catholic faith, etc.  
If this be good divinity, that Oaths and Covenants to heretics are of no force, & bind not the makers; than it is in vain for men to have any dealing one with another: for if oaths be once of no force in any one thing, they will in time be weakened in all things.  
Thus this Romish Council that should have amended, hath contrariwise decreed two conclusions of monstrous impiety: and such, as (for aught I could ever see) were never till then decreed nor received; no, not in the Romish Church itself.  
But is this reform since? No, saith a great Spanish Bishop 
a Simancha. Institut. cathol. cap. 45. art. 14. edit. Hispan. Fides data haereticis a privato non est servanda, nec a magistratibus data seruam da est haereticis: quod exemplo Concilij Constantiensis probatur: nam joh. Huss. & Hieronimus eius discip. legitima flamma concremati sunt, quamuis promissa illis securitas fuisset. , (more than a hundred years after this Council); it is so far from being altered, that contrariwise, by the authority of this decree, it is now a rule in our Church that faith made to an heretic, by a private man, is not to be kept; no, nor if it be made by a Magistrate, as (saith he) is proved by the practice of the Council of CONSTANCE. Mark how they are healed: afore it was true in public persons, now it is true in private men also: afore it might be broken without any fault; but now it may not be kept. See how Babylon is cured.  
But the Council of Trent is of latter times: hath not it done much good and reform much ill? Nay on the other side, it hath decreed and made 2. Canons to the high disgrace of holy SCRIPTURES, and much derogating from the sovereign authority thereof; which till then were never decreed, not in the darkest times of popery, when her ignorance and superstition was without all control: As namely, first 
b Concil. Trident. sess. 4 ,  That the Apocryphal Books of Tobiah, judith, and the rest, shallbe held & received, of as authentical and Canonical authority, as any parts of holy Scripture, whose authority was ever sacred. 
This wrong was never offered to the holy Scriptures before: neither was there ever any Popish general Council, so presumptuous afore this of Trent, that ever durst add more books to the sacred Canon, than we received from the Church of the old Testament. Some bold Papists say, that the Florentine Council, before Trent, did make them Canonical: which if it had, it had been little material, seeing it was but a small time before Trent, scarce 100 years: but the truth is, it did not; and therefore Bellarmine and Coccius are more careful of their credit, and will not affirm it 
c Bellar ton. 1. lib. de verbo dei. Coccius in the sauro cathol. tom. 1. . So that its clear, there never was general Council that made them Canonical before Trent, nor any provincial but one 
d Concil. Carthag. 3. : and they are not able to bring one Father that held them so within 400. years after Christ, nor very many after till of late; and contrariwise we are able to prove, that all the Fathers for 400. years did reject them, and many after; yea, the greater part of all learned Papists themselves till the Council of Trent. And thus we see how Romish Babylon is still the elder the worse: But this is not all: a Romish Council will never meet for one evil. Therefore secondly they decree 
e Concil. Trident sess. 4. ,  That in all Disputations, Sermons, Lectures, and to all other purposes, that Latin translation called the Vulgar, shall be held the authentical Text, & that no man presume under any pretext to refuse it. 
Here is a strange decree, that the stream shall be of more virtue than the Fountain, a translation of more authority than the Original. The former ages never heard of this indignity: but whensoever doubt was made, or difference found, recourse was forthwith had to the Originals for the determining of the matter. Many learned Papists are ashamed of this, if they durst utter it. Bellarmine and Coccius do bewray it by their slight handling of the matter; for they would gladly prove if they could, that Hierome was the author of that translation: but as for the magnifying of it (whosoever was the translator) above the Originals, they are wiser than to venture their credits upon so false a matter, and therefore do wholly leave it upon the credit of that Conventicle that concluded it. Neither do I wrong, to call it a Conventicle: for though I should grant the whole to be a Council; yet the number that past this bill was so small, that I may safely call it a Conventicle. 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 Council in his fullness consisted of 300. or more that had voice of decision, they took the advantage at the beginning of the Council, and carried these two bills when there were scarce 60. in the house (whereof how many went against them is uncertain) fo● the Pope durst not (for one of his Crowns) have p●● th●●e two bills, especially the latter, to the full house: for how would they have entertained it then, when as they had liberty of speech against it, who since their tongues were tied and the bill passed, yet have dared (and 
Arias Montanus, Sixtus Senensis, Olea●●er, etc.  some of them who were of the Council themselves) even to resist the decree, and have taken so contrary a course themselves in expounding the Scripture, that howsoever they were tolerated for their learning whilst they lived; yet being dead, their books are either purged, that is altered, or else reproved: So that its apparent to all that will understand, that this decree was so far from being established in any former ages, that it is even misliked of many of the better sort of themselves now that it is made.  
And thus I hope we have cleared it, that these two councils, called in the corrupt and declining times of the Popish Church, in show to have reform it, have been so far from that, that contrariwise they have concluded diverse enormous impieties that were not before: Then is not the Romish Babylon well cured?  
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 complained on by some of themselves, do yet remain without redress or reformation.  
For the demonstration of this Proposition, I might enlarge myself into many particulars; but I will insist but upon few: and those I shall produce shall not be trifles, nor trivial, but of great moment, even touching the main and moral duties which a Christian man oweth to his God; and which to deny, is to deny God, to falsify his word and nullify his law. And to this end, it were no hard matter, to pass through the most of the ten Commandments of the Moral and eternal law: But I will stand upon some few of the principal.  
In all which, my course shall be fairest for them, and safest for myself: for I will not rely upon the credit of any reporter nor other writer, how great soever his authority be; but produce the records themselves, and the authentical originals of their own books, as they stand at this day allowed by authority.  
Now, therefore whether the Romish Babylon be yet cured or no, let the Christian world judge by these particulars:  
The pride of the Romish Antichrist in times past, was such, that he exalted himself, at least suffered himself to be set in the throne of God; yea, and to be called of men God, and their Lord God 
1 The first wound; The Pope is a God, and their Lord God. : and this not only in private Authors, but even in his own Canon law: these be the words in the gloss upon the extravagants 
f Extravag. johannis 22. tit. 14. cap. 4. Cum inter. in glossa Credere autem Dom. Deum nostrum Papam conditorem huius Decretalis no● potuisse slatue▪ reprout. statuit, haereticum censeretur. ;  To believe that our Lord God the Pope, the maker of this Decretal, may not decree it as he hath; may be judged heretical. 
The words are plain enough. But if any man say this is but the gloss, and not the text: I answer; first, that the gloss is of greater authority amongst them then any, or then many Doctors. But further, what if we find as much or worse, out of the 
Decret. dist. 96 cap. satis evident ostenditur a seculari potestate nec solui prorsus necligari pontificem posse, quem constat a Constantino Deum appellatum, cum nec posse Deum ab hominibus judicari manifestum sit.  very Text of the Pope's law itself? Look in the Decree the 96. distinction, there the Pope himself frames this argument, writing to the Emperor against them that would call his Holiness to account.  
It's certain that the Emperor Constantine called the Pope God.  
But it's as clear that God may not be judged of men. Ergo the Pope may not be judged of any man.  
Thus the Pope that canonizeth so many men and women Saints, hath here taken pains to canonize himself a God, both in the Text and gloss of his own law: his glossers call him their Lord God, and he is content to take it to himself. Constantine (he saith in the text) calls him God, and he is content both to take it, and make good use of it. Whether this be not Herod's sin 
a Acts. 12.  at least, let him look to it, but let us go forward. Hear Babylon is sick of a deadly evil: but is she healed? I wish she were: but I cannot show it. 
2 The first wound not healed.  If any say she is, then let him show me that Pope, or name me that Writer, Doctor, Inquisitor, Bishop, or any other, who by commandment or authority, or but with the approbation of the Pope, hath confuted, or but as much as reproved this blasphemy; or show any that hath reproved it, whom they have not blamed or condemned. But that she is not cured in this point, I can make it apparent. For look in the Canon law revived and as they pretend 
(c) Vide Corpus juris Canonici, jussu Gregorij 13. emendatum & editum, anno 91. dist. 96. cap. 7.  reform and reprinted of late (b) by the authority and with the approbation of the Pope under his bull▪ where though many things be altered, or taken out that made against the Pope's primacy: yet this that makes so much against God's holy Majesty is not in one point helped, nor in one word altered, but still this is good and Catholic Divinity in the pope's law, that  The Pope is God, and therefore may not be judged of men. 
But will you have yet better evidence, that She is not cured? Hearken a little: A great Italian Doctor, no less than a Bishop, writes thus to the Pope himself (for to the Pope either the Author or his Nephew doth dedicated it) some three or four years ago 
c Vide Adoardum Gualādum Episcopum Caesenatem, de morali & civili facultate, lib. 14 cap. 3. A Papa tanquam a Capite in universum Eccle siae corpus, hoc est in omnem Christianan Remp. spiritus influunt. caelestium gratiarum sensum fructumque praestantes, & efficicem mo●● ad sempiternam ●eatitudinem. Merito igitur sanctissimus & beatissimus appellatur & 〈◊〉 Christianam 〈◊〉 〈◊〉 quasi quidam Deusad oratur & coli●●t. Liber impressus est Romae. 1604. & Clementi 8. Papae dicatus. .  From the Pope as from the Head there do flow into the whole body of the Church, that is, into the whole Christian world, spirits or spiritual life, yielding the feeling and fruit of heavenly graces, and effectual motion to eternal happiness: therefore he is worthily called (as God is) most holy & most blessed, and is worshipped and adored as a God of all christian men. 
Lo here as bad or worse than the former: the Pope is such a Head of the church, as infuseth spiritual life and heavenly grace into the body of the Church (Doth Christ himself any more?) and he is worthily worshipped as a God. And this doth Pope Clement the 8. suffer to be spoken and written of him, and not 4. years ago to be printed under his nose at Rome; and thence to be sent over the world: & now judge, is not Romish Babylon well healed? nay, rather alas, doth not her wound fester and rankle more and more? Well then seeing this is the Romish doctrine and practice, both old and new, both long ago and now present, let us make a little use of it.  
First, we see here good reason, why a Papist should hold the Pope above a Council, and even the holy scripture itself: for the Pope is God; and we know that GOD is above the scripture.  
Secondly, why also the Pope holds himself above kings: for he is God, and GOD is King of kings: in a word, no marvel why he should take appeals from all the world, we are a triple Crown, be carried on men's shoulders, give his foot to be kissed, dispose of kingdoms and kings at his pleasure; for he that is God may do more than all these. And surely, we Protestants must needs grant, that as truly as he is a God, so lawfully may he do all these. All these uses are as good as that is the Pope himself makes, when he saith: God may not be judged by men; but I am God, and therefore may not be judged by man: these be his arguments: but now he shall give me leave to make but one for him and his fellows.  
The God that admitteth another Lord God, and to be worshipped as God; is not the Lord jehovah, the true God: for the true God, is God alone 
d Deut. 6. 4. : but the Papists God admits of another Lord God, and to be worshipped as God, therefore he is not the true God. If they deny the Mayor, they deny scripture: if the Mi●●r, they deny their doctrine, and their own books: if they grant both, they are worthy of the conclusion.  
I would end this: but I cannot omit to make one use more of this their doctrine. It hath been made a question amongst them, whether the Pope might no● empty all Purgatory, if he see cause; and no maruell● for he being God, surely (if there be a purgatory) God can empty it. Now to conclude, all these do but equalize the Pope with God: but what if he have made himself greater than God 
3 The second wound; The pope hath done more then God. ? I will be but the relator, let the Reader judge. Almost two hundred years ago, he did with public authority and after long examination, by a great Cardinal 
e This Cardinal was johannes de turre cremata: as appears in the prefaces before the book of the Revelations of Saint Brigit.  and other Commissioners, approve 
e Possevinus, in apparatu sacro. lit. B. to. 1. Brig. Revelationes diligenter examinatae & approbatae à viris doctis fuerunt.  & after suffered to be published to the World, a book in latin, called  The Revelations of Saint B●IGITE. 
Where it is dogmatically delivered and as a matter without question, That Pope Gregory by his prayers lifted the heathen Emperor Trajan out of hell 
f Revelationes Brigittae lib. 4. cap. 13. Bonus Gregorius, oratione sua, etiam infidelem Caesarem elevauit ad altiorem gradum. : and another long afore, (whom they pretend also to be theirs) delivereth it more amply, adding further that God answered the Pope thus: I have heard thy prayers, and I grant mercy and pardon to Trajan; but see that thou hereafter offer me no sacrifice, for an ungodly man 
g Damascenus in ser. de mortuis adiwandis: Cum enixè Deum precaretur Gregorius pro salute Traiani, annis ante sua tempora fere 500 defuncti audivit vocem divinitùs allatam, dicentem, preces tuas audivi, & veniam Traiano do: tu vero deinceps pro impio hostiam mihi ne offeras. . From hence I offer them this argument to think on; The true God never delivered a damned soul out of hell: but the Pope hath delivered a soul out of hell: therefore he hath done that, that GOD never did, nor for aught that is revealed ever will do.  
Here is a soul wound, but is this healed up? No, 
4 The second wound not healed.  this book stands allowed by the Pope: and in his Catalogue of the books which he forbids to be read 
h Vide Indicem lib prohib per Clem. 8. , where many a learned and godly book is condemned, this is not touched; and therefore, as Posseuine himself (a jesuite) grants 
i Possevinus loco citato.  not 2. years ago, not only the book stands uncondemned, but this foul blalphemy uncontrolled: and to show that the head of Babylon, namely the Pope is incurable, let it be observed, that though many particular learned Papists 
k 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. Traiani.  have misliked, and condemned it as far as in them lieth; yet to this day was it never condemned, nor the book forbidden or amended by the Pope: so unwilling is BABYLON to be healed of her wounds.  
Yea, the Pope is so far from healing it; that contrariwise, he suffered a Spanish Dominican Friar to defend it, and that not in word, but writing, not privately, but openly: not in a corner of the World, but to come to Rome within these few years, and there even to write and publish under his nose, and by his authority, an Apology of this blasphemous fable, endeavouring to prove it by many arguments; That Gregory did deliver trajan out of hell 
l Alphonsus Ciaconus Romae edidit. .  
Thus though it contain never so great an impiety against God; yet, because it tends to the magnifying of the Pope's power & prerogative (let as many learned men as will speak against it, 
m Hanc Apologiam uti & historiam validis refutat argum. Bellar. lib 2. de purgat. cap. 8. ut & Mel. Canus eandem antea improbaverat historiam, etc. haec dem Posseu. ● pr●.  it shall stand and be maintained: so true it is that Babylon will not be healed of her deadliest wounds. And wonder not though I call them deadly; for consider of these consequences: The Pope delivered a soul out of hell, therefore he did that which God never did. Again, therefore there may be redemption out of hell. Again, therefore the Pope's prayers did that which Christ's prayers never could do: again, Christ saith, I pray not for the world 
n john. 17. The world, that is for the wicked & damned. Apologian pro historia Traiani quem precibus Sancti Gregorij ex inferno aiunt quidamin caelum ascendisse: haec Possev. Ies in apparatu sacro t●m. 1. litera A. : the Pope saith, but I do; Ergo the Popes pity & charity is more than Christ's: Alas, alas, is Rome the holy Church, and sees not these blemishes? Is she the living 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 he hath razed out many sentences, and passages out of many Authors, wherein he thought himself and his seat to be wronged 
o Ludou. vives: Ferus, Erasmus, Stella, Oleaster Espencaeus and infinite others. ; but this that so highly dishonoureth God himself, he can patiently suffer: but had he been as zealous of God's glory as careful of his own, than he that forbids Espencaeus his commentaries on Titus till they be purged, and the book called Onus Ecclesiae (absolutely without any limitation) because they touch his freehold too near, would also have forbidden the Revelation of S. Bridgit, till this foul blasphemy had been purged out: which, seeing he hath so carelessly and wilfully neglected, (though his Catalogue of forbidden books hath so often been renewed 
p It was first made by Pius 4. and so si●ce continued renewed & augmemmented till Clement the 8. ; it appears what an unworthy Vicar of God he is, who looks only to himself, but suffers his master to be dishonoured before his face: Therefore, Arise, O Lord, maintain thine own cause.  
Well then, seeing this wound is incurable, let us leave it rankling & come to another. Some 120. years 
(●) The third 〈…〉 God hath divided his kingdom with the Virgin Mary: And that a man may appeal from God's justice to the Mercy of the Virgin Mary▪ because God hath kept justice to himself but committed his mercy to his Mother.  ago, an Italian Friar witty and learned, as the most in those days, a principal Preacher and as famous in his time as Mussus, or Panegirola in these latter, by name Bernardinus de Busto 
q Bernard. de busto Marial. par. 3. ser. 3. pag 96. editionis Lugd. anni. 517 Licet ad Marian appellare a diabolo, a Tyranno, imo a Deo, si quis a Dei justitia gravari se sentiat. quod significatum fuit H●ster 5▪ ubi dicitur quod cum Rex Assuerus judaeis esset iratus, Regina Ester ad ipsum placandum accessi●: Cui Rex ait, etiam si di●idiam partem regni mei petieris dabitur tibi: ista ergo imperatrix figuravit imperatricem coelorum, cum qua Deus regnum suum divisit. Cum enim Deus habeat justitiam & misericordiam, justiciam sibi reti●●it in hoc mundo exercendam; Misericordiam vero matri concessit: ideo si quis sentit s●grauari in foro justitiae Dei, appellet ad forum misericordiae Matris cius.  preached this doctrine publicly, after wrote it, & sent it to Alexander the 6. and under his name published it,  That God hath divided his kingdom with the Virgin Marie. (5). 
The impiety is so execrable and seems so incredible, that I will put down the words out of the book itself, as it was dedicated to the Pope.  A man may appeal to the Virgin Mary not only from a Tyrant, and from the Devil, but even from God himself. Namely, when he feels himself grieved or oppressed of God's justice: which was signified in the 5. of Ester, where it is said that when king Assuerus was angry at the jews, Queen Ester came in to please and pacify him: to whom the king answered; whatsoever thou askest me, though it be the half of my kingdom, I will give it thee. Now, this Empress prefigured the Empress of heaven, with whom God hath divided his kingdom: For whereas God hath justice and mercy; He hath reserved justice to himself to be exercised in this world: and hath granted Mercy to his Mother: therefore if any man find himself aggrieved in the Court of God's justice, let him appeal to the Court of the mercy of his Mother. 
What is this we hear? do there lie appeals from God? and from God to a creature? is God's justice such, as a man may justly be aggrieved at it? and further, is God kingdom divisible? and hath God indeed divided his kingdom? and divided 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 heavens be astonished at this: and let all Christian hearts tremble to hear such blasphemies: & yet these be good doctrines in Popery, fit for their pulpits, & their people, and after they be preached worthy to be published to the world. Surely, if they grant these be false doctrines, then blame & shame belongs to the papists that preach them, writ them, publish them, and allow them for Catholic doctrine: but if they stand to them as true, then mark what consequences will follow upon them: first it is here taught, that a man may appeal from God. hereupon this argument is easily framed, but I believe not so easily answered;  
Popery teacheth there lies no appeal from the Pope 
r Cōm●●i● opinio ca●o●istarum, & doctorum. : and here teacheth that their lies appeal from God.  
But in reason, he and themselves grant, he from whom no appeal can lie, is greater than he from whom one may 
s Decret. caus. 2. quaest. 6. cap. 9 provocandum est ad eos Iudice● ubi est autoritas maior. .  
Ergo, by popish doctrine the Pope is greater than God▪  
This conclusion is inevitable, if their doctrine be true. Again, here it is taught that we may appeal from God to the Virgin Marie: If that be true, let them answer this argument;  
He unto whom appeal doth lie from another, is greater than he from whom it is made; this is their own doctrine 
t Pet. Mathaeus in comment. suis super constitut. 2 Pij. ●. pag. 120. lege tum pontificia tum civili decretum esse scimus appellationem non devolui ●isi ad superiorem. l. praecipimus. C. de appellat: & appellationem illam ratam haberi, qua à Minore ad Maiorem appellatur ergo appellamus a Concilio ad papam, no●●contra. .  
But from the Lord God appeal doth lie to the Virgin Marie. Ergo, she by popish doctrine is greater than God.  
If this conclusion be heresy and blasphemy; then Bernar●ine de busto his books are to be burnt, and yet they are both allowed and commended by the Romish Church 
v Bernardinus de Bustis, scripsit de excellentijs Reginae Caeli Commentarium sive uberrimum & cruditissimum rosarium & complures alios sermones plenos pietatis & bonarum rerum: sic Posseu. in apparatu sacro to. 1. Litera. B. : But let us go forward.  
Thirdly, here it is taught, that God hath divided his kingdom with a creature, even with a woman: This being true here we learn many points.  
First, the reason why they call her in their Service book allowed by supreme and sovereign authority, Reginam Coelorum, the Queen of heaven 
w Vide Missalia, Breviaria & officia ultima & correctissima. ; for she that hath got possession of the half of God's kingdom, may well and worthily be held the Queen of heaven.  
Secondly, here is a very good reason, why the Church of Rome keeps the Bible from the vulgar people, and will not have it divulged in their Mother tongues: for if they had it in their own tongues, they would startle at this doctrine, and when they heard it delivered in Pulpit, that God had divided his kingdom, would soon have said, that is false doctrine: for the Psalm saith, The kingdom is the Lords 
x Psal. 22. 29. : and David in his thanksgiving, at the preparation for the Temple building, confesseth to God; Thine O Lord, is greatness, power and glory, eternity and Majesty: Thine O Lord is the kingdom, and thou excellest over all 
y 1. Chron. 29. 11. : and if the Friar had objected, that the kingdom indeed is Gods, yet not so, but he may divide it to another: then they would have answered, that cannot be: for he himself saith, I am the Lord, etc. My glory, I will not give to another 
z Esay. 42. 8 : and if he still objected, that was true in the old Testament, when there was none capable and worthy of this honour, because then the Virgin Marie was not; they would readily answer, that in the new Testament after the Virgin Marie was, and after she was the mother of Christ, Christ her son speaks to God his Father, (but not to her his Mother) Thine is the kingdom, power and glory 
a Matth. 6. 13 . The kingdom is Gods: and how long? (not till she be assumed and crowned in heaven, as they say, but) for ever and ever.  
And whereas they further teach, that he hath kept justice to himself, but committed mercy to his Mother: they would cry out upon that doctrine and him that taught it; and tell him that they find it six and twenty times in one Psalm, that God's mercy endureth for ever 
b Psal. 136, in every verse. , and that his mercy is over all his works 
c Psal. 145. 9 : if over all, then over her also, or else she is not of his making: and if his mercy be upon her, without which she could never have been saved: then how dare any say, that Mercy is Hers, and not Gods? and if mercy be Gods, and that mercy of his endureth his, (not for the time of the old Testament one●y, but) for ever: Then it is foul and false doctrine to say, that now since Christ, God hath resigned up mercy from himself to a creature: thus would the people come upon him that taught this doctrine, and upon the Romish Church that alloweth it: and therefore doth not that Church wisely, to keep the people from reading the holy Scriptures?  
Thirdly, seeing it is doctrine currant in the Romish Church, that God hath given up mercy from himself to the Virgin Marie, here is a good defence of their Lady's Psalter 
d Vide officia, & Psalteria beatae Mariae Virgin is cuiuseun que generis seu impressionis. : wherein they turn the Psalms from Dominus to Domina, from GOD to our Lady: and when David saith, Lord have mercy on me; they say, O Lady have mercy on me: and in thee O Lady is my trust. They say this was compiled by Bonaventure 
e Bonaventurae opera omnia excusa fuere Romae in Vaticano: in part 2. (inter alia) est Psalterium beatae Mariae virginis ab ipso compilatum. haec Possev. in apparatu sacro, litera b. 10. i. : but though he lived in ill times 
f Circa annum. 1272. in concilio Lugdunensi sub Gregorio 10 Bonaventura obijt. Possev. in loco citato. , yet his other writings give cause to hope he made it not: for he saith, that we must take heed we so enlarge not the excellency of the Mother, that we diminish the glory of the son 
g Ex Perkinso in suo problemate, pag. . Sure he that said so, would not be so lavish and careless of God's glory, as to turn the Psalms from him to a creature.  
Fourthly, here we see the reason why the Popish Synagogue do maim the Lords prayer, leaving out the conclusion, For thine is the kingdom and power and glory for ever and ever 
h See the Rhemish Testament in Mat. 6 and Luk. the 11 & all their Miscalls & breviaries, Ma●uals & allowed prisers: in all which they cut short the lords prayer, leaving out the words of the conclusion, for thine is the kingdom etc. . For if the kingdom be divided, than it is not all his for ever: no marvel therefore, though they will have their Pater noster in Latin for their common people; for if it were in English, there is none so simple but would see their ungodly dealing.  
But to conclude, (leaving this robbery and sacrilege in cutting off part of the Lords prayer, for another place and purpose) it is here evident that no Papist in the World can with a good conscience say the whole Lords prayer. For if God have now divided his kingdom, then how can he say with David in the old testament 
i 1. Chr. 29. 11 , and Christ in the new 
k Math. 6. : Thine O Lord is the kingdom for ever: therefore he must either alter the Lord's prayer and say, Thine is half the kingdom, etc. or never say it at all: or else curse and detest his own teachers that writ, and his Lord God the Pope that alloweth such doctrine. Alas, poor souls, what should a simple honest hearted Papist do in this case! See therefore in what pitiful state they live, who have subjecteth themselves to such teachers.  
Lastly, let it be observed that here they teach, that there be in spiritual matters touching the soul 2. divine Courts: the one of justice, and that is Gods; the other a Chancery, a Court of Mercy, and that is Maries; these be their very words: and further, that if any man feel himself aggrieved in God's Court of justice, let him appeal to the Court of mercy of his Mother: Oh-strange divinity! Can God's judgements be unjust, or his proceedings erroneous and unequal? If they be not, then why do they talk of appealing to a higher Court? for why do writs of error lie from one Court to another, but that it is presupposed that they may err? and why is there a Chancery, but that the rigour, and extremity of the Law may be mitigated? But if the Scripture say true in the text, Righteous art thou O Lord, and just in thy judgements; 
l Psal. 119. 137.  then this is blasphemy of a high nature, that there needs a Chancery to rectify his proceedings and mitigate his judgements. But as for this doctrine, that the Chancery or Court of mercy is not Gods, but his Mothers, and that therefore Gods judgements are to be mitigated by another, and therefore that she and her Court are in this respect rant she is not healed.  
And yet for the better satisfaction of all men, that as she is not yet, so she purposeth never to be healed, nor to reform any thing, and that this is not the private opinion of that or any other one doctor; I desire all that love the truth to take knowledge, that of late within these seven years, an Italian doctor a jesuite, and an approved writer, writing a story of the miracles of our Lady of Loretto teacheth even the same doctrine, and makes no bones to bluster out almost the very same words: which for better assurance I will put down. 
s Horatiu● Tursellinus: hist. virgins lauretanae in Epistola dedic. virgo Maria salutem undique cinctam periculis expedire, vitam veris & salutaribus bonis cumulare & vult & potest▪ Matrem quip suam omnipotens deus divinae potestatis & Maiestatis sociam (quatenus licuit) ascivit.   The Virgin Marie both will and can, is both willing and able to deliver such, as be compassed about with dangers on all sides, and to heap upon them all good blessings: for Almighty GOD, (as far as it is lawful) 
t This clause, as far as it is lawful, is a strange word to be spoken of God; for what can be unlawful 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 needs be lawful, 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 lawful, or possible to be done, is no less than to think it any way lawful for God to lie, or sin, or deny himself: so that take it any way, this limitation of the jesuite both grossly abuseth the reader, and containeth horrible impiety against God. So far is it from being any shelter to the blasphemy that is delivered in the whole passage.  hath made his Mother fellow and partaker of his divine Power, and Majesty, etc. 
See here the new and refined divinity of the jesuits: what is this, but the same with that afore? for if she be made partaker & fellow with God in his divine power and Majesty, it is no marvel, that God hath committed his mercy to her: & if from these words we look into the body of the book, we shall find he ascribes such works & miracles to her as can belong to none but him or her that is a fellow with God, or rather God himself. It cannot be said, the book wants authority: for it is formally allowed, dedicated to the Cardinal Aldobrandino, printed at Rome, and since often elsewhere; and of late both the Author and his book highly commended by the greatest Romish censurers 
u Posseu. in apparatu sacro. to. 2. litera. H. Horat. Tursellinus Romanus è societate jesu, lauretanae historiae 5. libros latinos & elegantes ad fidem historicae veritatis conscripsit Romae excu●os: quos qui legerit, ut miranda beatissimae Virginis opera suspiciet, sic lauretanam illam domum percupidè curabit invisere. Vlterin● autem de eodem Tursellino vide C. Bonarscij Amphitheatrum honoris Libro 2. cap. 13. . So that now I will end my evidence, for this point, and dare put the matter to a jury of any conscionable men, whether this wound be healed yet, or no.  
Now to go forward: from the Person and Majesty of God, let us proceed to his Holy SCRIPTURES, and see how the Romish Church held of old, and yet holdeth and teacheth of them. I will not stand upon those v●le and base speeches uttered and written of them by Eccius, Pighius, Hosius, and many other of that generation, for that they have been both detected, and with shame enough re●ected by many reverend men of our nation, both in Latin and English 
w Whitaker Fulke, jewel, Reinolds, and others. ; but upon some that often have not been touched by many, nor ever can be sufficiently condemned by any.  
In the Canon Law, the Pope spareth not to disgrace the holy Scriptures in express terms; sometimes equaling his own Constitutions with them, sometimes preferring them.  
In the Decree he shameth not to affirm that 
7 The fourth wound; The Pope's decrees be equal to the Canonical Scriptures.  his decretal Epistles are numbered amongst the canonical Scriptures 
x Vide decretum cum glossa. Lugd. 1510. In fol. dist. 19 cap, 6. Inter Scripturas canonicas Epistolae decretales connume●antur. , and impudently allegeth Saint Augustine to prove it, who never spoke nor meant any such thing; as in the later end of the decree they cannot but confess with shame enough: this was his doctrine in the old impressions of the Canon law, a hundredth years ago. But some will say, this wound is now healed: No, look in the new impression reviewed at the Pope's commandment, and printed by his authority within these few years 
y Vide Corpus juris Cano●ici jussu Gregorij 13. recognitum & editum Lugduni. 1591. , and there stand the very same words without the least reformation in the Rubric or title of the Chapter;  The decretal Epistles are numbered and reckoned amongst the canonical Scriptures 
8 The fourth wound not healed. . 
Which is the more shameful in itself, and shameless in the doers, in as much as in the same new edition they are forced to confess, that Augustine (out of whom they cite the whole Chapter) did not at all mean the Pope's decretal Epistles, but the holy and Canonical Scriptures 
z Quae quidem sententia beati Augustini non ad decretales Ro. pontificum, sed ad Canonicas & sacras Scripturas referenda est: Corp. jur. Can. edit. 91. in addition. ad dist. 19 cap. 6. : and no marvel, for the name of decretal Epistles of the Popes, was to get and to bear, many a fair year after his days.  
To conclude this point, let wise men observe here this point; how unwilling the Romish Church is to amend or alter any thing, especially if it concern God's honour and not their own freehold: else why should they maintain that blasphemy in the Rubric and title of the Chapter, which in the body of the Chapter they condemn? But well do they know, that many a man reads the contents of books and chapters, which never read more. Therefore, because the words of this title give honour to his decretals, though they be never so dishonourable to God's holy Scriptures, they are suffered to stand, whereas they have put out many things disgraceful to themselves: Thus unwilling is Babylon to be healed in any thing.  
This doth but make them equal, and that may be thought no great wound in that Church: but shall we see a deeper and more deadly; namely, where the authority and determination of the Pope is made higher, and of more respect than the holy Scriptures themselves? In the same book the XL. Distinction, the Pope allegeth for good doctrine, and canonizeth for a law, these words taken out of one Boniface; 
9 The fift wound. The religion of Christianity is to be founded rather from the Pope's mouth then from the ●oly Scriptures, that is from God's mouth.  
a Vide Decret. dist. 40. in appendice ad cap. 6. Et revera tanta reverentia apicem praefatae Apostolicae sedis omnes suspiciunt, ut nonnullam sanctorum Canonum disciplinam & antiquam Christianae religionis institutionem magis ab ore praecessoris eius quàm a sacris paginis & paternis traditionibus expetant: Illius velle, illius nolle tantum explorant, ut ad eius arbitrium suam conversationem & ipsi remittant aut intendant. Haec in Corp. jur. Canonici, editionis Lugdun. 91. in 4. .  And certainly almen do yield so much respect and reverence to the Pope of Rome and his chair, that they require and seek for much of the discipline of the holy Canons, and the ancient institution of Christian religion, rather from the mouth of the Bishops of that Sea, then either from the holy Scriptures, or the old traditions: all they care for or seek after, is what he will and what he will not, that so they may conform themselves, and frame their conversation this way or that way, according to his will and pleasure. 
Lo what doctrine is here: the discipline, nay the religion itself of christianity is sought for rather at the mouth of the Pope, then at God's mouth in the 
10 The fift wound not healed.  holy Scriptures: and all that a Christian man cares for, is (not what God, but) what the Pope will, and what he wills not; and according to that are they to frame themselves: Is this a doctrine ●it to be inserted in the pope's law? Is this the holy and the only true Church that teacheth this? If to be a Catholic be to hold this, and to deny this to be an heretic, I am content to be an heretic, let who will be the Catholic: but if a true Catholic aught to hold the doctrine of the Scriptures, and to depend upon the mouth and revealed will of GOD, than woe be to that Church and religion that reacheth, we may rather depend on the Pope's mouth, then on Gods. But some will say, this is healed. Nay alas, they be so far from that 
10 The fift wound not healed. , that contrariwise for aught that I know, this is not be found in the elder editions: but I am sure it is in the latter and last of all, set forth by special authority from the Pope; from whence also I cite it at this time.  
Thus I have showed, First, that the Pope makes his Decrees equal with the Scriptures; Secondly, that they are of greater authority than the Scriptures: Is it possible to have a worse? Yes: for the measure of her iniquity will never be full; and therefore she goeth one step higher in this impiety, and teacheth that the holy Scripture is so far inferior unto the Pope's decrees, that unless he by his authority give them strength they are not of credit, nor necessary to be believed.  
Let me be of no credit nor worthy to be believed, if I repeat not their words truly out of their own book; namely, their authentical gloss upon the Pope's decretals: where the Text of the Decretal being no more nor less, then only one verse of the 26. Chapter of the Proverbs, the gloss (that is the approved Commentary) upon that decretal is in these words; 
b Vide Decretal. lib. 2. tit. 23 de praesumptionibus, cap. 1. sicut. Aduerte quod verba textus non sunt verba Papae sed Salomonis in Parabolis, & habentur originaliter in c. 26. Sed quia textus hic est canonizatus, facit fidem, & inducit necessitatem, sicut si editus ●uīsset a Papa, quia omnia nostra facimus, quibus nostram autoritatem impertimur. Glossa.   Observe here, that the words of the Text are not the words of the Pope, but of SALOMON in the proverbs, the six and twentieth Chapter: but because that Text of salomon's is here canonised by the Pope 
11 The 6. wound; The holy Scriptures are therefore of credit & to be believed because they are allowed & authorized by the Pope: & being so by him authorized, they are of as much authority as if the Pope himself had been the Author of them. . Therefore it is of credit and implieth necessity of being believed, or it bindeth as strongly as if it had been pronounced or uttered by the Pope, because we make all those things as good as our own upon which we bestow or impart our authority. 
The high and holy God, that is the Author of the holy Scriptures, be merciful unto us, in having any thing to do with this unchristian blasphemy; and grant that we may not any way communicate with their sins, not have fellowship with this wicked work of darkness. The Impiety and Atheism that lieth in it is such, as if it had but crept into some secret pamphlet, I would never have brought it into light: but being that it is registered in the Gloss upon their law, a book of so great authority, and so common in the hands of all the learned, I cannot but discharge my duty to the truth, though it may give vantage to the Atheist and Libertine. For what can such men think, when they hear him that pretends to be Christ's Viker and Peter's successor, teach that salomon's words are not of as good authority as his Bee; when as Christ himself did approve and justify himself, and all his words, and deeds, and doctrines, by the old Testament; and that the words of God in the old Testament do therefore bind, and are therefore to be believed, because the Pope pleaseth to insert and canonize them in his law; and that being by him so canonised, they be therefore as good as if the Pope himself had spoken them. What I say can they judge but that the Pope is one of their religion, a plain Atheist, that holds the Scripture and all religion, as far as pleaseth his humour & serveth his turns.  
And if any of his faction hold this too hard a censure, I would entreat him to answer me but this question (grounded upon these words of his);  
Whether is God the Author of the old Testament, 
2. Pet. 1. 20. 21  or no? If they say no, Saint Peter answereth; that Prophecy in old time came not by the will of man, but holy men of God spoke as they were inspired by the holy Ghost: If he be, than the proverbs of Solomon, being a Canonical Book of the Old Testament, is God's Book, and the words of this Text are God's words, and not Salomons. This being so, let us then take the words as they are in their true and full meaning, and see what a piece of Popish divinity here is; 
A strange piece of popish doctrine, that God's word if it be authorized by the Pope, is then of as good credit, as if the Pope himself had spoken it: therefore if the Pope please not to canonize it, than it is not. So that either God's word must be beholden to the Pope for the authority of it, or else it hath none.   Observe that the words of the Text are not the words of the Pope but of God: but because these words of God are here canonised by the Pope, therefore they are of credit and worthy to be believed, as well as if they had been spoken by the Pope himself. 
Lo here the Pope in his own colours: this is Divinity fit to be hatched at Rome, and to be coined in his mint. Let the words be examined, and see what can follow of them but that either the Pope holds not the Proverbs to be God's book, but salomon's (which is horrible Atheism) or else if he hold them Gods, that the words of God bear no credit, nor have authority to bind men's conscience till the Pope do canonize them; and that God's word, in a book known, received, and granted to be Canonical, is not of as good authority in that book, as being translated into the Pope's Canon law: if he refuse both these, then let him refuse his own law, and burn his gloss upon his decretals, as containing Atheism, and Heresy in a high degree. 
12 The sixth wound not healed.   
But to go forward; is this wound healed? Surely, if they have left it out, or reform it in any later impression, so it be with open confession and detestation of the fault, it is well: But sure I am, it is in the impression I have, and in all other which I could borrow. And further I do not know any Pope, or popish writer that hath with authority and allowance condemned or reproved this Atheism: if they know any, they may do well to produce them: Mean time, I am also sure of this, that in stead of healing it, they have suffered their Doctors, and Writers continually since to speak and write almost as ill, if not worse. In Queen Mary's time, an English Papist wrote thus 
c Proctor. in his book called the way home to Christ, printed at London 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 Cardinal Poole out of his Pope-holy devotion is said to have affirmed, that  The written word of GOD is but a seed of turcism 
d Scriptura scripta est semen turcicu●●. . 
And certain Popish Doctors in Germany, being pressed in a disputation with the evidence of Scripture, boldly answered,  We are not tied to the Scriptures: those goose quills do not tie us 
e Nos pennis illis anser inis minime sumus alligati. . 
I will not affirm these two upon my own credit: but they have been charged with them both, many years ago, and never yet disproved them. But that that followeth I speak upon knowledge.  
A little after, a great english Papist pretending to summon a Parliament for Popery, in his book so called, tells a story of one whom he heard, upon reading the Book of Ecclesiastes, earnestly say, that  The Book of Ecclesiastes is a naughty book 
f Heskins, a Doctor of divinity, in his parliament of Christ, lib. 1. cap. 2. printed at Antwerp 1566. in folio. . 
He voweth to God, and calls him to witness, that this he heard him, himself: but what was he that spoke it, a Protestant? no, a Papist: and no mad fellow, nor ignorant fool, nor profane scoffer; but (saith heskin's) he was a man of worship, of gravity, of wisdom, of godly life and competent learning, able to understand, and likewise exercised in the Scriptures: and this is all the censure he gives of him that spoke these words.  
He addeth further (a little after in the same Chap.) that a popish Gentlewoman hearing a text (out of a book that papists hold to be Scripture) which she misliked: and being told by him (for he heard her speak the words) that the book was Scripture; she answered, that if the Scripture had such (I will not say what she said) words in it,  
She would no more believe the scripture, for it was nought 
g Heskins in his parliament, the next page after. :  
And what was she that said this? a virtuous Catholic gentlewoman and one that feared GOD 
h Observe well, how a great popish doctor commends that man and woman, for devout and zealous papists, who blasphemously said, that the scriptures were nought and not to be believed, and doth not reprove the parties for their blasphemy. So little doth it touch a papists heart to hear God's word abused in the highest kind. . (Lo, what tokens Popery giveth of a virtuous Catholic woman, and that fears God). And though Heskins cannot but grant that these are blasphemies: Yet did he not reprove the one nor the other; But contrariwise, commends them both, and turns it to the advantage of the Romish cause, and saith that hereby we may see, what a perilous thing it is for Lay people to read the Scriptures. But (with his lea●e) hereby we may see, what a filthy heart and vile estimation popish doctors have of the holy Scriptures, who hearing their disciples thus horribly blaspheme them, and God in them, do not reprove it, but make use of it; nor bury and quench them, but writ and publish them, rather with an approbation, than any detestation of them.  
But will you hear his own words, and his own judgement, not related from others (as these) but uttered out of his own heart: How little incitement to virtue appeareth to be in the songs of Solomon? yea, rather how ungodly and wanton seem they to be, in the outward face, rather teaching and provoking (I crave pardon of all Christian cares) Wantonness than godliness: and what can the unlearned find, or understand in many sentences? any thing to edification of godly life? or rather a provocation to wanton life. And▪ after certain sentences alleged, he concludes: The whole book is no better: like unto these, saith he, is all that book.  
You have heard how the proue●bes were disgraced in the gloss upon the decretals, and here the Canticles: Now that Solomon may not have one book left in credit, heskin's 
i Vide approbationem & laudem huius autoris & libri apud Possev. in appar. sacro to. 3. lit. T. verbo. Thomas Hardingus.  addeth touching Ecclesiastes;  What may appear more vehement to dissuade a man from wisdom, than the book of the Preacher? how much is wisdom, the goodly gift of God, abused to appearance in this book 
k Heskins in the same book and Chapter. ? 
And to conclude, of another book which they hold also to be canonical scripture, and some of them to be Salomons, he saith, that  The book of Ecclesiasticus, seemeth to have such unseemly words in it, as an honest man would be ashamed to speak them: and I also (sayeth he) would be ashamed to write them, if they were not Scripture 
l Heskins a little after in the same chapter. . 
If the words be as immodest as he pretends they be: then why do they hold such a book to be Scripture? and if they hold it to be Scripture, then how dare a Christian man say, that it hath such speeches in it, as an honest man would be ashamed to speak or write? I leave this for them to answer; in the mean time I go forward:  
Not long after, comes Hosius, a great Doctor of theirs, and after a Cardinal, and writes thus 
m Hosius editionis vlt. tom. 20. lib. de expresso dei verbo. pag. 5. Pronuntiamus (non verbum dei sed) scripturam pendere ad authoritate testimonio & approbatione Ecclesiae: quae non aliter verbum esse dei censeri debet nisi quatenus ecclesiae fuerit autoritate comprobata. ;  The word of God (of itself doth not, but) as it is written in the Scriptures, it dependeth on the authority, testimony and approbation of the Church: and it ought no otherwise, nor no further to be esteemed the word of God, then as far forth as it is approved by the authority of the Church. 
Lo, what doctrine here 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 soon appear, how pitifully this wound is healed. Nay further, if the time and present occasion would give leave to look into their latter and modern writers, we should see by the last, and latest of all, this wound is so far from being healed, that it rankles further and deeper, even like an incurable leprosy, that cannot be healed: but let it suffice to name some of the Authors, and refer the learned Reader to them 
n Pistoriu● count Mentz. disp. 1. Stapleton, lib. 9 doct. princip. cap. 14. Bellar. tom. 1. Controv. 1. lib. 4. cap. 4. Fran. Agricola de verbo dei scripto & non scripto. cap. 7, & cap. 9 Perow. de incertitudine etc. scripturarum. . And let us go forward to another wound.  
They taught the People in old time, namely, for two or three hundred years past, that Images were good lay men's books: and even then, when they denied them the scripture as unfit for them, and obscure, & dangerous for seducing them to heresies, were Images allowed and commended unto them as good means of Instruction 
13 The seventh wound; Images are good lay men's books. .  
Some three hundred years ago, lived a Friar called Gulielmus Peraldus, learned (for that time) and well approved 
o Guliel. Peraldus ord.: & postea Epistola Lugdunens. scripsit (inter alia) summa virtutum & vitiorum perutilem illam quidem & commodam concionatoribus: quae saepius est recusa: haec Possev. appar. sac. to. 1. lit. G.  of their Modern Censurers: he writes thus:  As the Scriptures are the books, and contain the learning of the Clergy: so Images and the scripture are the learning and books of lay men 
p Guliel. Peraldus Summa. virt. & vit. tom. 1. cap. 3. ut scripturae literae sunt Clericorum, sic scriptura & sculptura literae▪ sunt laicorum. . 
Lo here, how Images are associated and joined with the Bible: Search the scripture, saith Christ: look on them; and on▪ Images saith the Pope▪ how readest thou, saith Christ: what seest thou, saith the Pope: It is written sayeth Christ: it is painted and graven sayeth the Pope: thy word (sayeth David) is my light, (not the golden Cherubin's): but now sayeth Popery even in the new Testament, the scriptures and Images are lay men's lights: What a wrong is this to GOD, and what an injury to his word?  
But is this healed? Oh that it were! but let the reader judge, by that that followeth 
14 The seventh wound not healed, but made worse and worse. .  
One of their greatest Casuists, Laelius Zecchius, a great Divine, a famous Lawyer, and of late years Penitentiary of Bresse, writing a great volume of Cases of Conscience dedicated to Pope Clement the viii. amongst many other strange doctrines touching Images, teacheth, that It is not lawful only, but profitable to have Images in Churches, to cherish and increase charity towards God and men, etc. and to preserve faith; seeing Images are to be held as books for them that be unlearned, to draw them unto knowledge, memory, and imitation of holy and divine matters, etc. 
q Laelius Zecchius Summa moral. theolog. & casuum. consci. tom. 2. cap. 90. art 18. pag. 609. Imagines poni ●n Ecclesijs, utile est ad charitatem erga deum & sanctos fovendam & augendam etc. & ad fidem conseruandam, cum Imagine, babeantur pro libris, his qui▪ literas ignorant, ex quibus ducuntur in cognitionem memoriam & imitationem divinorum etc. Brixiae. 1598.   
Lo here, this doctor, who being Penitentiary, is by his place and calling to heal wounds and satisfy Consciences, coming to touch this wound, handled it so roughly, that in steed of healing it, he makes it sorer than it was. For whereas Peraldus gave Scripture so much honour, as to be joined in commission with Images, they two to be joint teachers of the Laity; Now comes the great Penitentiary, and is well allowed by the Pope to leave out the scripture, as needless, and to give all the power to Images, not only to put men in mind, but even t● cherish and increase faith and charity. And certainly, if Images can do so, it is no marvel that Popery cast ou● the scriptures, and in room thereof, do bring Images into the Churches.  
But to make up the measure of this iniquity; Feuardent the famous Franciscan friar, yet preaching at Paris, and to whom Possevine wisheth a long life (r); goeth one step further, and to heal up this wound perfectly, teacheth this doctrine 
s Fran. Fevardentius in lib. homiliarum. pag. 16. & 17. hom. 2 Ex earun (i imaginum) contemplatione, discunt & facile & breviter simplices ac Idiotae illa divina mysteria, miracula & opera, quae ex sacris libris aut vix aut nunquam percipere valeant. ; 
r Possev. app. sac tom. 1. lit. f.   By sight and contemplation of Images, the common and ignorant lay-men, do easily and in a short time learn those divine mysteries, miracles and works, which out of the holy books they shall very hardly or not at all be able to perceive 
* Strange and fearful doctrine of popery; Images are better and easier books for the lay people then be the scriptures. . 
Hear now is Popery grown to his full ripeness. And mark the degrees how this wound hath been made still deeper and wider.  
First, they taught, the Scripture and Images together were good books for Lay-men 
t Peraldus. .  
Then that, Images without the scripture were to be accounted books for Lay men 
u Laelius Zec chius. .  
Now at last, Images are readier and easier, and therefore better books for lay-men then be the scriptures 
x Fevardentius. .  
So then seeing this wound is so well healed, let us leave it and search another.  
In former ages, as superstition grew, and religion decayed, so Images began to be worshipped more & more; and ceased not till at the last they came to this, that every Image was to be worshipped with the same worship that was due to him whose Image it is: so that some three hundred years ago, or somewhat more, it seemed by Aquinas to be their general & received doctrine, that 
15 The eight wound; That an Image of God or a Crucifix are to be worshipped as God and Christ, that is, with divine worship.   An Image of Christ, and the cross whereon Christ died, and a Crucifix, are all to be worshipped with the same worship due to God and Christ jesus, that is with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
y Aquinas Summa par. 3. quaest. 25, art. 3 Eadem reverentia exhibetur Imagini Christi ac ipso Christo: cum ergo Christus adoratur adoratione latriae, consequens est quod eius Imago sit adoratione latriae adoranda: & art. 4. Crux Christi, & ipsius crucis effigies, adoranda est Latria. . 
A fearful doctrine, maintaining horrible Idolatry; for nothing, but GOD, may be worshipped with divine worship: but they teach that those creatures may be worshipped as God himself is, that is, with divine worship: therefore they make those creatures God: and by this argument it is apparent, that the present religion of the Church of Rome is an Idolatrous religion, as long as this doctrine stands vnrepealed.  
Let us then see, if this be healed: 
16 The eight wound not healed, but made wider and deeper and deadlier every day.  But alas, it is so far from being in any part reform, that it is rather the general and common received doctrine of all their approved writers. I will not stand (as I could) to show it successively through all ages since the days of Aquinas, till these times: but sparing that labour, till better leisure, I will refer the Reader to most of the elder Authors 
z Alexander Hallensis 3. par. quaest. 3. memb. 3. art. 3. Albertus' in 3. sent. dist. 9 art. 4▪ Bonaventura eadem distinct. art. 1. q. 2. Richardus. art. 2. q. 2. Capreolus ibidem art. 1. conclus. 2. Waldensis ton. cap. 156. nu. 6. Caietanus in par. 3. q. 25. art. 3. hoc modo citantur hi Auctores apud Greg. de valent. tom. 4. disp. 1. q. 24. Et multos alios addit Bellarminus, lib. de Imag. sanct. 2. cap. 20. etc.  and insist only on some few, and those of the latest: it being my special purpose at this time to show that the Romish Babylon is even now not healed of her deadliest wounds. Which in this particular I will labour a little the more fully to demonstrate out of the modern authors, now extant and approved, because this imputation is generally cast off with this answer; It is not so, it is but an ignorant or malicious slander: for the Romish Church gives only a certain reverence to holy Images; but doth not worship them, at all, at least with no divine worship. And some of our own profession are either so ignorant they know it not, or so malicious, they will not confess it, or else so hollow hearted to us, and such secret friends to them▪ they would not have it discovered though it be so: for my part, I pity the Ignorant, (knowing my own weakness) I care not for the malicious, and I hate the hollowness of all dissembling professors. And therefore let others come and conceal her shame, and hide the whore of Babylon's filthiness, as they will; I say for myself, let the tongue clean to the roof of my mouth, if I spare to discover her skirts, and lay open her filthiness to the world; that all men seeing her as she is, may detest and forsake her. Therefore in the words of truth and soberness, I do here offer to this honourable audience, that I will willingly come to this place and recant it with shame, if I prove not apparently to the judgement of every reasonable man, that this is the common and general doctrine of the greatest number of their best approved authors that have written in these later days; namely,  That an Image of God, or a Crucifix, especially one made of the wood whereon Christ died, or that cross itself, are to be worshipped with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, with the worship due unto God. 
And first of all, I will in this case spare Bellarmine, 
a Vide Bellarminun to 2 lib. de Imag. sanctorum 2. cap. 20. 21. 22, 23. 24. & de Concil. lib. 2. cap. 8.  seeing he (as having some grace in him) seems somewhat ashamed of the matter, and therefore playeth fast and lose: and betwixt God and his conscience on the one side, and the Pope and his allegiance to him on the other, he cannot tell what to say: and therefore winding himself into a labyrinth of general and confused distinctions of per se & per accidens, primariò & secundariò, propriè & impropriè, and such other which may serve for all purposes; at last he leaves the matter as doubtful as he finds it: yet must it be confessed, if he incline either way, it is to the worse: which, by conference of his other writings, I think he doth rather for fear, or to please the Pope, than out of his own judgement and conscience.  
Therefore leaving him, I begin with Gregory de Valentia a jesuite, & a Professor of divinity as Bellarmine is, of his own sect, of his own time, and accounted by some papists more learned, but approved 
* Vide approbationes praefixas 4. tom. disputat. Greg de Valent.  of all: he writeth thus;  
b Gregor. de valent. tom 4. disp. 1. quaest. 24. punct. 2. p. 467. Sic quidem sunt venerandae Imagines, ut ipse quoque prop●ie suo quodam modo sint terminus venerationis, licet non per se quatenus tali materia & figura continentur, sed per aliud, scilicet ratione proto●ypi: Hoc autem modo, eodem ho●ore quo prototypus, Imagines sunt honorandae, atque adeo hominis Christi Imagines latria sunt venerandae per aliud: hoc adeo certum etc.  It is certain that Images are to be worshipped, so as properly the worship shall rest in them, not for themselves, nor for the matter nor form's sake, but for his sake they resemble: and in this sense they are to be worshipped so, as they be whom they resemble; and therefore the Image of Christ, as man, is to be worshipped with the same worship due to Christ himself. 
He cannot deny, but many learned of his own side teach the contrary: but he reproves them all, and embraceth this as the commoner and truer opinion, and confirms it and concludes it for truth.  
Next to him I produce another jesuite, Gretserus, of the same university, and either successor or fellow to Gregory de Valentia in the same place & profession, he who was chosen for the papists Champion, in the famous disputation holden at Regensperg 1600. 
c Vide collo. quium Ratifbonense. anno 600. ; and whom Posseuine the jesuite calls the very hammer of heretics 
d jac Gretserus: in Acaden. Ingolst. professor. theol. haereticorum malleus: sic Posseu. tom. 2. lit. I. : Thus he writeth 
e Gretserus de Cruse, tom. 1. lib. 1. cap. 49. At quo genere cultus colenda est crux? asserimus cum communiori sententia & in scholis magis trita, crucem ipsam & omnes Imagines & signa Crucis adoranda esse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hoc est cultu divino. ;  Thus we have taught that the Cross is to be worshipped: But now with what kind of worship is it to be worshipped? We answer and affirm, according to the more common opinion and more received in schools, that the Cross and all Images and signs of the Cross are to be worshipped with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is with divine worship. 
Can any speak more plainly then both these do? Now, these be jesuits, and to these two I could add more 
f Vide Pos. Bib. select. tom. 1. lib. 8 c. 7. ex. Thyraeo l●s. Gab. Vazquez de cultu adorationis. lib. 1. disp. 8. c. 2. & 3. & disp. 9 cap. 1 : but let us see what their Summists, and Casuists say to this matter; which are the more to be regarded because they pretend to write such resolutions as may settle unquiet and doubting consciences. If therefore any poor Papist ask the Romish Confessors and Casuists, How far may I worship a Cross, and with what kind of worship; hearken how they answer.  
And to let one speak for all, jacobus de Graffijs, a Monk of great name, and Grand Penitentiary at Naples, writing (as he calls them) his Golden decisions of cases of conscience, some 3. years ago, answereth thus 
g jac. de Graffiis decis. aureae. cas. conscientiae. tom. 1 lib. 2. c. 2. art. 3. Imagines sacrae, si ut res quaedam considerantur, nulla eis tribuenda est reverentia; sed in illis ima go ipsius, cuius sunt attenditur, non materia ex qua formatae fuerunt: unde quae reverentia illi cuius est imago debetur, ●adem & imagini iure im pertitur Et postea ibidem, art. 15. Manned at primum praeceptum, ut unanquamquamque imaginem eodem cultu quo ille cuius est imago, veneremur; ut imagini dei vel Christi, vel etiam crucis signo, prout dominicam passionem ad mentem revocat, latriam impertiamur: Sacrae Virginis hyperduliam, & sanctorum imaginibus duliam. ;  Holy Images, considered as they be pieces of wood, or metal, or some such things, are to have no honour given them: but in them another matter is looked at; namely, the image of him whom they resemble, and not the matter whereof they are made: in which respect look what reverence or worship is due to him whose Image it is, the very same by good right is to be bestowed on the image. 
And to speak more fully & plainly, if it be possible: a little after he addeth;  The first Commandment commands, that we worship every image with the same worship as we do him whose Image it is: for example, that we give latria, that is divine worship, to the Image of God and of Christ, and even to the sign of the Cross, in as much as it brings to our mind the passion of Christ: & hyperdulia to the image of the blessed Virgin, and Dulia to the Images of the Saints. 
How now? is not Babylon well healed? what can be said against this? that these be private men? no, they be public professors, and their books allowed with as great authority as can be: But will you have that that is of sovereign authority, and that may not be questioned? Then look in their public liturgy, which is of more credit and account then a 100 Doctors, & there you shall find the cross saluted and prayed unto in these words, 
h Vide Breviar. Rom. par. hyemal. in fine. Ara Crucis. lampas luci●, vera salus hominum nobis pronum fac patronum, quem tulisti dominum. Salue lignum vitae, dignum ferre mundi pretium: Confer isti plebi Christi crucis beneficium.   Thou altar of the Cross, thou lamp of light, thou true salvation of men: make thou that Lord, whom thou didst bear, a loving and merciful Patron to us. All-haile thou would of life: thou that wert worthy to carry the price of the world, do thou bestow upon this congregation of Christ the fruit and benefit of his passion. 
Oh admirable doctrine! First, here is a prayer to the Cross itself (but of that hereafter): then the Cross is made a mediator to Christ for us. And surely we shall less wonder hereafter that they make Saints Mediators to CHRIST; seeing here they shame not to send the wooden cross to him, to make intercession for them: but as for that, where they give a power to the Cross to procure Christ to be good unto us, how it can be spoken without Atheistical blasphemy, let them answer that made it.  
Further, observe how the Cross is said to have deserved to bear Christ: surely no marvel though Saints can merit, when a piece of wood can merit at God's hands. Lastly, let all reasonable men judge what the Romish Church holds of Christ's death; seeing they pray to a wooden Cross, to bestow the fruit and benefit of it upon them.  
But sure (will some say) this is healed: I will not deny but that in some of their new and latter Breviaries this is left out: but thereunto I answer;  
First, that it is not reform, but covered: for to the healing of a spiritual wound, there needs confession and public satisfaction to the Church offended by the fault: but here is no confession of any fault nor evil, in these words to the Cross; only they be cunningly kept out in the newer books: so that they are ashamed of them, & yet have not the grace to confess it, and therefore will leave it out and yet show no cause why. Now if it be nought, why do they not say so, and therefore put it out? if it be good, why do they put it out? So than it may be covered, but is not cured.  
Secondly, I answer that though they have left out that, yet they have kept in as bad or worse: for even in their newest editions, and as they say most reform, there is prayer to this Cross. 
i Breviarium Rom. autoritate Concil. Trident. & summorum pontificum, Pij 5. & al. restitutum. & editum: Sabbato infra hebdomadam passionis, in Hymno pag. 302. editionis in 4. O Crux ave spes unica hoc passionis tempore: auge pijs justiciam reisque dona veniam.   All hail o Cross, our only hope: we pray thee in this holy time of Lent, increase justice or righteousness in godly men, and grant pardon to the guilty. 
Hear the very wooden Cross is called upon, and prayed unto, to do that which Christ himself could never have done, if he had not been God. Some will say, Surely they speak to Christ, howsoever the words seem to be spoken to the Cross: I answer, if they direct their hearts to Christ, why then direct they the words to the Cross? Verily Christ is worthy of both, as well as one: But I answer further, it is a clear case that they make and direct this prayer not to Christ, but to the very Cross itself: else let Aquinas be judge, who makes this argument 
k Aquinas summae par. 3. q. 25. art. 4. Illi exhibemus latriae cultum, in quo spem salutis ponimus: sed in Cruse Christi ponimus spem salutis, cantat enim Ecclesia, O Crux ave ●pes unica hoc passionis tempo●e auge pijs justicia reisque dona veniam: (In dominica de paff. in Hym.) ergo crux Christi est adoranda adoratione latrie. ;  That is to be worshipped with divine worship, wherein we put and place the hope of our salvation: but we place the hope of our salvation in the Cross that Christ died on, for thus singes the Church (and then he allegeth this place & these words) All hail o Cross, our only hope, in this time of Lent, do thou increase righteousness in holy men, and grant pardon to sinners: therefore the Cross is to be worshipped with divine worship. 
These be his own very words, and are spoken of the Cross, and not of Christ; as any man may see that will but look on the book itself: for the question in general, being concerning the adoration of Christ 
l Quaest ● 25. de adoratione Christi in sex Articulas divisa.  he divides the general into six particular questions, which are these 
m Aquinas ibidem circa adorationem Christi queruntur sex: ,  

1. Whether Christ's humanity be to be worshipped with the same worship as his divinity. 
1. Vtr 〈…〉 una & eadem adoratione sit adoranda divinitas Christi & eius humanitas.   
2. Whether Christ's human flesh be to be worshipped with latria. 
2. Vtrun caro Christi sit adoranda adoratione latriae.   
3. Whether the adoration or worship of latria be to be given to the Image of Christ. 
3. Vtrum adoratio latriae sit exhibenda imagini Christi   
4. Whether to the cross of Christ. 
4. Vtrum sit exhibenda cruci Christi.   
5. Whether to the Mother of Christ. 
5. Vtrum sit exhibend Matri eius.   
6. How the Relics of Saints are to be worshipped. 
6. De adoratione reliquiarum sanctorum.    
So that we see, here is Christ and his Cross, and his Image, and his Mother are made 4. several matters and of several and distinct consideration: then falling into the particulars, for the 2. first questions, he argueth them negatively, but concludes them affirmatively; touching which two we have no controversy with them at this time: then coming 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 seems no; and gives such reasons as he nor the world is able to answer, but concludes affirmatively that it is 
n Artic. 3. utrum Imago Christi sit adoranda adoratione latriae. Videtur quod non etc. sed contra est etc. Conclusio, Cum Christus latriae adoratione sit adorandus, Imago quoque eius eadem adoratione est adoranda.  as I have set down: namely, that  Seeing Christ himself is to be worshipped with the worship of latria: therefore his Image is also to be worshipped with latria. 
So coming to the fourth question, which is of the Cross, demanding whether it be to be worshipped with latria or no; He answereth that it seems no: but concludes affirmatively that it is 
o Aquinas ●bidem art 4. utrum crux Christi sit adoranda adoratione latriae? videtur quod non: sed contra est, etc. ; and then gives his reason as I have afore set it down, and from thence draws his conclusion in these words 
p Conclusio: Crux Christi in qua Christus crucifixus est, tum propter representationem, tum etiam propter membrorum Christi contactum, latria adoranda est: Crucis vero effigies in alia quavis materia priori tantum ratione adoranda est latria. ;  (p) The Cross of Christ, namely that whereon Christ was crucified is to be worshipped with latria, for 2. causes; both for the representation o● resemblance it hath to Christ, as also for that it touched the body of Christ: But the sign of that Cross, or a crucifix, of what matter soever, is to be worshipped with latria, only in the former respect. 
These be his very words. And here by the way, observe how ridiculous and absurd popery is, in this point: for it gives greater worship to the dead image and wooden cross, then to the blessed Virgin Mary the mother of Christ; of whom he concludes in the next article, that she is by no means to be worshipped with latria, but only with an inferior worship called hyperdulia 
q Ibidem art. 5. videtur quod matter Christi est adoranda latria: sed contra est etc. Conclusio: matter Christi cùm sit creatura rationalis, non latria sed in quantu matter Dei est hyperdulia adoranda est. ; and mark what wooden arguments are given for it: One, She is a reasonable creature▪ and therefore must not be worshipped with latria: Lo, she must not because she is a reasonable creature, and yet the Cross shall which is unreasonable and dead. Another; A Crucifix is like to Christ, therefore it shall be worshipped with latria 
r Crux Christi propter representationem adoranda est latria. ibid. art. 4. : But is not she liker to Christ then any Cross can be?  
A third; the Cross did bear CHRIST, and did touch his body: therefore it must be worshipped with latria 
s Crux Christi ex contactu ad membra Christi & quia eius fuit sanguine perfusa, est adoranda latria ibid. art 4. . But did not she bear him, and touch him and his blessed Body in a far more excellent manner then the CROSS either did or could? See what pitiful arguments be here brought to fortify this damnable Idolatry: Who could think that so great learned Doctors should thus childishly dally with holy things, and be so blinded in their understandings? but this it is to be drunk with the wine of the spiritual Babylon's abominations.  
But to return to the matter: by these words of his, Aquinas hath cleared that doubt and answered that objection made afore; that these words are not spoken to the Cross or image, but to Christ: No, saith Aquinas; they are spoken to the Cross.  
What can be said to all this? but one thing more, that in the time of Aquinas it may be this was holden, but since than it is reform, and now it is not so. But I answer; this wound is not healed: for as it is thus as I have reported in the old copies of Aquinas both Manuscript, and printed; so is it also without the least alteration in the new and later editions 
t Vide editionem Antuerp●ensem: summa Aquinatis anno 1585. & sequentibus.  reform and purged as they pretend: and printed within these few years. And (which is more evil) whereas, some thirty years ago, all Aquinas was reviewed at Rome by commandment of Pope Pius Quintus, and purged and altered 
u Opera omnia D. Thomae, P●j quintj Pont. Max. autoritate, in locis plurimis tam in textu, quam in commentarijs restituta sunt: & Romae excusa 1570. & expuncta sunt varia ex eisdem commentarijs etc. Haec Posseu. in apparatu sacro, tom. 3. lit. T.  as they thought good, and so printed: yet had not the Pope so much grace in him, nor so much zeal of Christ's glory as to amend this horrible impiety, but to the perpetual blemish of Aquinas, and everlasting shame of their Romish synagogue, lets it stand for good currant Catholic doctrine, even at this day, that  
A Cross to be worshipped with the same worship as Christ himself.  
Yet if any will stand upon it, that this wound is healed, then let him show us what Pope hath condemned this doctrine; nay what popish Doctor approved by their Church hath reproved this doctrine, or taught and written the contrary. Which when they or any other that take their part, can never be able to show: I contrariwise to make it manifest to all the world that this wound is not healed, but rankles deeper, and spreads further, will show out of their latest and modern writers, that this their doctrine is rather made worse than any way reform. To this end, let the Reader be pleased to mark the words of a great Doctor of theirs well approved amongst them 
w joh. Chrisost. a visitatione, Lu●itan. theologus & professor Cisterciēsi● scripsit libros 12. de verbis dominae, hoc est quae Maria, etc. locuta est Venetijs 1600. Posseu. apparat. sacro, tom. 2. lit. I.  and a spanish professor of divinity for the order of the Cistercians: who not 7. years ago writing 2. volumes of Commentaries, which he entitles de verbis Dominae, Of the words of our Lady. and dedicating his book unto the Pope himself CLEMENT the viii. hath these words, 
x johan. Chrisostomus a visitatione, de verbis dominae, tom. 1. lib 6. cap. 7. in fine▪ Verum de cruce cur tantum loquimur, ubi nihil fuit in passione Christi quod sine suo honore remaneret. Cum honore remanserunt clavi, lancea, corona, vestes, & huiusmodi alia: Et in tali honore remanserunt, ut propter Christi contactum ab hominibus adorentur; sed tamen non eadem adoratione qua ipsam crucem adoramus: quam in quantum nobis representat figuram Christi in ea extensi, & in quantum habuit contactum ad membra, & in quantum etiam eius pretiosissimo sanguine fuit persusa, eadem adoratione cum Christo adoramus; nempe adoratione latriae: propter quod etiam ipsam Crucem alloquimur & deprecamur quasi ipsum crucifixum & in ipsa spem salutis ponimus: unde de illa canit Ecclesia; O Crux ave spes unica, hoc passionis tempore, auge pijs justitiam, reisque dona veniam etc.  (x) But what do we speak so much of the Cross, seeing seeing there is nothing used in the passion of Christ that is without honour: the nails, the spear, the coat, the crown, and all such other things, are honoured so much, as that (in regard they touched Christ) men do therefore worship them, yet not with the same worship with which we worship the Cross itself: which, inasmuch as it represents unto us the figure of Christ extended upon it, and inasmuch as it touched the several parts of his body, and inasmuch as it was died with a good part of his most precious blood: We do therefore worship it with the same worship with which we adore Christ himself; namely, with the worship of latria. For which cause it is, that we speak to the very Cross itself, and pray unto it, as unto him that was crucified on it, and do repose the hope of our salvation upon it: hereupon the Church singeth in the liturgy, these words of the Cross; All hail o Cross our only hope: in this time of Lent do thou increase righteousness in good men, and grant pardon to sinners, etc.  
Lo, here is a piece of refined popery indeed: we worship the Cross saith he as Christ, we speak to the Cross itself, we pray to the Cross itself, as well as to him that died on it; and he confesseth freely, that the prayer in the liturgy or mass book is not made to CHRIST, but to the Cross itself. From hence I gather these two conclusions;  1. by Popish religion the Cross is a God. 
This I collect thus: Latria (saith Augustine 
y August Epistola 49. uni & soli deo debetur servitus illa religionis quam uno nomine Graeci latriam vocant: Et in Faustum l. 15. latria est servitus illa qua tantummodo Deo seruitur.  is that worship of religion, which is due only and solely to God himself: and popery itself confesseth with one consent, that prayer is a part of latria 
z joh. de Combis Compendium theologicae verit. c. de dulia & latria Latria continet. 5. fidem, spem, sacrificium, orationem, etc. : But popish religion prayeth to a wooden cross, even to the cross itself; therefore by popish religion the wooden Cross is a God.  2. That the Cross is made a God, not by the doctrine and judgement of their private Doctors, but of their Church and religion. 
This I collect thus: their missals and Brevairies which contain their Liturgy are confirmed both by the Pope and the Council of Trent 
a Vide Missalia & Breviaria omnia ab anno. 70 & deinceps. : but the Pope's determination, especially together with a Council is the public and uncontroleable act of their Church 
b None acknowledging himself a papist can deny this. : Therefore the doctrine and practice in their Liturgy is not private, or such as may be questioned, or doubted of, but public and general, and may not be called in question. But in their late and reformed breviary allowed and confirmed by the Pope and Council, they pray to the Cross and call upon the Cross, as we heard before, and their own Doctors do expound it that it is not to Christ but to the Cross 
c Aquinas of old, and Chrisostomus a visitatione of late. . Therefore by the doctrine and religion of the Church of Rome the Cross is a God.  
Bellarmine would gladly heal this wound, or at least cover it over, and saith 
d Bellar. in tom. 2. de Imag. sanctorum. lib. 2. c. 24. in resp. ad argun. Respondeo ubi eccles. canit, O Crux ave, spes unica. etc. vel ibi accipi crucem pro Christo ipso: vel illam esse prosopopoeiam rhetoricam. etc. ; that whereas the Church prayeth so, surely either the Cross is taken for Christ, or else it is but a figure; as Moses saith, Hear O Heavens, Deutero. 32. No, no, say the Romish Doctors, (that wrote since Bellarmine) there is no such matter: that prayer is to the Cross itself.  
And his brother 
e Ga. Vazq. Ies. de cultu adorationis li. 2. disp. 3. cap. 4  jesuite, Gabriel Vazquez, being also much ashamed of the matter, would gladly help it, and to that end is constrained to confess, that there is not (as Bellarmine saith) one alone, but two figures in that prayer: which (saith he) unless they be admitted, it is an unapt and absurd prayer; for it speaks unto the Cross as unto our God and Saviour. He therefore for his part saith, he should think that by the Cross they mean Christ, and pray to him, not to the Cross: and further saith, that many others think so, but he names not one; (though in other points he is a plentiful citer of other Authors): but against him or whoever else think so (being papists) I produce the Cistercian Doctor chrysostom a visitatione, who writing since them all 
f For Vazquez wrote since Bellarmine: namely, about the year 92. but this chrysostom wrote since Vazquez some seven years ago. , and whose book is of more authority than his 
g For Vazquez is dedicated but to a spanish ordinary Bishop, but chrysostom to the Pope himself. , answereth all these doubts, and prevents all other objections; saying plainly that in that prayer of the Church,  We speak to the Cross itself, we call upon and pray to the Cross itself. 
And no more, nor no worse, saith he, than Aquinas himself, totidem verbis, spoke before him 
h Aquinas summa par. 3. q 25. art. 4. . Therefore (to conclude) till this doctrine of Aquinas be condemned for heresy, and till this fellow that calls himself golden mouth, be adjudged as he is, a leaden mouthed and black-mouthed blasphemer, and his book burnt as heretical, and till the Romish Church have satisfied the World for this great wrong, till then (I say) it is apparent to all men, that in this wound She is not healed.  
This wound hath been deep and wide, and therefore long in searching: and seeing it is found incurable, let us proceed. Not many hundred years ago, lived a Friar they called S. Francis, an ignorant man for learning, but witty: he being the founder of the Franciscans, the Pope hath suffered his favourites and followers to set him up as another Christ 
17 The ninth wound; An Italian Friar Francis was like to Christ in all things, and in some things did more than he, and bare 5. wounds in his body as Christ did.  and blasphemously to compare him, and oftentimes to prefer him afore Christ himself. And to this end amongst many other vile ones 
i Vide monumenta ordinis fratrum Min. Salamancae. 1511 in 4. Et firmamenta trium ordinum. D. Francisci Paris. 1512 4 & mult. al. , he suffered to be published a great volume called, The golden book of the Conformities of the holy father S. Francis with the life of our Saviour jesus Christ 
k Liber aureus, inscriptus liber conformitatum vitae beati ac seraphici patris Francisci ad vitam jesu Christi Domini nostri, correctus & illustratus a jeremiah Bucchio ord. doctore theo●. Bononiae 1590. . In which book with strange impiety first they paint in the first lease Christ bearing a Cross and Saint Francis following him with one as big as his, where Christ hath nothing but precedence: but after thinking that too much, they paint one Cross, and upon it one of Christ's arms, and another of S. Francises, one across over the other: then gins the book; In the name of jesus Christ and of S. Francis 
l In nomine Domini nostri jesu Christi etc. & beati patris nostri Francisci, etc. : where, jesus Christ is called our Lord and S. Francis our blessed Father; and the Author saith not, that he compiles the book to the honour of God, or Christ, but of the foresaid holy father S. Francis.  
Then he salutes Saint Francis with a prayer 
m Francisce jesu typice dux formaque Minorum, per te Christi mirificè sunt gesta▪ & donorum. Mala pater egregie propelle animorum sede● nobis perpetuas da regni supernorum.  fit for none but God himself: First, blasphemously calling him typical jesus; then desiring him to cure the sins and drive away the spiritual maladies of their souls, and to give unto them place in the glory of heaven.  
Then he comes to the point of Conformity▪ and to show this the better, he paints a tree at the top whereof is Christ, and at the root Saint Francis: the tree hath twenty branches on the right, & twenty on the left side, & every branch hath four particular fruits; in all eighty: these are equally divided betwixt Christ and S. Francis, 40. to the one, and 40. to the other: and each couple or pair of these is one point of conformity betwixt Christ and S. Francis, consisting in all upon 40. particulars; wherein they begin at the birth and conception, nay at the very prophecies and promises made of Christ, and so proceed to his life, his death, resurrection, and ascension: and in all and every of these, and in every thing else whatsoever may be said of Christ, the very same do they not shame to affirm of that man Francis. For example, thus 
n jesus Prophetis. cognitus, Franciscus declaratur. jesus emissus coelitus, Franciscus destinatur etc. Vide librum conformitatum. pag. 6. : Christ was foretold by the Prophets. So was S. Francis: Christ was sent from God, so was S. Francis. Thus go they over all his life, in such a manner as there is nothing given to Christ, but bare precedence. And which surpasseth all admiration, those two things wherein Christ did most apparently, as God declare his power, and his love as Mediator; namely, his miracles & his passion, even in these two is this Francis matched with Christ our Saviour: nay rather in his passion he is matched, but in his miracles advanced far before Christ.  
And first for his passion, whereas by their doctrine Christ had 5. wounds in his body, (though indeed he had more) they make S. Francis nothing his inferior in that point: for they say that he had five wounds in his hands and feet, proportionable to Christ's 
o Vide librum conformitatum: lib. 3. conformit. 31. par. 2. pag. 298. Franciscus consignatus erat a Christo suae sacrae passionis stigmatibus: ita ut in manibus pedibusque eius erant clavià carne divisi, grossi, solidi & obtusi, inter quos & carnem erat apertura, unde semper sanguis exibat, ad cuius repressionem, excepto à vespere diei jovis usque ad sero diei Veneris sequentis, semper paeciae interponebantur: habuit etiam vulnus laterale, ad instar vulneris lateris Christi. , and had certain things like nails in his feet and hands so divided from the flesh, that they would open from it, so as his wounds did continually bleed; insomuch, as he was feign to puttents into them to keep them from bleeding: which he continually did, saving on good Friday, when always this popish jesus did pull out his tents, and let his wounds bleed, as the true Christ's that day did for our salvation; & this not only in hands and feet, but that he had a wound in his side like to that in our Saviour Christ, and all this (saith the book) was not feigned nor imaginary, 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 all things 
p Vide Ba●tholomei de pisis Epistolam ad Generalem & capital. ord. Christus ipsum Patrem Franciscum sibi per omnia similem reddidit et conformem. . And all this was not the superfluity of idle & superstitious Monks brains; but the public act of their Church, and many Pope's one after another have allowed it, and by their bulls and charters confirmed and avouched the truth of this story, concerning the wounds of S. Francis 
q Vide librum conformit. lib. 3. confor. 31. par. 2. pag. 308 Apparet ergo 8. bullis summorum▪ pontificum. scilicet tribus Gregorij 9 tribus Alexand. 4. una Nicholai tertij & alia Benedicti 12. quòd beatus Franciscus stigmatizatus fuit. ; and in monument and memory thereof they have their holy day of the 5. wounds to this day established by all authority 
r Dominus papa Benedictus 12. b●llam dedi● ordini ut festum celebraretur de stigmatibus beati Francisci. .  
Thus Christ, touching his passion, is made equal with a mortal man, & an ignorant Friar (by the Pope's divinity) is made equal with Christ in the manner of his suffering; not in that fashion as every Christian may be, but so as none at all, no (saith this book) not S. john the Evangelist, nor the Virgin Marie herself could be.  
But if we come to his Miracles, then surely Christ must come after him; for whereas Christ▪ wrought a miracle, he they say wrought ten, and those that Christ did are nothing to his. Christ never showed that humility and charity & patience that S. Francis did. Christ never gave away all his clothes till he was stark naked, as S. Francis did 
s For all these being too long to write in the margin I must refer the Reader to the book itself, if he will not believe me: or else let him suspend his judgement till I have leisure to exemplify these at large by themselves. : he never preached to beasts and birds, as Saint Francis did: he never by his words and the sign of the Cross tamed and converted wild beasts as Saint Francis did. All this may easily be showed and much more; but I will insist only in one, and on that the rather, lest they should take it in snuff that I say their father FRANCIS converted beasts: hearken therefore to the story, and then judge and spare not.  
S. Francis on a time coming to preach at the city of Eugubium 
t Vide librum conformitatum lib. 1. conformit. 10. pa●. 2. pag. 140. Francis preacheth to a wolf. Francis calleth the wolf brother: a couple of ravening Wolves well met. Francis offereth the wolf his brother to make peace betwixt him & the rowne. The Wolf is content.  found that the said City was much troubled with a great and cruel Wolf, that killed not their cattle only▪ but their people if they were unarmed. Francis▪ would needs go to him, to turn him from his ravenousness: and seeing the wolf come against him with open mouth, he made the sign of the Cross upon him, and commanded the wolf to shut his mouth and hurt him not: the wolf presently obeyed and fell down, as though he had been a meek Lamb: then spoke Francis to him and said; Brother Wolf thou hast shed much blood and done much hurt, and therefore art worthy to die, and all this City justly complains of thee: but brother, if thou wilt be content I will make peace betwixt them & thee: the wolf by wagging his tail, and moving his ears, showed that he was very glad. Then brother Wolf▪ (saith S. FRANCIS) seeing thou art content to be at peace with them I, will take order that they shall give thee daily allowance of meat, if thou wilt promise me hereafter to hurt no hody: the wolf bowing his head answered by signs that he would. Yea, but then (saith Francis), Brother Wolf, give me thy 
Francis bids his brother wolf give him his hand and faith that he will perform his order.  faith and credit that I may believe thee: and the wolf presently lifted up his right forefoote and laid it in Francis his hand, thereby giving his faith that he would perform it. Then Brother Wolf (saith Francis) I command thee in the name of the Lord jesus that thou go with me into the City, and there fear not to make peace, in the name of the Lord: the wolf forthwith followed him, as meek as a Lamb. So coming into the City, all the people, together with the Magistrates being assembled, S. Francis made unto them an 
Brother wolf standeth by, whilst S. Francis preacheth to the people.  excellent sermon, the wolf being by: which being done he said to them these words;  
This brother of mine, this wolf that standeth here, hath promised me, & upon his promise hath given me his faith that he will be friends with you, and do no more hurt; provided that you shall daily give him an allowance, and portion of meat: which if you do 
Francis is surety for his brother wolf to the town.  for your parts, than I will be surety for my brother Wolf that he shall perform the conditions on his part required. Then said S. Francis; Brother Wolf, it is reason that as thou did before, so here before all this people 
Brother wolf giveth his faith again.  thou give me thy faith again, that thou wilt keep the covenants on thy part: and the wolf immediately lift up his right forefoot, and laid it in the hand of S. Francis, his surety, in the sight of all the people, and so gave his faith again: and then all the people shouted and wondered, and praised Christ for sending S. Francis amongst them, by whose merits they were delivered from the cruel wolf. And from that day forward, the people 
Brother wolf liveth in the town, & takes his meat at the doors.  to the wolf & wolf to the people, performed their covenants made by S. Francis: & the wolf lived 2. years after FRANCIS was gone, and went up and down the streets, and took his meat, from door to door, hurting no man, and was well and daintily fed; and there was never so much as a dog that barked at him. And at last, after 2. years, Brother Wolf being stricken in 
Brother wolf dieth, & is lamented.  years died, for whose death the Citizens did very much lament.  
Hear is a miracle worth the marking. Now let all Huguenots, and Heretics show such a miracle in their religion; no, no, they never can do it: And no marvel; for jesus Christ, who is the King and Captain of their religion, never did the like in his time to this which S. Francis the king and captain of the Franciscans 
u Francisce jesu typicè dux formaque Minorum.  hath here done.  
If the time would give leave, I could bring 20. more as impious, as incredible, and as absurd in their kind as this: but leaving it to a further opportunity, and referring the learned to the book itself, I proceed.  
What may be said to all this? are not these wide and woeful wounds? Oh! but they are healed; I may answer as the Prophet doth: Were they ashamed when 
jerem. 7. 12  they had committed abomination? Nay, they were 
(18) The ninth wound not healed.  not ashamed. For whereas this book was written above two hundred years ago by Bartholomeus Pisanus, a Franciscan Friar; it was not then only suffered to pass to public view in those days of darkness and superstition, but now of late within less than 20. years when one would have thought they would (if not repent of the impieties, yet) have been ashamed of the absurdities; they contrariwise have reprinted the Book 
x The new edition is at Bononie in Italy. 1590. & is dedicated to a Cardinal: in this edition is all that I have alleged. , and have not taken ou● nor reform one word of all these evils, nor of many more, which do so directly disgrace the merits of CHRIST JESUS: only some things have they altered, which they thought might make against themselves, but not one of these which do so far dishonour God and Christ and all religion. Compare together the old and new books, who will; and he shall find this to be true: wherefore the conclusion is, that this wound is far from being healed. Let us then go forward, and see if we can find one wound healed 
(19) The tenth wound; The Pope may give Indulgences for 20000. years & grant men power to redeem souls out of Purgatory.  in the Roman Church.  
Two or three hundred years ago, the Pope's Indulgences did grow to that height of rotten ripeness, that all men of understanding, even of his own brood were ashamed of it, and many a one of the wiser sort, even in these misty times, did see and laugh at the nakedness of Popery in that point; the excess whereof grew so great, as they cannot deny but it gave at last an occasion of LVTHERS revolt from them. There is a Manuscript extant, written some two hundredth years ago, and another not much differing from it, some 130. years ago printed at Rome, containing a catalogue only of those Indulgences belonging to the parish Churches of Rome, amongst which (they say) are 7. principal: let us but consider of some few 
y He that wants this book let him look in Hospinian de Templis. lib. 2 c. 28. pag. 348. edition is Tigur. 603. where he shall find both mention of the book & a particular recital of a great part of it. .  
In the Lateran Church, it is granted thus by Pope Boniface.  
If any Pilgrim come for devotion to this Church, he shall be absolved from all his sins.  
And in the Chapel there called sanctum sanctorum, there is full and true remission of all sins.  
And one day in the year, which is the day of the dedication of the Church, there is full remission of all sins both à poena & culpa: and this Indulgence is so certain (saith the book) that when the Pope first pronounced it, the Angels 
Angels say Amen, to the Pope's Indulgences: but they should first prove, that God saith Amen to them; for else the Angels will not, unless it be the evil Angels.  in the hearing of all the people said Amen.  
If these things be true, than it is strange that all Papists in the world are not saved: for he that hath full remission of all sins, both à poena & culpa, dying in that state cannot be damned. And certainly, he that for the obtaining thereof, will not take the pains to visit that Church one day in a year, is not worthy of salvation.  
In Saint Peter's Church, there be every day eight and forty years of pardon, which is in one year above fifteen thousand years: Every day of the Annunciation there be one thousand years; and he that with devotion goeth up Saint Peter's stairs, hath for every step seven years of pardon. Surely purgatory pains are not so fearful as they bear the world in hand; if going up two and twenty steps may purchase releasement of a hundred & fifty years thereof. And if these seem too little Alexander the Pope like a liberal Lord opens his treasure, and gives to every step a thousand years: So that now there is not a Papist in the world that needs to be in Purgatory one day except he will: For, for going up 
XXij. thousand years of pardon granted for going up 22. steps If the Pope say true in this no Papist need to come in Purgatory.  twenty two steps with devotion, he may be released out of Purgatory, for two and twenty thousand years: and I hope they do not think the World will last so long, and Purgatory (they say) ends with the World.  
Further, whosoever will go through the 3. doors 
Three doors of one Church in Rome of so great virtue that whosoever goeth through them shall be as free from sin ●● when he was newly baptised. Oh what a great power the Pope hath, who can give power to another so easily to deliver souls out of purgatory. How easy purgatory might be emptied by Popish doctrine.  of the Lateran Church▪ shall be as free from all his sins, as he was the hour he was baptised: Likewise at the Altar in Saint Peter's Church, there be xiiii. thousand years of pardon and deliverance of one soul out of Purgatory.  
And in the Church of Saint Laurence, whosoever visiteth that Church every Thursday for a year, and ●ittes upon the stone whereon Saint Laurence was broiled, shall deliver one soul out of Purgatory.  
And in the Church of Saint john, at the gate called Porta Latina, a man by either saying a Mass, or causing it to be said, may deliver one soul out of Purgatory.  
Are these true? then why is there one soul left in purgatory? or else where is the charity of the Papists (which they so much brag of) seeing so easily they may deliver so many thousands souls out of purgatory in one year? Certainly, if these be true as they be written, then granting that there is a purgatotorie, it might soon be emptied.  
But if it be false and fabulous and frivolous, and hath no other end but to mock poor people and to suck out their silver: then what a religion is that which maintains such dealings? especially seeing this is not the deed of any private men, but of the Popes themselves: nor of a few, but even all since Boniface the eight.  
Thus we have searched deep, into a foul and filthy wound. Now what remains? but to see if it be healed yet or no 
20 The tenth wound not healed, but groweth more desperate & deadly to this day. ,  
But alas, Babylon will not be healed: for as they feared not to put these tricks upon the people 100 and 200. years ago, in the times of superstition; so have they presumed even still in these days of light to do the like. And as the whore is shameless in her sin, so is this whore of Babylon in her impiety; for she hath not at all amended this enormity, nor in any sort reform it, but rather lets it grow from bad, to worse. For evidence whereof, let any man read Onuphrius Pauvinius 
z Vide O●uphrium Pawinium, de praecipuis urbis Romae sanctiorious basilicis quas septem Ecclesias vulgo v●cant. Colon. 1584. passim. , who not past 24. years ago, hath written (with public authority) a book to this very purpose of the seven principal Churches of Rome, and of the Indulgences belonging to them; wherein all that is delivered before is averred, and much more added: some part whereof I would put down, save for that it may be reserved to a further purpose and fit opportunity. And for better evidence, that as she hath not, so she purposeth never to heal up this wound▪ within these two years they have allowed & published with authority, the pilgrimage or voyages of Seigneur Villamont, 
a Les voyages du St de Villamont divisez e● trois liures: der●iere edition, reveuce & augmentee etc. A. A●ra●. 16●5. vide (inter alia) librum 1. cap. 12. etc. , one of the Gentlemen of the French Kings Chamber; wherein the poor deceived Gentleman, out of his superstitious devotion having visited all those Churches, and made himself (as he saith) blessed by being partaker of all the Indulgences thereto belonging; and having ascended those holy stairs to every step whereof belong so many thousand years of pardon: after all, returning home at last much poorer, but nothing wiser than he went, he wrote a book of his voyage and pilgrimage to jerusalem: and taking Rome in his way, he describes at large the Indulgences granted of old, and at this day in force to the Churches in Rome. Which book (being written in French) whoever list to read, will soon confess, that in this wound the Romish Babylon is not yet healed. 
21 The eleventh wound; Granting of Indulgences & thousands of years, & deliverance of Souls out of purgatory, to Beads, Medals; Crosses, Pictures and such like toys being blessed and hallowed by the Pope's holy hands.   
And hereunto I will add another wound, because it is so near to this, in popish consanguinity.  
The wiser sort of Popes, and the rest of the craftier politicians in that hierarchy, perceiving that all the Nations of the earth, (many of them being so far distant) could not come to their market of Indulgences being kept in Rome, therefore lest they should lose their traffic into those parts, they devised away, that seeing a great part of the world could not come to Rome, Rome should send to them: To which end, out of his bounty and spiritual liberality, for the incredible good of men's souls, the Pope ordained that certain Crucifixes, and Medals, and Agnus dei 
b The principal of all these toys is the Agnus dei, which every one may not make, but only the Pope: nor he always, but only at Easter: nor at every Easter, but the first next his entrance, and every seventh Easter after: nor of any matter, nor in any manner, but precisely of such simples, and with such ceremonies as are prescribed for that purpose; which together with the prayers (or rather conjurations) then to be used▪ are to be seen in the book called Caeremoniale pontil. lib. 1. And he that hath not that book, let him look in the Commentaries of Peter Matthew upon the Constitutions of Gregory the 13. Constit. the 1.  & holy Grains, & beads & other such jewels, should be first consecrated and hallowed by the hands of his Holiness, and have all the holiness powered upon them that he can spare, and further should have annexed unto them all those mighty Indulgences, or the like, that are granted unto the Churches and stations at Rome: and by this means they could sell an Agnus dei, that is, a little piece of white wax, or a Crucifix of a little metal, it may be brass or copper (such as the jesuits of late sent into England by thousands at once, as good enough to serve the English Catholics), or a little medal, or a little bead or bugle, or other matter of no more value: these toys and trinkets, I say they can sell by this means, and every day do utter, at a higher rate than the jeweller can his pearls or his diamonds.  
Thus did not only the former Pope's gull the people of elder ages in those times of ignorance, making them believe that these toys so hallowed and blessed by them, were of such virtue as Christ's blood itself could be of no more; as one of them sending an Agnis dei to an Emperor, shamed not to write to him, that 
c Vrbanus. 5. circa annum 1368. mific ad Imperatorem Graecorum tres agnos dei. cum his versibus, Balsamus & munda Cera cum Chrismatis unda, Conficiunt agnum quod munus do tibi magnum, etc. Peccatum frahgit, ut Christi sanguis & angit. Fulgura desursum depellit & omne malignun: Praegnans servatur simul & partus liberatur: Dona confert dignis; virtutem destruit ignis: Portatus mundè, de fluctibus cripit undae. vide Petrum Mathaeum, Constitut. Pont. Rom. in Constit. 1. Greg. 13. Pag. 685.   This Agnus dei breaks off sins even as the blood of Christ: 
But even in these times of light and knowledge, these owls dare still fly abroad: and even of late, nay every year, the Pope shameth not to set his trumperies to sale, annexing unto them such large and liberal Indulgences, as Christ's own blood can have no more 
22 The eleventh wound not healed. . I could insist upon late and notorious examples, practised even at home and upon our own Nation: but I spare them at this time, because the proofs thereof, though never so certain to us, are not so authentical as yet, as be these two examples, I shall now produce; one of them touching Poland, the other France.  
For Polande: Not many years ago, Pope Clement the eight granted as followeth, as is to be seen in printed copies,  

d Vide libr● inscriptum evangelium Romanum, edit. anno. 1600, Indulgentia concessa a sanctitate nostri S. patris Papae Clementis octavi, Instantia illustrissimi & reverendissimi Cardinalis Radzivillij, Episcopi Cracoviensis & legati in Polonia, Granis, Crucibus, Medallis & Imagimbus etc.  Indulgences granted by the Holiness of our most Holy Father, Pope Clement the eight,  
At  
The Instance of the most Illustrious and most reverend Lord Cardinal Radz ivillius, Bishop of Cracowe and Legate in Polande,  
Unto  
Certain Holy Beads, Crosses, Medals and Images.  

1 Quicunque habens prope se unum ex hi● granis, Crucibus, Medallis, aut Imaginibus benedictis, ●otie scunque recitaverit Corollam, confessus, aut cum proposito confitendi saltem semel in mense, acquiret sibi singulis vicibus 5. annos Indulgentiae. . Whosoever having one of these holy beads etc. shall say over the rosary, being confessed, or having a purpose to confess once a month, shall for every time he doth so obtain v. years of pardon.  

2 Is cui moris fuerit singulis diebus facere examen suae conscientiae ad finem recitando 3. patres nostros et tres ave Marias orando etc. acquiret sibi 10. annos Indulg. . But if he do every day after examination of his Conscience, say three Pater nosters and three ave Maries etc. shall have x. years.  

3 Is cui moris fuerit recitare singulis diebus officium nostrae dominae, singulis diebus sabbathi, acquiret sibi Indulgentiam centum annorum. . But if he use every day to say over the Psalter of our Lady, shall for every Saturday weekly obtain a hundred years.  

4 Is cui moris fuerit recitare ter in hebdomade: Corollan, & confessus fuerit et communicaverit & precatus fuerit ut supra, acquiret sibi plenariam Indulgentiam. . He that shall thrice in a week say over the Coronet of our Lady, & confess and communicate, and pray, shall obtain a plenary, that is, a full remission of all sins.  

5 Quicunque in articulo mortis, dicet in cord jesus cum non possit proferreore, acquiret sibi plena●iam Indulgentiam: modo habuerit unam ex Corollis, Granis, Crucibus, aut Medallis supradictis. . And whosoever in the hour and point of death shall but say in his heart, when he cannot speak with his tongue, the name jesus, shall have a plenary and full forgiveness of all his sins: provided that he have one of these blessed and holy Grains, Medals, Crucifixes or Pictures.  

* Hae omnes Indulgentiae acquirantur habendo prope aut ante se unam Medallam, Crucem, Imagine● aut Gra●um huiu● benedictionis, obseruando quae supra dicta sunt, ●●●●leant 〈…〉 ibus & ●●mni loco. Impressum Romae a Paulo Blado Typographo Camerae. 1592.  All these Indulgences may be procured and obtained, by having either about a man, or lying before him one or more of these holy Medalles, Crosses, Grains, or Images, and observing what is afore appointed: and his Holinesses will is, that they shall be of force to all kind of men and in every place.  
Printed at Rome by the printer of his Holinesses privy Chamber, Paulus Bladus, 1592.  
Lo here how Babylon is healed: If a man at the point of death, can in his mind but think of jesus, he shall have full forgiveness of all his sins, if he have one of these holy Crosses, or Grains about him. And is this the Divinity of the Romish Church? is this procured by a Cardinal and granted by the Pope? then answer me but one word: Shall the thinking or naming of jesus, without true faith and repentance save him though he have a hundredth of these holy Grains about him? or if he do truly repent and believe in CHRIST, though he have not one of these, shall he not be saved?  
If those both be true, (as who dare deny them?) than phie upon these Impostors and deceivers, who by these their Atheistical mockeries expose religion to all contempt: and these things being so common and notorious, no marvel though Italy, where (these are rifest) have, beside some privy protestants, few but that are either Atheists or fools.  
Concerning France: Of late years Peroun the French Cardinal, having made a costly journey to Rome, coming home, procured of the Pope (for the bearing of his charges) to be the bearer of certain hallowed & holy matters consecrated and blessed by the Pope, in such a fashion, as if that were true the Pope saith, he were more than mad that would not (as the wise Merchant) sell all he hath to buy one of them.  

e Indulgentiae concessae a nostro S. Patre Papa Clement 8 Corollis Granis Cruciculis, Rosorijs Crucibus Crucifixis Medallis & Imaginibus benedictis, Instant Reverendo Patre in deo domino jacobo Danie Episc. Ebrodunensi, Consiliario regio in ipsius Consilijs summa et pietate & ipsius prim● Eleemosynario. Grana benedicta sunt tantùm in usum regni Galliae.  Indulgences granted by the Holiness of our most Holy Father Pope Clement the eight,  
Unto  
Holy Beads, Grains, Rosaries, Crosses, Crucifixes, Medals and Images, being hallowed and blessed by his own holy hands,  
At the Instance of the Reverend Father and Lord, James Davie, Bishop of Eureux, Counsellor to the King in his Counsel of Estate, and also of his private Counsel and principal Almoner to his Majesty.  

* Quicunque habuerit ex Corollis aut Rosarijs unum aut etiam Corollam unam in quam insertum sit unum ex his granis etc. quotiescunque fecerit aliquid opus misericordiae, corporalis aut spiritualis, aut audierit Missam, aut sermonem, aut veneratus fuerit sacramentum aut Cruceia, aut aliam quandam sanctam Imaginem, acquiret sibi veniam centum annorum.  Whosoever having one of these beads etc. shall 
1. A hundredth 1. years of pardon, at an easy rate.  do any work of mercy corporal or spiritual, or hear a Mass or a Sermon, or shall but do reverence to the Sacrament, or to a Cross, or to a holy Image, shall obtain a hundredth years of pardon.  
See what a bountiful father, the Pope is. Who would offer less for a hundredth years? surely he that will not do thus much, he is worthy to lie and fry in purgatory.  

2 Quicunque confitebitur aut communicabit, aut si Presbyter sit dixerit missam recitans devotè praeter confessionum communionem aut missam, unum patrem nostrum aut unum ave Mariam, aut aliqua alia ratione orans Deum pro sancta Ecclesia Catholica, aut pro nostro sancto Patre, aut pro Rege Galliae, aut pro pace huius Regni, aut pro conuersione Haereticorum, aut pro conuersione peccatorum, acquiret sibi singulis vicibus Indulge● tiam plenarian & remissionem omnium peccatorum suorum, Modò super se habeat supradictarum rerum aliquam.  Whosoever shall confess and communicate, or being a Priest, shall beside his mass, say devoutly one Pater noster, or one ave Mary, for the Catholic Church, or for the holy Father, or for the King of France, or for the peace of France, or for the conversion of Heretics, or other sinners: shall have for every time he doth this a plenary Indulgence, and remission of all his sins, so as he have about him one of these holy beads grains or Crucifixes.  
And what if one want all these trumperies, shall he not have forgiveness, if he do truly believe and repent? Oh when will Babylon be ashamed of such abomination?  

3 Quicunque exosculatus fuerit, cum devotione, etc. aliquam eiusmodi medallorum, etc. acquiret sibi singulis vicibus 10. annos Indulgentiae.  Whosoever shall kiss one of these beads etc. with devotion, shall have for every time he doth so, ten years of pardon.  

4 Habens super se unam ex supradictis rebus orans pro conservation, etc. aut pro Rege Galliae, etc. particeps erit singulis diebus etc. omnium sacrificiorum, jeiuniorum, precum & aliorum operum quae fiunt in coenobijs, ac si esset membrum particulare eorum.  Whosoever hath one of them about him, and prayeth for the success of the Catholic Romish religion, or for the K. of France, shall be (so oft as he doth so) partaker of all the Sacrifices, Prayers, and Fasts and other good works done in any Abbey, as well as if he were a particular member of the same society.  

5 Habens super se unam ex supradictis rebus in periculo mortis in bello aut alio in loco, ubi non fuerit illi commodum, recitans, cum contritione, Domine jesu suscipe spiritum meum etc. aut proferens sanctum nomen jesu, acquiret sibi Indulgentiam plenariam, & remissionem omnium suorum peccatorum, tam culpae quam poenae, etc.  He that hath one of these about him, if he be in danger of death, or in the battle, or in any place where he cannot go to confession, & shall with contrition but repeat these words, Lord jesus receive my spirit, or name the holy name jesus, shall have forgiveness of all his sins, and be discharged both a à poena & à cu●pa.  

* Sua sanctitas concedit ut valeant pro omnibus & in omni loco (exceptis granis) ea conditione, ut qui non sint Galli precentur pro Rege & Regno Galliae etc. Impressum Romae cum permissione superiorum, etc.  His Holiness grants that these Indulgences shall be good for all men, and in all places; but conditionally, that those that be not Frenchmen, shall pray for the King and Realm of France: Except always the holy Grains; for those are limited to belong only to France, and to be good to none but only French men.  
Imprinted at Rome with licence, etc.  
I have named some, but not all; look for the rest in the book: but in them all let it be observed, that there is not the least mention of faith in Christ, nor once so much as the name of it, nor any relation to Christ, nor his holy merits: No, these are well if they may be understood; and yet these men (if they be not Atheists) do know that all these their large promises are but wind, and their Indulgences but foam and froth, if there be not lively faith and true repentance: and if these be in a man, then let us see that Pope, Cardinal, or other Papist, who dare say that he shall not have full remission that never saw nor touched one of they blessed beads nor hallowed Grains. Thus we see how far Babylon is from being healed in this point.  
The twelfth and last wound, concerning the first Table, shall be concerning the Sacraments: both which are horribly perverted and profaned by Romish doctrine and practice. 
23 The 12. wound; The Popish Church baptizeth Bells.   
First, Baptism is profanely applied, not to reasonable creatures only, men and women, according to the Institution 
e Mat. 28. 19 ; but even to unreasonable & dead creatures. I will insist only upon one: they use to baptise bells, in most points so as Christians do Children, & in some points with much more ceremony & solemnity.  
Bellarm●n is ashamed of it, and would willingly hide and cover it, though he cannot cure it: but if he were not a Cardinal and a jesuite, he would be ashamed to cloak it with so loud a lie, as he doth: for (saith he) 
f Bellar. de Ronvere Pont. Tom. 1. lib. 4. cap. 12. Si rem reprehendunt, apertè decipiuntur aut mentiuntur: non enim campanae revera baptizantur, sed solum benedicuntur, etc. ut altaria, etc.  patet ex pontificali, etc.  it is a false slander of the Heretics; we do not baptise bells, neither in respect of the name, nor the matter of baptism: look saith he the book of the Pontificale there is no such matter: only (saith he) we bless them as we do Churches, Altars Crosses, and other things, etc.  
Is it true? then let us follow Bellarmine's advise, and look into the Pontificale, and omitting the name or word, let us stand upon the matter of Baptism. Compare therefore their baptism of a child and a Bell together, and see then whether it may not be truly said they baptise Bells. 
g Vide librum inscriptum Pontificale Romanum autoritate pontificia impressum Venetijs 1520. ●ib. 2 cap. de Benedictione signi vel campanae. Campana debet benedici antequam ponatur in campanili: paranda sint i'd o vas aquae b●nedicendae, aspersorium, vas cum sale, lintea munda, oleum sanctum, sanctum Chrisma, thimyama, thus, myrrha, thuribulun cum igne: Pontifex & diaconus &c. sint in tuis vestimentis: precibus peractis Pontifex lavat campanam cum dicta aqua, & cum pollice dexterae manus facit crucem supra campanam ab extra, cum oleo infirmorum, & intus cum chrismate, & profert interim haec verba; Sanctificetur & consecretur (Domine) signum istud in nomine Pa † tris & Fi † lij & spiritus † sancti. In honorem sancti talis Pax tibi etc.   
1. The Child must first be baptised, before it can be accounted one of the Church. The Bell must first be blessed, afore it may be hung in the steeple. 2. The Child must be baptised by a Minister, or a Priest. The Bell must, by a Bishop; or his deputy. 3. For a Child's baptism must be used holy-water, cream, salt, oil spittle, and many such. The Bells baptism or blessing must also be in holy-water, oil, salt, cream, tapers for light, etc. 4. They give the Child a name. So do they to the Bell. 5. The Child must have Godfathers, etc. So must the Bell; and they be persons of great note. 6. The Child must be washed in water. So must the Bell; and that by none but the Bishop & Priests. 7. The Child must be crossed. So must the Bell. 8. The Child must be anointed. So must the Bell. 9 The Child must be baptised, in the name of the Trinity. So the Bell is washed and anointed in the name of the Trinity. 10. They pray for the Child. So do they for the Bell. 11. At the Child's baptism the Scripture is read: So at the washing of the Bell, more Psalms are read, then at a Child's baptism, also a Gospel: and more prayers are made▪ and (excepting salvation) greater things are prayed for, and more blessings on the bell, then be for a child. 12. And public prayers made  
For better evidence hereof, and because the book is not easy to come by, take here a part of the prayers they use to that purpose.  

h Pontifical. ibid. Benedic Domine hanc aquam benedictione coelesti, & assistat super eam virtus spiritus sancti, ut cum hoc vasculum etc. in ca fuerit tinctum, ubicunque sonuerit hoc tintinnabulum procul recedat virtus insidiantium, umbra phantasmatum, incursio turbinum, percussio fulminum, laesio tonitruorum, calamitas tempestatum etc. & cùm clangorem illius audierint filii Christianorum, crescat in eyes devotionis augmentum, etc. et postea Presta quaesumus ut hoc vasculum sanctificetur à spiritu sancto etc. ut cùm melodia illius auribus insonuerit populorum, crescat in eyes devotio fidei, procul pellantur omnes infidiae Inimici, fragor grandinum, etc. aereae potestates hoc tintinnabulum audientes contremiscant.  Lord grant that wheresoever this holy Bell thus (baptised, or) washed and blessed shall sound, all deceits of Satan, all fantasies, all danger of whirlwinds, thunders, lightnings, and tempests, may be driven away, and that devotion may increase in Christiammen when they hear it: O Lord sanctify it by thy holy Spirit, that when it sounds in thy people's ears, their faith and devotion may increase, the devil may be afraid, and tremble 
et postca, Omnipotens Deus, qui, etc. tu hoc tiatinabulū coe esti benedictione perfunde, ut ante sonitum eius longius effugentur ignita iacula diaboli, percussio fulminum, etc. & quicumque ad sonitum eius convenerint ab omnibus Inimici tentationibus liberi sint, etc. & paulo post, Omnipotens Christ, qui etc. tu hoc tintinnabulum sancti spiritus roar perfunde, utante sonitum eius semper fugiat bonorum inimicus, etc.  and fly away at the sound of it. O Lord pour upon it thy heavenly blessing, that the fiery darts of the Devil, may be made to fly backward at the sound thereof, and that it may deliver from danger of wind, thunder, etc. And grant Lord that all that come to the Church at the sound of it, may be free from all temptations of the Devil. O Lord infuse into it the heavenly dew of the holy Ghost that the devil may always fly away before the sound of it, etc.  
Thus at Bellarmine's request we have looked into the Pope's Pontificale, and let the Reader judge what we have found: he rebukes us for laying it to their charge that they baptise bells, and for proof that they do not, sends us to the Pontificale; but surely he thought that we could not have seen the book, else he would never have referred us thereunto: for upon sight thereof, it is apparent to be a more solemn baptism then that of the child is; for the solemnity is longer, the Ceremonies more, the prayers to greater purpose, the minister of greater place, then be required to a child's baptism; & every thing doth so concur in it that is in baptism, that Bellarmin himself confesseth that though the pope doth not, yet others generally do call it the baptizing of bells, because they see them sprinkled with water, and have names given them 
i Bellar. tom. 1. de Rom. pont. lib. 4. cap. 12. Nomen Baptismi non a Pontificibus sed avulgo campanarum benedictioni accommodatur etc. quia vident eas aqua aspergiet eis nomina imponi, etc. .  
But it is not the name we stand upon, but the matter: concerning which, whereas they pray that the sound of that bell so washed and sanctified as afore may drive away the devil and all his fiery darts, I would ask Bellarmine, or any of his Chaplains, whether this be spoken in jest or in earnest, in formality as words of course, or in faith as a holy prayer. If they know the prayer to be impossible, not to have any warrant, but merely to be a state Ceremony, and done to amaze the poor people etc. then it appears they be Cozeners and Atheists that make Religion a pretence to all their purposes: But if it be in earnest, and they know it to be a prayer of faith, and have warrant from God's word for it, than it were possible to drive away the devil and all his temptations out of a kingdom: for so many Bells might be hallowed and washed, as might hang, one within the reach of another's sound; and so if the words of this prayer be true, a Devil might not stay in the realm: and that Realm were very worthy to have the devils company, that would not willingly be at the cost to have so many bells though they were of silver, and to have them baptised though it were in costly water.  
To conclude, Bellarmine pleaseth to sport himself a little with us and saith; The Heretics object to us that we baptise Bells; but its marvel (saith he) that they do not also say, we catechize and instruct them, that so they may sound out the Articles of Faith 
k Obijciunt nobis haeretici quod baptizamus Campanas. Mirum vero est quod non etiam dicunt campanas a nobis antea catechizari et instrui, ut possint fidei symbolum resonare. Bellar. ibid. 24. 4 : But it is very likely the jesuite had not seen or not well perused the Pontificale: for if he had, he might have found that they pray to GOD to give the HOLY GHOST to the Bell, to bless it, to sanctify it, to puri●●e it, to pour heavenly blessings upon it, and the dew of God's grace. Certainly if this be a lawful an apt and fit prayer for the bell, they may also catechize it: for it is doubtless as capable of instruction from man, as of any spiritual and heavenly blessing from God.  
Thus it is proved, I hope, that the Romish Church (in some sort for the name, but especially for the matter) doth baptise Bells.  
It remains but to see 
24 The twelfth wound not healed; for the Romish Church still baptizeth bells.  if this wound be healed, or no.  
But I answer, this was not the superstition of the old and ignorant times only, but is even the present impiety of that Church: for, of late, Clement the eight, pretending to have the Pontifical revived and reform, caused it to be printed at Rome before his face 
l Vide Pontificale Romanum Clementis 8. Pont. Max. jussu resti tutum atque editum Romae 1895. et legatur eiusdem Clementis Constitutio. ibid. praefixa, pro eiusdem libri autoritate & approbatione.  by his authority, in a fair letter, and with most goodly pictures: and indeed many things are left that might make against the Pope, and many added that may make for him.  
But as for this blasphemy and abuse of God's holy Sacrament, it stands untouched, unaltered, and allowed for a good and Catholic practice in every particular as I have afore set it down, and in many more: Oh BABYLON, BABYLON, when wilt thou be healed?  
The other sore of this wound is touching the Lords Supper 
25 The other sore of the 12. wound; That though Christ ordained the contrary; yet it is not necessary for Christians of the Laity to have the sacrament in both kinds, but only the bread & not the Cup.  which they maim and mangle, sacrilegiously taking the Cup from the whole Laity. This wound is not very deep, for it is not old: but it is wide, for it is general: and it is a foul one; for it maimeth the Sacrament, and crosseth Christ● own Institution. They were a hatching it sometime before, but at last the monster was brought forth in the Council of Constance when they decreed thus, 
m Concil. Constant. sess. 13. Synodus declarat decernit & definite, quod licet Christus instituerit et suis discipulis administraverit sub utraque specie panis et vini; et similiter quod licet in primitiva ecclesia hoc sacramentum reciperetur a fidelibus sub utraque specie: tamen haec consuetudo est rationabiliter introducta, quod a conficientibus sub utraque, à laicis tantummodo sub specie panis suscipiatur. Et habenda est pro lege haec consuetudo, etc. et pertinaciter asserentes oppositum tanquam haeretici arcendi et puniendi sunt: et quod nullus Presbiter sub poena excomunicationis communicet populum sub utraque specie panis et vini, etc.   
That notwithstanding Christ ordained the Sacrament in both kinds, and though the eldest Church did so receive it, yet for all that, this custom is lawfully and laudably brought into the Church, that the laity shall receive but in one kind only; and that whosoever shall hold the contrary, shall be proceeded against as heretics: and all Priests are commanded under pain of excommunication, that they give not the Cup to the laity: and they that do and recant not shall be punished as heretics.  
This wound hath Bellarmine, and other of the craftier sort of them sought to cover, but not to cure: and it would satisfy a man in this point though he wavered before, to see how slily & superficially he deals in this question 
n Bellar. de sacram. Euchar. lib. 4. cap. 26. tom. 3. : This abuse is so horrible, the injury to the sacrament, & the wrong to the laity so notorious, the absurdity & impiety of the practice so without all colour of defence, that if they were not without grace and past hope of recovery, & such as have resolved to amend nothing, they would have reform this long ago.  
But hereby it is apparent they are plain Statesmen & Politicians, who have nothing else in their head, but to maintain the height of their hierarchy, and Majesty of their Monarchy. Even this one particular is sufficient to make demonstration hereof; seeing they will not amend that which they see and know to be contrary to Christ's Institution; and whereof many of the better sort of themselves are utterly ashamed.  
But it is so far from being healed at all, that it is rather worse and worse 
26 The latter sore of the 12. wound not yet healed, but spreads further. . Look in their new edition of the councils this last year, and there is no reformation of this evil 
o Vide postre●am edit. Concil. per Bininum. Colon. 1606. Concil. Constant. sess. 13. in. 2. part tomis tertij. p. 1589. , no plaster laid upon this sore, not so much as a marginal note to qualify the Nonobstante to Christ's Institution; but rather all is made worse than it was afore in the former and elder impressions.  
Nay, it is so far from being healed, that contrariwise, it is made daily a wider and deeper wound: For now it is made in that Church a sin against the first Commandment of the moral law, for a man to receive the Sacrament in both kinds 
p Vide librum inscriptum Excercitium pietatis, in gratiam studiosorum, autoritate Cardinalis Radzivilij, scriptum & editum. Colon. 92. In cap. de methodo rectè confitendi, Circa primum praeceptum inquiratur an fecerit aliquem exteriorem actum infidelitatis vel haeresis etc. ut sub utraque specie communicando, etc. . So then seeing we know Christ appointed it in both kinds, and now the Romish Church prohibits it under pain of mortal sin; alas what hope is there that this Church will ever be reform, that condemns the obedience to Christ's institution and commandment, as a deadly sin?  
Let us now proceed to such wounds, as may be more properly referred to the second Table of the moral law.  
Touching wilful murder, it hath been their doctrine and practice since the misty times of ignorance, that 
27 The 13. wound; That it is lawful to have sanctuaries forwillfull murder.  Churches and Churchyards, and Bishops houses, and some such other places be sanctuaries, that is, places for refuge for the offender; unto which if he do fly, and settle him●elfe, he cannot, nor may not be prosecuted by course of law and justice, but is there safe, as long as it pleaseth the Clergy to retain him.  
Thus writeth Pope Innocent the 3. in his decretals to the King of Scotland, who in those evil days (poor man) held himself not of power to punish malefactors of his own kingdom that had taken sanctuary, until he had sent to the Pope for his advise.  

q Corp. Iuri● Can●nici Decretal. li. 3. tit. 49. cap. 6. Si fugiens ad ecclesiam liber sit quantumcunque gravia maleficia perpetrauerit, non est violenter ab ecclesia extrahendus, nec inde damnari debet ad mortem, vel ad poenam; sed rectores ecclesiarum sibi obtinere debent membra & vitam, etc.  To your question, Sir (saith the Pope) I answer thus; If he that hath taken sanctuary be a freeman, then is he not to be taken violently out of the Church, not though he have committed never so grievous crimes, neither may he be condemned thereupon either to death or other punishment; but the Clergy, and governors of that Church are to obtain for him liberty and safety of life and limb etc.  
Some may here object that afterward in the decretal he makes exception of some crimes: true, of night robbers, but not of murderers. Neither was this proper to Italy or to Scotland, but the general sore of all nations. In England we had many, but especially 3. most famous sanctuaries:  
One at Beverley, in Yorkshire, erected by K. Athelstane, where in the Church was set a chair of stone, and this inscription written over it;  
This stone chair is called Freedstoole, that is the chair 
r Vide Britamnian Camdeni in Com. Eborun. Haec sedes lapidea dicitur Freedstool id est p●cis cathedra, ad quam reus ●ugiendo perueni●ns omnimodam habe● securitatem.  of peace, whereunto if one that is guilty do fly and sit in it, he shall have all sufficient security.  
Another at Battle abbey in Sussex, where the Conqueror won the victory, and in memory thereof, building that Abbey he endowed it (with the pope's consent) amongst others, with this privilege 
s Vide eundem Camdenun, in come. Sussex haec sunt verba diplomatis; Si quis latro vel homicida, vel aliquo crimine reus, timore mortis fugiens ad hanc ecclesiam pervenerit, in nullo laedatur, sed liber omnino dimittatur: Abbati vero ipsius Ecclesiae liceat ubique latronem vel furem de suspendio liberare ●i forte superuenerit. ;  If any thief or Murderer, or any other malefactor (what soever his fault be) for fear of death do fly and come to this Church, he shall not be hurt by any means; but shall be dismissed, and let go again with safety and freedom. And further it shall be lawful for the Abbot of the said Church, in all places wheresoever he shall hap to come, to save one thief from the gallows. 
These be the very words of the Charter itself. The third and not the least was at Westminster: whereof there is often and famous mention in our Chronicles, as being a place of frequent and ordinary refuge for great Malefactors, and the name remains there to this day. And these were not so much the facts of ignorant and superstitious Kings, as the general received doctrine of the Romish teachers, & the public deed of their Popes themselves 
t Vide decretal, Sext. & Clement: in tit. de ecclesiarum & coemeteriorum immunitatibus, etc. .  
This was so in the old time (will some say) but now it is otherwise. I answer: Nay, this is not healed, but rather is much worse. To this end, let us consider a little of some of their latest and principal writers in this case 
28 The 13. wound not healed; for Popery alloweth sanctuaries for wilful murder still. . A great Clerk of Rome, a favourite of Pope Gregory's the xiiii. and one of his principal Secretaries, some 12. years ago writes a great volume of this and other Immunities, which he saith by their religion belongs to holy persons and places; let us observe a few of his words 
u Vide Anastasium Germonium de sacrorum immunitatibus. lib. 3: cap. 16. art. ●. etc. .  
Not Clergy men only, but even the very Churches 
Habent et ecclesiarum aedificia, suas immu nitates. Nam qui ad eas confugiunt, quodammodo sacrosancti effecti, nequeunt inde extrahi, nec in vincula conijci ultimóue supplicio affici, aut aliqua membrorum detruncatione plecti, sed veluti in arce tutissima positi ab inquirentibus inviolati remanent.  themselves have their privilege: for Malefactors flying to them, are in a sort made holy thereby, insomuch as they may not be taken away thence, nor be cast into prison, nor be touched in life, nor limb, but shall there be safe from all pursuers, as in a Castle or most strong hold, etc.  
And not only puts he down this for Catholic doctrine, but he will also needs have it to be ex iure divino: and whereas Covarruvias (as learned as himself at least) disproves it very sufficiently 
w Didac. Covarruvias. variarum resolute. lib. 2. cap. 20. Num. 2. v. 2. & 3.  and concludes it to be but de iure positivo, this darling of the Popes will not suffer so much amendment as this, but condemns Covarruvias, though he cannot confute his reasons, and concludes it to be de iure divino. 
x Idem Germonius ibid. art. 7. .  
And whereas one johannes Ferrariensis, a famous and learned Lawyer, argueth fondly and truly that Churches should not receive murderers not be sanctuaries for thieves, seeing Christ cast out even buyers and sellers which are not so ill 
y joh. Pet. de Ferrar. practica Papiensis, cap. de forma inquisi. vers. ex his potest. ; The Pope's Secretary, scornfully casteth away both his opinion and his reason 
z Germonius ibid. art. 15. ; yet is he never able to overthrow either the truth of his opinion, or strength of his reason: but so unwilling are they to be healed in any thing, that if any one of them do but begin to see the truth, and do but glance at it or incline to it, presently he is nipped in the head and condemned, as here the old Lawyer is reproved by the later; and when as he would have had this wound healed, this darling of the pope's will not suffer him, but answers that his reason is nought and not worth a rush.  
And yet not content, he goeth further, and saith; that not only Churches consecrated, but though they be not as yet consecrated 
a Idem ibid. art. 23. 24. , yet they be sanctuaries: and not the Church only, but even the Churchyard, yea though it be disjoined from the Church 
b Idem ibid. art. 30. & 34. .  
Nay further, that even hospitals 
c Idem ibid. art. 27 , yea private chapels in men's houses, if they were built by the Bishop's authority 
d Idem ibid. art. 29. , have privilege of sanctuary to receive a murderer flying unto them. And least murder should not find sufficient shelter in Romish religion, he tells us further, that even the Bishop's Palace is a sanctuary, if a murderer fly unto it, if it be within 40. paces of the Church; or (though it be more than 40. paces off) if it have a Chapel in it 
e Idem ibid. art. 43. etc. . And yet further, if a murderer going to execution, after a just sentence, or afore trial, being pursued, do meet a Priest carrying his breaden God, and do fly to him, he is privileged from the power of the law 
f Idem ibid. art. 52. .  
And lest we should think it strange, to give this honour to the church that is God's house, or to the bread which they say is their God, he goeth yet one step further, and tells us that 
g Idem Germonius ibid. lib. 3. cap. 6. art. 51. etc. Tanta est huius dignitatis Maiestas, ut non Cardinalis solum velut sacrosanctus absque sacrilegij culpa tangi non possit, verum nec ille quiad capitale supplicium ducitur, si Cardinali ob●iam factus ciusque pileum aut vestem attigerit etc. occidi nequeat: sic Baldus & reliqui; unus tantum Cor●etus tenet i● contrarium: sedeius argumentis excellenter satisfacit Cardinalis▪ Albanus. ,  A Cardinal of Rome not only is so holy a person in himself, that he may not be touched without sacrilege; but if a murderer or malefactor, that is carrying to execution, if he have the good hap to meet a Cardinal, and can touch either his hat or his robes, he is discharged from the sentence of the law. 
Lo, here is a holy person indeed; a cardinals coat, or hat, shall have more privilege than had either the coat or the flesh itself of Christ jesus: he would not deliver any murderers from death, only one he delivered; namely, Barrabas, and he himself died in his room 
h See the story of the passion. : and if my Lords the Cardinals should do so, surely they would meet no murderers in the street.  
But to go forward; the law saith, the Murderer shall die 
i Gen. 9 6 ; and Christ saith, he came not to dissolve the law, but to fulfil it 
k Matth. 5. 18 : but the Cardinals will not fulfil the law, but dissolve it. The Murderer shall die, saith God: true, saith the Pope, unless he hap to touch the hem of one of my cardinals coats, for than he is acquitted.  
But is this healed and reform? nay alas, one Antonius Corsetus, a learned Lawyer, misliking this, because as he saith truly 
l Hoc stante, daretur materia delinquendi, propterea quod homines audaciores fierent & delicta remanerent impunita: sic Anto. Corsetus in suis singular. in verbo Cardinalis. ; this being so, there will be an occasion given of much evil, and bloody men will hereby take liberty to offend: He is not suffered to make any motion for reforming of any thing, but is contrariwise turned away with this censure, that his reasons are slender and nothing worth. And thus, when he is dashed out of countenance, who would have healed this wound, then comes the Pope's Secretary (a true child of Babylon that will not be healed) and to make the wound wider and deeper, brings a reason for this power of Cardinals, worthy of himself 
m Idem Germonius ibid. cap. 6. art. 51. Non sunt hody Cardinales deterioris conditionis quam olim fuerunt Virgines vestales: quarum autoritas apud Romanos tanta fuit. ut si ad capitale aliquis supplicium duceretur, & fortè fortuna transisset Vestalis, is necari non posset. ; If (saith he) the Virgin-vestalls in Rome healthenish had this power, that if a person condemned met one of them in his way to execution, and could get to touch them, he was thereby delivered from death; as he proveth out of Aul. Gellius 
n Aul. Gellius, noct. Att. lib. 10. cap. 15. : Then much more ought the Cardinals to have this honour in Rome being now Christian.  
Yea, but is there not danger to multiply murders, and defeat the law by this means? for may not a Cardinal come for favour, and on set purpose? may he not be entreated, may he not be corrupt and be hired to come? There be now also many Cardinals, about 60. or 70. if any of all these be in the streets, murderers may escape; and there be few days, wherein some of these stir not abroad: To all these material objections, what doth he answer? surely an easy answer hath he for all:  
o Germonius ibid. art. 52. Ne detur occasio delinquendi, et ut omnis prava suspicio tollatur, damnatus gaudet hac immunitate, si Cardinalis non data opera sed casu transeat.  This privilege belongeth, without all question, to the cardinals person, if he come by chance, and not on set purpose: for so it was also in the case of the Virgins Vestal. 
But how shall it appear, that he comes not purposely? In that case the vestal Virgins, that never might swear, were put to their oath 
p Aul. Gellius ibid. .  
But for all that (saith this Pope's darling) my Lords the Cardinals may not swear, they may not be so disgraced as to be put to their oaths: How shall it then appear? he must (saith he 
q Licet Vestalis nunquam iurasset, hoc tamen casu eas iurasse, certum est. At Cardinalem devinci jusiurandi religione minime vellem: itaque non iuranti sed asserenti se forte fortuna in damnatum incidisse credendum est, cum ei in gravioribus negotijs fides adhiberi solet: ut si sedis Apostolicae legatum se esse dixerit, fidem ei habendam volunt nostri joh. Andr. Bal. Alb. etc. Idem Germonius ibid. art. 53. etc.  be believed upon his bare word. So than if a Cardinal have but the conscience to tell a lie (which, how small a thing it is in popery, and how many excuses it hath, who knoweth not?) than it is here apparent that the vilest thief, and murderer in a country, may easily escape the halter at Rome.  
Now to conclude, see how many helps there be for a Murderer in Romish religion; first by places, then by persons privileged. Places privileged be, 1. a Church, 2. a Churchyard, 3. an hospital, 4. a Bishop's house, 5. a private Chapel; all these shall deliver a man from trial (were this so in London, how should any murderer be brought to the Bar? no street could he pass through, but he shall find one of these 5. places): then by persons privileged; which be, first, a Cardinal riding by: which because it is but in few places; therefore the second is a Priest carrying the Sacrament, and that is in every town: To touch either of these, doth deliver from death a murderer condemned by law.  
Thus we see, a bloody Church is a defender of blood and murder; for let any wise man consider, how many thousand murders in a year, may be sheltered and shuffled over by these means. And yet sanctuaries are but one means to cloak murder, they have many more (not so fit to be stood upon at this time): but the end and effect of them all is this, that poisoning, stabbing, kill, and all kind of bloodshedding is so rise in popish States, that the better sort of themselves do bitterly complain of it. Oleaster a spanish Inquisitor (and therefore not partial on our side) hath these words; 
r Vide Hieronimum ab Oleastro, inquisitorem ulissiponens. in suis Comment. in Pentat: In cap. 4. Genes. pag. 17. Video (in quit) homicidia fieri, netamen video homicidas puniri: sunt enim hody mill modi excusandi homicidam; quorum vnuus est ecclesiam appellare, Clericum se dicere, & statim judices quos volunt a summo pontifice impetrate, qui eos absoluunt, parva aut nulla poena imposita; & sic homicidia multi plicantur.  I see daily (saith he) murders are committed: but I do not see the murderers are punished: for we have at this day a thousand ways to excuse murderers; whereof one is to appeal to the Church, & to say he is a Clergy man, and presently to get from the Pope such judges or Commissioners, as themselves will, who by and by discharge and absolve them, upon a little punishment or none at all, and thus murders are multiplied every day, etc.  
Let these words be well observed, and what he was that spoke them; and if this be so, so fa●re from Rome as Portugal is, then we may easily judge how the world goeth at Rome and near unto it.  
Against all this what can be said? that this Anastasius is an Author suborned by us? Nay, Posseuine the jesuite will for that answer for us, having canonised him in his catalogue of catholic Doctors 
s Possev. Ies. appar. sac. tom. 1. lit. A. Anastasius Germonius Archidiaconus Taurinensis edidit libros de immunitatibus ecclesiasticis, inter al. etc. : what then? that he is but a trivial fellow, and of no credit nor authority? Nor so: for he was public professor of the Pope's law, at Turin, & in great office and authority both with Gregory the 14. and Clement the 8. 
t Idem Posseu. ibid. Augustae Taurinorum publicè Canones interpretabatur & nuper orator ad Clement 8. pro sereniss. urbini duce & utriusque Romanae signaturae referendarius.  and his books be dedicated to the Popes and Cardinals, printed at Rome with sovereign authority, and special commendation (u). Nay the Pope himself with 
Anastasij Germonij, Civit. Ro. Archidiaconi Taurinensis & protonotarij Apostolici de sacrorum immutatibus lib. 3. ad Gregorium 14. Romae. 1591.  his own mouth commended the book, to the Cardinals, and said that the whole Clergy, and the Council of Cardinals by name were greatly beholden to the Author for it 
w Vide eiusdem Anastasij Epistolam dedicat. ad Gregorium 14. Pont. Max. : So that it is more than impudency for any Papist, to make question of the authority of his doctrine.  
What then can be said? that these sanctuaries stand indeed allowed for some faults, but not for murder? If it were so, the fault were less: but the truth is otherwise.  
For though it be certain and confessed by themselves, that by the civil law, Murderers, and Ravishers, and Adulterers are excepted 
x In §. Quod si delinquentes Authent. de manned princip. : Yet Germonius shameth not to answer that the Civil law is corrected in this point by the Pope's law, and that therefore we are to stand to it 
y jure Civili, adulteri, homicidae, raptores ex eccl. abduci possunt: sed Ius Civil per pontificium hac in part correctum est; & ideo standum est huius dispositioni etc. sic Germonius de sacrorum immunitatibus, lib. 3. cap. 16. art. 57, etc.  and not to the Civil law: Now who are excepted by the pope's law? only night-robbers, and setters of high ways 
z Germonius ibid. art. 56. ex jure Canonico & communi sententia. : but as for murderers, adulterers, and ravishers, these find favour in the Pope's law; for they be Amici Curiae: but thieves, and robbers are not so: and therefore this Germonius concludes that though the Scripture be plain and many Doctors; yet, a murderer is not to be taken out of sanctuary, unless there be more than murder, as deceit, and treachery. What then may be said? that this Germonius is but one Doctor, and his opinion is not to be taken for a doctrine? I answer, his judgement is allowed by the Pope himself, and his opinions are fortified with consent of other popish Doctors: But that we may see he walks not alone in this way; one Stephanus Durantus, writing also of late, of the rites of the Romish Church, delivereth the same for a general doctrine of that church, though he being a Frenchman, is therefore the bolder and saith that neither in France nor in England they have been permitted by the kings with such absolute allowance as elsewhere. 
a Stephanus Durantus de ritibus ecclesiae catholicae Romae 91. ad G●●gor. 14. vid. 1. ca 26. art. 10. Ea erat ecclesiae religio & immunitas, ut ad eam confugientes non liceret inde extrahere, vel eis aliquam vim infer.   Such saith he is the honour and immunity of Churches, that malefactors flying to them may not be taken out, nor have any violence offered them. 
This book also is of special authority, dedicated to P. Gregory the 14. and by him accepted with special allowance: and in a Bull or constitution of his, he affirmeth it is a work, serving greatly for God's glory and the edification of Christian people, and that it is approved and allowed by the great M. of his palace 
b Vide bullam Gregorij 14, Duranti libro praefixan: hoc opus etc. ad gloriam Dei & totius populi Christiani aedificationé, etc. & à Magistro sacri palatij nostri visum & approbatum. , to whom belongs the sovereign and highest authority to censure all sort of books.  
And last of all, jacobus de Graffijs, the great Casuist, and Grande Poenitentiarie, within these 7. years hath determined this question; affirming that the murderer may not be taken out of the Church, no not though he broke prison and fled thither, unless it were murder joined with treachery and treason 
c jacobus de Graffijs decis. aur. cas. cons. to. 1. cap. 48. libri secundi: art. 5. 6. 7. reus in causa civili & criminali gaudet immunitate ecclesiae etiamsi carcerem confregerit, & ad ecclesiam confugerit: Et non ex●pitur homi●idium nisi proditione commissum aut ab Assasinis. .  
Thus we see how Babylon is healed in this wound. And hereby it is apparent to all that will see, that she is a bloody Babylon: and as in many other respects for her cruelty, so this way also, for this doctrine and practice she is a bloody synagogue: and no marvel though the holy Ghost say, that in her is found the blood, not only of the Saints and Martyrs, but of all that was shed upon the earth 
d Revel. 18. 24. . For as she hath made herself the principal agent in shedding the blood of Saints and Martyrs: so hath she made herself accessary by this her doctrine and practice to all the murders & bloodshed upon the earth: for, to maintain so many refuges and defences for a sin, is to maintain the sin itself. Therefore leaving this bloody Church weltering, and wallowing, and bathing herself in blood, let us proceed to that remains.  
Touching the honourable estate of marriage, and the dishonour of it, which is, adultery, & fornication; it is lamentable to see what is the doctrine and practice of the Romish Church. For first, they give a public and open toleration of the stews, wherein whoredom is practised as daily and commonly, as other civil and lawful actions 
29 The 14. wound; Romish Religion permits stews publicly. : nay their rent is taken, and duly paid, (a part of it) to the Pope, or as he shall appoint it: Thus complains and cries out Agrippa, a man of no mean place, nor ordinary understanding; 
e Cornel. Agrippa de vanitate scient. cap. 64. Corinthij, Cyprij, Babylonij alijque Ethnici Graeci, nonnihil a meretricio quaestu aerario suo addiderut, quod quidem in Italia non rarum, ubi etiam Romana scorta, in singulis hebdomadis julium pendent pontifici: qui census annuus saepe excedit viginti millia ducatus.   
The Corinthians (saith he) and Cyprians, and Babylonians, and other heathen Grecians did increase their revenue, by the gain of the stews, which in Italy also is at this day no rare nor unusual matter. For the whores of Rome do pay weekly to the pope a julio a piece (about six pence sterling) the whole revenue whereof in the year, doth often exceed the sum of twenty thousand Ducats, etc.  
Alas! will some say; the Pope cannot hinder this: therefore seeing he cannot help it, he hath used, (such was the wisdom of elder ages) to make the best use he can of an ill matter.  
But I answer; first, the holy Ghost commands us to have nothing to do with an ill matter, but keep us far from it 
f Exod. 23. 7 Ephes. 5. 11 , though we cannot hinder it: Again, if the Pope cannot hinder it, yet he can refuse to have any gain from it; and so he would but that he thinks it sweet: but if he were of David's mind who would not drink that drink, that cost men the venture of their lives 
g 2. Sam. 23. 14. , surely he would not take that gain that costs men and women their souls.  
But I answer further, he could and might hinder it, and will not. If he himself and his favourites speak truth, he wants no power for nothing that he will do: therefore for reforming the stews, it is clear he wants will, but no power. Against God's truth, and us the Professors of it, whom he calls heretics, he wants no will, and therefore he wants no power. Let him punish whoredom, as he doth that, that he calls heresy (though it be the truth): let it be as unlawful in Rome to keep a stews, as to have a Protestant Church, and then we should soon see as few, and fewer whores in Rome, then there be good Protestants. But whoredom is none of the underminers of his State, nor enemies of his Crown as our religion is: therefore our religion must down when stews must stand. But some will further object, If this have been so, it is the fault or corruption of his officers, & not to be imputed to his Holiness. But I answer, the pope useth not to be so negligent of his estate, as not to look at a revenue of 20000. ducats a year. And to take away all cause of this cavil, and to make it more apparent that the Pope is the head of the whereof of Babylon; Pope Sixtus 4. scarce 120. years ago, built a stews in Rome, of his own erection and foundation, so saith the same Agrippa. 
h Cornel. Agrip. de vanit. scient. cap. 64 Lycurgus & Solon lupanaria aedificavere, etc. sed & recentioribus hisce temporibus Sixtus pontifex Max. quartus, Romae nobile admodum lupanar exstruxit.   
Lycurgus & Solon, heathen lawgivers, erected public stews: but that is no marvel; for of late years, Pope Sixtus the fourth builded a goodly stews in Rome.  
Lo here, the Pope's Holiness, the founder of a College of devils, a stews for whores: surely because he scorned ordinary company, he built that for himself, and his Princes & peers, the Cardinals. Thus we see it confessed & proved by a learned Papist, that a 100 years ago stews were maintained, nay erected by the Pope: and that he takes gain & rend of them. If any man object against Agrippa, as no competent witness: I answer, the Pope indeed hath prohibited 
i Vide indicem lib. prohibit. Clementis 8. in litera H.  his books to be read; but it had been more reason to have disproved and confuted his assertions: but let the Pope condemn him as he will, for his bold speaking of truth; it is known to all that know him, or his books, he was a Papist for the most part: and whatsoever he was, he had no reason to belly the Pope; we hired him not, we thank him not for any thing but truth: yet for more certainty hereof, hearken to another, who being an Inquisitor, is beyond all exception that way.  
Thus complains Oleaster (a Spanish Doctor), upon that Text of Deuteronomy 
k Deut. 23. 18  thou shalt not bring into my house the hire of a whore, for it is abominable.  

l Oleaster in Comment. suis in Pentateu. In Deut. cap. 23. fol. 270. Displicuerunt semper Deo turpia lucra, ideoque vetat ne merces meretricum ei offeratur: at nunc cùm ecclesia & ministri mundiores esse deberent, omnia haec acceptantur, qualiacunque sunt & undecunque venerint.  Filthy gains, saith he, were ever abominable to God, & therefore he forbids to bring into his house the hire of a whore. But now in the new Testament, when the Church and Ministers thereof should be much more clean and pure then afore, all manner of filthy gains are accepted and taken, how vile soever they be, and whencesoever they come.  
Thus all gain is sweet, and all rend welcome to the Pope, though it come from whores: so true a friend to stews and whores, is the whore of Babylon.  
But will some say, this might be so in the elder times, that were of more liberty, because all was quiet: but now since Luther rose, and the Church hath been wakened by heretics, this wound is healed.  
No, this wound is not healed, as I will prove by their late and modern writers. 
30 The 14. wound not healed: for the Romish religion, doctrine & practice tolerate stews still.   
Navarrus one of their greatest Canonists of this last age, and one whom the Popes held worthy to be called to Rome, for his continual advise & direction 
m Martinus Azpil. Navar. Hisp. juris cononici scientis. ideque theolog. insignis etc. Haec Posseu. in apparatu sac. tom. 2. lit. M. , deals very plainly in this matter, and saith, that 
n Nau. Manual. c. 17. nu 195. pa. 433. edit. Wirceb. in 8. 1593. Licet potestati publicae permittere meretrices in aliqua part civitatis: et postea, alicubi constituuntur eis patroni, & domus eis locantur carius quam honestis locarentur: et in hac urbe Romana, sciente & patiente papa locantur et semper consueverunt locari domus meretricibus: et confessarij absoluunt et semper absoluerunt locatores eorum sine proposito abstinendi à tali locatione, etc.   Kings, Princes, States, and Magistrates of Cities, appointing stews, and setting out places for them in some convenient place of their Cities, wherein whores may exercise their whorish trade, it seems (saith he) to be no sin in them. 
See here a piece of spanish devotion and modesty. Surely, no marvel though this man were sent for, from Spain to Rome: for it seems by this doctrine he was for the Pope's tooth, and much more for his Cardinals.  
Alphonsus Vivaldus, another learned Spaniarde, wrote a book of matters of conscience not long ago, of so great account amongst them that they call it the golden Candlestick. It hath been often printed, and within these 7. years was by the Pope's special Commission purged, and reprinted: he writes thus 
o Martinus Alphonsus Vivaldus, theol. & juris canon. professor & poenitentiarius mayor, etc. In Candelabro aureo. tit. de Confession, numero 60 Vtrum hae meretices censeantur excommunicatae, per synodales constitutiones, quae nec consitentur, nec communicant? respondeo, etc. Meretrices num quam publicantur nec denuntiantur pro excommunicatis in ecclesia: nec visum unquam fuit, aliquem hac de causa ab earum participatione fugisse, etc. Pro resolutione dico, quod si non confiteantur nec communicent per 10. aut 20. annos, non ideo incurrunt poenas ecclesiae in detestationem sui pessimi status, quia meretrices non sunt dignae laqueis legum. pag. 81. editionis Brixiensis 1588. .  First, he makes a question, whether in the yearly excommunication pronounced by the Bishop, against them that do not confess and communicate, whores in the stews be comprehended, or no: and he resolveth that they be not, though they neither confess nor do communicate; and gives his reasons. 1. For that whores, in the Romish Church, be never published nor denounced excommunicate. 2. No man refuseth their company, notwithstanding that yearly excommunication: and concludeth further that though one continue a whore for twenty years long, yet doth she not incur the Censures of the Romish Church. 
Oh excellent doctrine, and fit for the Romish Church: but all this will some say is salved by this that followeth. Nay, contrariwise say I, the wound is made worse; and by the craft of that that followeth, observe the subtlety and iniquity of Romish teachers: for this is done (saith he) in detestation of their ill life: the Church doth so detest their manner of life, that she will not think them worthy of her censures: oh notable shift! are they too bad to be punished, & not too bad to be suffered? doth the Romish Clergy think them so vile that way, and yet allow them? see the iniquity and filthiness of this religion.  
Thus its apparent by the great Confessor Vivaldus, that the Romish Church excommunicats not common whores, nor them that go to them: & another as great a Clerk as himself, saith it is the common opinion 
p jac de Graffijs. tom. 1. lib. 1. cap. 9 art. 8. & 9 .  
But yet to show better that this wound is not healed, hark a little what the grand poenitentiarie, jacobus de Graffijs, saith; 
q jacobus de Graffijs decis. aur. cas. cons. tom. 1. lib▪ 2 cap. 75. art. 3. et 4. pag. 348. Sed quare ipsa ecclesia lupanaria permittit & per consequens fornicar. quod est mortale peccatum. Respondeo quod ecclesia quandoque tollerat minus malum praesens, ut evitet maius malum futurum, quod verisimilibus coniecturis speratur: sic ca● etc. ubi ecclesia tolerat meretrices ad evitandas promiscuas luxurias et foedissimas coiunctiones: & sic non illud peccatum approbat, sed dissimulando tolerat, ut eo medio adulteria, Incestque atque alia luxuriae crimina compescat. Hinc etc. Et in tantum tolerat lex huiusmodi fornicationes, ut etiam cogat publicas meretrices ad fornicandum cum quocunque juxta tamen mercedem.  But if fornication be a sin, then why doth the church herself permit stews, & consequently fornication, which is a mortal sin? I answer (saith he) that the church sometime tolerateth a less evil present that she may avoid a greater evil to come, that is probable to fall out: and this he proves out of the Canon law; & so concludes that the church doth tolerate stews and whores, to avoid greater sins not approving the sin of fornication, but by connivence, or dissimulation tolerats it, that so she may restrain & keep young men from adulteries, incests, and other crimes of that kind: then he goeth further to prove his conclusion; which he doth out of the practice of heathen lawegivers, and by the civil law, & would prove it out of the Fathers: & then to make up the measure of his iniquity, he addeth that the law doth so far forth tolerate fornications in stews, that it takes order to compel the whores to refuse no man, if he offer her, her pay: the words are too bad to be repeated in english.  
And to show that he is a true child of that Babylon that will never be healed, & that he is as graceless in this point as his mother, afterward in his 2. tome (which he put out in his more mature years) he hath again the same doctrine in as ill or worse words; 
r Idem Graffius ibid. tom. 2. li. 3. c. 28. art. 3 6. Ad meretrices accedere, quamuis sit peccatum mortale, tamen ecclesia illud peccatum tolerat, ad euitādū maius malum, etc. et in hoc casu ecclesia censuran restringit, ne forsan deteriores sint, etc.   
And to conclude, for the better encouragement for women to be whores, and the better to please their carnal & wicked minds, Cardinal Tollet a jesuite, out of his jesuitical modesty, and his Cardinal like respect to the stews, delivers this doctrine; 
s Fran. Tolletus Ies. Cardinal. Instructio sacerdotum. lib. 5. cap. 17. art. 3. Mulieres accipientes pretium pro vitio carnis, non obligantur ad restitutionem, (quia ista actio non est mala contra justitiam) quamuis sint Virgines et coniugatae, et cuiuscunque conditionis: et quamuis accipiant pecunias in excessu, ultra pretium actus turpis, si liberè donetur illis.   That whores taking money of men, for their sin, be they married or unmarried, though it be never so much above their due, are not bound to restore any of it again, if it be once given them; and gives a reason for it, because, saith he, this action is not against justice, etc. 
Certainly the stews are much beholden to Cardinal Tollet for this doctrine: but, what justice and modesty, and the Church, and the truth and God himself do owe him for it, he feels afore this time, except he repent. 
t Obijt Tolletus. Romae. 1596   
Thus it is the present doctrine of the Romish church that she alloweth stews by public toleration, to avoid greater evils, and censureth not the whores for it; nay, ties them by a law to refuse no man, and ties men by a law to pay the hire; and for this end allows them Courts, judges, and Officers, and taketh part of the benefit arising. Now, that their practice is according to this doctrine, I appeal to all that have traveled in those parts where popery reigneth; as Spain, Italy▪ etc. And further, to give one evidence out of my own reading for the practice, jacobus de Graffijs tells us plainly in these words, 
u jacobus de Graff. decis. aur cas. cons. tom. 1. lib. 1. c. 28. art. 20. Sic licitum est dominis domorum locare eas meretricibus, non quidem ad meretricandum, sed ad alios fines bonos, id est ut ipsae vitam svam seruent et domini domorum lucrentur iustas pensiones, cum displicentia peccati, etc. ita etiam praxis Romana videtur servare. pag. 105.   It is lawful for Lords and owners of houses to let out their houses to whores, even whom they know so to be, so it be with this mind, not purposely that they may sin, but with this that the women may get their living, & be able to pay them good rents. Now though they know they will get their own living, and pay them their rent out of whoredom, yet if they have a dislike of the sin, they may do it lawfully: and such, saith he, is the common practice at Rome. 
Thus both for Romish doctrine & practice, it is apparent that stews are allowed to this day, and common whores not censured.  
Against all this but one thing can be objected; namely, that all these be private Doctors: I answer, them let us see what the Pope doth. Doth he supply the negligence of other Bishops? they do not excommunicate them: doth he? No, no, he is as bad or worse than the worst. Princes tolerate them, so doth he 
w Nay, by the places alleged afore, it is manifest that it is not princes, but the Pope & the Church that tolerates and permits them, & princes permit them, because the Church doth. ; they in their kingdoms, he in Rome: they build them houses, so did he: they take part of their gain, so doth he: the Bishops excommunicate them not, no more doth he to this day. For this end we are to know, that besides all particular and personal excommunications, he useth once a year, that he may meet with all his enemies at once, and pay them at one payment, to excommunicate together all such sorts and kinds of people, as he holds his enemies: but are whores any of them? no such matter: nay, these be they; 
* Vide Bullam Coenae in Constit. Rom. pont. per Petrun Mathaeuned. inter Constitut. Sixti quinti pa. 883. ubi Papa excommunicate & anathematizat in propria sua persona,   

1 Hereticos, ut Lutheranos, Caluinistas. etc. . Caluinists, Lutherans, and such heretics.  

2 Appellantes à sententijs papalibus ad futurum generale concilium. . All that appeal from the Pope to a general Council.  

3 Piratos in Mari suo & capientes bona naufragantium. . Forgers and Falsifiers of the Pope's hand, or seal.  

4 Imponentes ●t exigentes nova pedagia. . All that hurt and hinder Pilgrims that come to Rome.  

5 Falsificatores literarum, etc. Apostolicarum. . All lay men that draw Clergy men to their Courts, or would bring them under their jurisdiction.  

6 Deferentes prohibita infidelibus. . All that hinder the jurisdiction of the Clergy.  

7 Impedientes eos qui victualia ad urbem deferant. 8. Offendentes peregrinos ad urbem venientes. 9 Offendentes venientes Romam, aut ibi commorantes. 10. Manusinijcientes in Cardinals, praelatos seu nuntios papae. 11. Causarum in Curia Ro. cursum impedientes, seu literarum Apostolicarum executionem. 12. Officiales et praelatos causas à curia Ro. avocantes. 13. Personas ecclesiasticas ad suum tribunal trahentes, et statuta contra libertatem ecclesiae facientes. 14. Impedientes judicum ecclesiasticorum jurisdictionem. 15. Ecclesiasticos aliquo modo vexantes. 16. Laicos se intromittentes in causis contra Clericos. 17. Occupantes terras seu jura, et rapientes bona palatij Apostolici, etc. . All that seize upon any lands belonging to the Pope, etc.  
These and such other like to the number of 17. or 18. be the enemies against whom the Pope hath cause to plant his ordinance; but as for whores, and stews, and such other heinous transgressors of the moral law, these never hurt the Romish Church, and therefore she bends not her power against them.  
So then, seeing popery and the stews are so linked, that (we perceive) do what we can, man cannot separate those whom the devil hath joined together: let us then leave the stews in Rome, & the Pope in his stews; and mourning for their misery, let us proceed.  
The next wound is this: That whereas God hath ever allowed and honoured marriage, in the old, & new Testament; and Concubines were never allowed in the old, and absolutely condemned in the new: Now comes popery, & makes it as lawful to have a Concubine as a wife 
31 The 15. wound; He that hath not a wife may have a Concubine.  & this is done by no private persons, but the Pope's law itself. Thus saith the Canon; 
y Decret. dist. 34. cap. 4. Is qui non habet uxorem, & pro uxore Concubinam habet, a Communione non repellatur; tamen ut unius mulieris aut uxoris aut Concubinae sit coniunctione contentus.   He that hath not a wife, but for a wife or in stead of a wife, a Concubine, let him not for that be kept from the Communion; yet so as that he be content with one woman, either a wife or a Concubine. 
Is not here a piece of good licentious popery? I know they say they have this from the first council of Toledo, which is ancient: true, but what if Spain, not long afore converted to the faith, was not purged as yet from these dregs of heathenism, and judaism; are they therefore fit to be taken up by the Pope, & inserted in his law, as a Canon to bind and direct for ever? If they think that poor provincial Council (but of 19 Bishop's) be a sufficient warrant for this decree, then why take they not all▪ and why put they it not down a wife or a Concubine, as it pleaseth him; for so it is in the words of the Council 
z Concil. General. per Binnium. Col. 1607 tom. 1. pa. 560. In Concil. 1. Tolet. cap. 17 Is qui non habet uxorem sed, etc. tantum ut unius Mulieris, aut uxoris, aut Concubinae ( ●i placuerit) sit coniunctione contentus. .  
I know also, that they have coined a distinction, whereby they would cover this wound, and say that a Concubine here is to be taken for a woman whom a man hath, and keepeth with the affection of a Husband; only in outward fashion and solemnity she is not a wife, nor publicly married: but I answer, the best of it is nought if we did grant them all they say: but distinguish as they can, the words are so plain, that the suttlest distinction they can devise, will be too short a cloak to cover the shame of it: nay the shame of this Canon is written in the forehead of it: for the Rubric or contents, written with red letters, is worse than the text itself; 
a Vide Decretum cum glossa, editionis lugdun. in fol. 1510 dist. 34. cap. 4. Is, qui non habet uxorem, loco illius debet habere concubinam.   He that hath not a wife, aught, or at least may have, a Concubine in her room. 
These be the very words in the impression at Lions, 1510. though I confess the Divines of Paris, having a little more care what past their hands, ashamed of the word debet (that is, aught to have), put it out, and put in liceat, that is, he may have 
b Vide decretum edit. parisiens. in fol. anni 1507. ibid. Is qui non habet uxorem loco illius, concubinam habere liceat. : but take the best of all, and is it not bad enough? well let us go forward; this wound is old and wide, and deep.  
But is it yet healed? No, not to this day 
32 The 15. wound not yet healed; for still by the Pope's Canon law he that hath not a Wife may have a concubine. ; for the Pope's Canon law was of late years commanded by the Pope to be corrected and purged, as well the Text as the Gloss: and is this amended, or left out as being false and filthy doctrine? No: other places indeed are altered, for the greater vantage and honour of the Pope: but this dishonourable Canon, so disgraceful to God's law, stands untouched in this new and last edition of all 
c Vide corpus juris Canonici, autoritate Gregorij. 13. pont. max. emendatum et editum. 91. et 600. : only the Rubric, or title, or Contens, whereof we spoke before is altered thus;  
d Ibid dist. 34. cap▪ 4. Is qui non habet uxorem sed loco illius concubinam, a communione non repellitur. . He that hath not a wife, but for a wife a Concubine, is not repelled from the Communion. 
Thus it is amended; but in a poor fashion, as we may see: But what may the Church of Rome mean to amend the Rubric or title, & not the Text? Surely because they know many a one hastily runs over the Contents, and titles of books and Chapters, who never look into the body of the books themselves. But take this wound healed as it is: Is this good divinity at Rome, that he who hath no wife, but in a wives steed keeps a Concubine, shall not for that be kept from the Communion? Is not this a holy table of the Romish Sacrament, from which he shall not be forbidden, that openly keeps a whore in room of a wife? Certainly this wound is notably healed: let us then go forward to the next.  
We have heard that a Wife is made equal to a Concubine: but what if she be made worse than a Whore, an adulteress, or a common Strumpet? None dare say this, none dare undertake this, but the Whore of Babylon: but she dare. For this is her doctrine, that it is a less sin for many men to lie with another man's wife, or a common whore, than it is to marry a wife of their own 
33 The 16. wound; Some men had better lie with another man's wife, or keep a whore, then marry a wife of his own. . Marriage, which God hath made so honourable, hath been of long time disgraced in popery; but not in this high measure (I speak of) abused, that I know, till these later and more shameless times that the whore hath got her a brazen face.  
In Luther's time, not yet a 100 years ago, lived one Albertus Pighius, one of the Pope's Champions 
e Albert. Pighius scripsit in Lutherum, Bucerum, etc. de ecclesia catholica bene meritus. Posseu. appar. sac. tom. 1. lit. A. , who for the defence of that hierarchy and maintenance of that cause, amongst other his bold and blasphemous assertions, teacheth this hoggish and hateful doctrine; 
f Pighius explicatio controversiarum: controu. 15. de Caelib. et coniug. Sacerd. p. 215. edit. Parisi. 1549.  Go to (saith he) suppose all that vowed continency, do not keep it so well as they should: What then? had they better marry? Nay, assuredly: for we must resist the temptation by all means we can: but if 
Sed esto, non faciunt obligati voto omnes quod possunt & debent, etc. et proinde tentantur, & fortasse uruntur eorum plerique: quid igitur an nubere his minus malum erit, et minus damnabile? tu vide, etc. tentationi proinde quibus possimus remedijs, resistendum est: in quibus si quando remissiores ex infirmitate carnis ceciderimus, tolerabilius hoc peccatum est, quam si jugum in totum excutiamus, etc. non quòd hic probemus fornicationem, sed casum ex infirmitate ad deliberatum immo perpetuum abiecto omni pudore Incestum, comparamus.  sometime we be too remiss, and so by infirmity of the flesh do fall (into fornication, or etc.) Certainly this is a less sin and more tolerable offence than it is to marry; for this is wholly to cast off God's yoke: not that we allow fornication (in itself); but here we compare a slip or fall of infirmity to marriage, which in this case we account no better than a resolved, or deliberate, or continual Incest, utterly without all shame.  
Hear is a piece of holy popery indeed: but it is pope-holy, that is, beastly and profane; so filthy that I had rather the particulars were considered of by a man's own discretion, then deciphered by me. But let us see if this be healed or no: For the jesuits may say, this Pighius wrote so hoggishly in licentious times, and when we were in the egg and scarce hatched 
g For the jesuits order was established by Paul the 3. and this book of Pighius published within 3. years together, namely, about the year. 1540 ; for had we then been in that power and place as now, we would have restrained him.  
But the truth is, that contrariwise this impious and filthy doctrine was but obscurely and timorously broached by Pighius; but hath been since boldly and plainly blustered out by the jesuits 
34 The 16. wound not healed; for this is still the doctrine of the Romish Church. : he brought forth an imperfect heap, but they have licked it & brought it to form & perfection. Costerus a jesuite of great name amongst them 
h Vide Posseu. appar. sac. ton. 1. lit. T.  writing a book, fit to be (as he calls it, & they esteem it) in every Catholics hand, delivereth this for sound and dogmatical doctrine.  

i Costerus, Enchiridion controversiarum, etc. cap. de coelibatu propos. 9 p. 528. Sacerdos si fornicetur, aut domi concubinam fovear, tametsi gravi sacrilegio se obstringat, graviùs tamen peccat si contrahat matrimonium, etc.  A Priest, if he commit fornication, or keep a whore at home, though he sin grievously, yet sins he more grievously if he marry a wife.  
This is one of his propositions or conclusions. But he wrote this many years ago, is it not since healed? No, the book hath indeed been often printed, and with many alterations 
k Vide Poss●uinum ibid. . But this stands in his last impression untouched, as a doctrine for the Pope to glory in: which I speak not at random, but upon too good ground. For this doctrine, and the writer of it, have been often reproved by our Divines: but in stead of reformation, Costerus hath been defended, and the doctrine justified by other of his learned brethren. I will name but one example: Chamier a learned French Minister objected it to the jesuits at Turrone; and it is at large defended by Ignatius Armandus, the principal of the College there, for Catholic and good doctrine. 
l Vide Epistolas jesuiticas, part. 2. in epistola 1. Iesuitae Ignatii add Chamierun. pag. 33 etc. Vides igitur Chamiere non esse contra doctrinam Christi, nec Apostolorum, nec Conciliorum, nec Patrum, quod asserit Costerus, etc.  The Epistles on both sides are in print to be seen. And if these be not of authority sufficient, let Bellarmine come to help them. Thus he teacheth:  

m Bellarm. tom. 2. lib. 2. de Monachis, cap. 30. pag 545. De ijs qui voverunt non recte dicitur, Qui non se continent, nubant, melius est nubere quam uri, nam utrumque est malum, & nubere & uri, imo peius est nubere, quicquid reclament adversarij, etc. Et postea. Quae nubit post votum simplex, vetum matrimonium contrahit, tamen aliquo modo magis peccat quam quae fornicatur.  That speech of the Apostle (They that cannot contain let them marry: for it is better to marry then to burn) cannot be rightly said of them that have vowed: for both are nought, both to burn and to marry: yea it is worse of the two to marry, whatsoever the Protestants say to the contrary.  
And a little after in the same Chapter: She that marrieth after a single vow, contracteth indeed a true Matrimony, yet in some sort she sins more than she that plays the whore.  
Thus this Popeholy doctrine is now brought to ripeness and perfection, by the diligence, devotion and modesty of the jesuits. But they have a reason for all this, so good and so strong, as they think, that thereby all is well healed: for, say they, fornication or whoring we do not simply allow to be better than marriage; but in respect that a man hath afore made a vow not to marry, 
n Bellar. abide. Costerus ibid. Ignatius ibid.  therefore to marry after the vow, is to break promise with God. A notable reason, if it be well considered: for hereby it is apparent that Popery teacheth her people to vow against marriage, but not against fornication; against wives, but not against whores. Alas, alas, what doctrine is this, doth marriage break their vow, and not fornication? God keep all Christians from such vows. But that this is true, I say, let Bellarmine judge.  

o Bellar. ibid. Quae nubit reddit se impotentem ad seruandum votum, quod non facit quae fornicatur. Ergo quae nubit magis peccat.  She that marrieth after a simple vow, in some sort sinneth more grievously than she that commits fornication, because (mark his reason) she that marrieth makes herself unable to keep her vow, which she doth not that commits fornication.  
Thus it is plain: Popery voweth against marriage, not against whoredom, adultery nor fornication. And thus three great jesuits have made good what Pighius taught, and that more plainly and palpably than he did. And to make up a mess of jesuits, Possevinus their grand Censor, coming to give his censure of Pighius, 
p Possevinus in Appar. sac. tom. 1. lit. A. Vide quid dicat de Alberto Pighio.  finds many faults and errors in his books: but as for this he hath nothing to say against it, but passeth it over as good holy catholic Romish doctrine: therefore seeing (as Bellarmine said afore, say we what we can) they will not forsake, nor amend this doctrine, let them keep it, and let it be one of the sweet flowers of the Pope's garland.  
The next wound is near a kin to this, 
35 The 17. wound; Priests in Popery may not marry, but are permitted to keep their whores, under a yearly rent.  namely, that their Church having always forbidden marriage to their Clergy, hath notwithstanding either tolerated and permitted them concubines, or at least not punished it to reformation.  
Thus was it complained of almost an hundred years ago, by the German nation, then being Papists:  

q Vide Cen tum gravami na Germanicae nationis: gravamen 75. & 91. In locis plaerisque Episcopi & eorum Officiales sacerdotum tollerant concubinatum, dummodo certa persoluatur pecunia & recepto ab eisdem hoc annuo censu publice cum suis concubinis, pellicibus & alijs id genus meretricibus, illegitime cohabitare, liberosque procreare sinunt, etc.  In most places (say they) Bishops and their Officials do tolerate and suffer the Priests to have concubines, under the payment of a certain annual rent of money, and further do even permit them to keep their whores openly, and have them in their houses, and to beget children of them, etc.  
Of these and certain other grievances (one hundred in all) the German nation complained to their Bishops and Clergy, in their own Diets or Parliaments held at home. But having no redress they went further, and about the year 1522. complained to the Pope's Legates and Nuntios at Noremberge, who gave them good words, and promised they would make report thereof to his Holiness, and procure them a gracious answer. But having long waited to no end, they published their grievances and sent them to the Pope, craving with much humility, audience, redress and reformation; promising upon that condition, they would still and ever show themselves dutiful and obedient children to the Pope, and all whom he set over them: but if they had no redress, they assured him they could not, nor would endure them longer. Hereupon the Pope, not willing to venture the loss of so fair a child as Germany, pacified them for a time with goodly promises. But what reformation followed in whole or in any part, the stories of those ages make it apparent. But for the particular I have in hand, 
36 The 17. wound not healed: for still in Popery to this day, their Clergy are forbidden marriage, but whores and concubines are not taken from them.  what notable reformation was wrought herein, let a Bishop of their own, Espencaeus, as wise and learned as that age did yield, let him, I say, deliver for me; who forty years after, writing of this matter, saith:  

r Espencaeus de Continentia, lib 2. cap. 7 pag. 176. Pro praetenso puro mundoque caelibatu, successit impurus immundusque concubinatus, ut latere nec prae multitudine queat, nec p●ae impudentia quaerat: at haec tollerantia al●iùs radices egit permissis alicubi sub annuo censu Clericis at que laicis cum suis concubinis cohabitare, quod utinam & falso & immerito extaret inter gravamina Germaniae, etc. Impress. Paris. 1560.  In stead of pure and honest single life, succeeded impure fornication, and filthy keeping of concubines, in such sort as neither can they be concealed for multitude, nor seek they to be, they are so shameless. Nay of later times this tollerancie hath spread further, insomuch as in some places, both Clergy and laity have their whores permitted them, under a yearly rent: whereof (saith he) the German nation complained long ago too truly and upon too great cause.  
But was not this wound healed, and this abuse reform upon this complaint of Espencaeus? A man might have thought it would, and the rather seeing he was a man of so great esteem in those days, not in France only, but even in the Court of Rome. 
s Espencaeus was in special favour with Pope Paul the 4. insomuch as after much consultation had with him, he found been so wise and learned a man, as he had made him Cardinal if he had lived: this is apparent in his books de Continent, lib. 3. cap. 4. and in his Commentary on Titus, cap. 1. pag 91.  But what amendment ensued, let himself tell us in his Commentary upon Titus, which he wrote many years after his former book.  

t Episcopi, Archidiaconi, etc. plae: unque dum dioeceses, & parociam obequitant, non tam facinorosos, & criminum reos poenis & correctionibus à vitijs deterrent quo sine pere grina●iones huiusmodi olim iam suerunt iure Canonico ordinata, quam pecunia praesenti & numerata, titulo procurationis, ne dicam ficticiae jurisdictionis ●mungunt & exugunt tum Clericos tum laicos: turpissimum, quod & hos cum concubinis, pellicibus, & meretriculis cohabitare, liberosque procreare sinunt, accepto ab eis certo quotannis censu, etc.  Our Bishops and Archdeacon's, &c. (in Popery) when they ride their visitations, do not so much punish the evil doers, (for which end the visitations were first ordained) as rake up silver, and suck it both from laity and Clergy, under false and feigned pretences of jurisdiction: but it is most filthy of all, that they suffer them to keep their whores in their houses, and have children of them, at a certain annual and yearly rent, etc.  
This is the healing and reformation wrought in those days. Oh but (will some say) that is 40. years ago, sure it is better in these latter days. Indeed this enormity was so general and so scandalous, that even the Council of Trent itself was ashamed, and made great ado for reformation of it. 
v Vide Concil. Trid. sess. 24. cap. 8.  But what effect it took, how they executed it, and what is done in the matter, let another Bishop of theirs tell us, who in these late days, scarce seven years ago, 
w Henricus Cuickius: Rutemundensis Episcopus scripsit speculum concubinariorum, Sacerdotum, Monachorum & Clericorum: Colon. 1599  found it to be so common and shameless a sin all over all the Low Countries, (where Popery reigned) not only in secular, but even in Monks, Friars, and regular Priests, that he writes a book against the sin, bitterly but justly inveighing against it, and showing how dangerous and damnable a sin it is: and so much the more (saith he) because it is so common and so little regarded, and so far are they from shaming with it, that (mark how it is healed) they will take their concubines and whores, and carry them up and down the country (as men do their wives) to feasts and meetings, and challenge place and precedence for them (as for honest Matrons). And further freely confesseth (but with great grief and shame) that there be very few in their Clergy, free from this crime. 
x Idem Cuickius, in praefatione eiusdem libri. Ad vos qui casti, etc. qui (dolenter dico) ra●i estis & ut Esai 24. tanquam racemi, etc.   

37 The 18. wound: Such Priests as be continent & have no whores, yet must pay a yearly rent as they that have, because they may have if they will.  And no marvel though there be but few of their Clergy that have not concubines, seeing they take that course they do with them, which is such as though they would invite, nay hire, or rather press and provoke men to the sin. For was it not also complained on at the same time by the Germans, that  

y Gravamina 100 Ger. grau. 91. Sed & sacerdotes continentes & qui absque concubinis degunt, concubinatus censum persoluere cogunt, asserentes Episcopum pecuniae indigum esse, qua soluta, licere sacerdotibus, ut vel coelibes permaneant, vel concubinas alant.  Not only those Priests that had their whores paid yearly rend for it, but even those that were continent, and would have no concubines, yet for all that must pay the rent? for, say they, my Lord the Bishop hath need of it, and cause to employ much money: therefore pay you must, and then be it at your own choice, whether you will have a concubine or no.  
What is this but even to try men's strengths, and as it were to press them to the sin: for he that either by constitution is unfit, or out of moral honesty will not, or out of conscience dare not keep a concubine, seeing he must pay his rent as well as he that doth, will not this make him say to himself; I see this is done by my superiors, they have more learning and knowledge than I: I am to follow them, and may rather trust them then my own conceit: and certainly if it were so great a sin as I have imagined it to be, our Bishops would not take a yearly rent to suffer it; and if they would, yet his Holiness, it being so old and so notorious a practice, would have reform it long ere this. Therefore seeing the case stands thus, and that I must and do pay, doubtless I will not pay for nothing, etc. Surely he must have a great measure of grace, that living under popish subjection, can resist this temptation and the like: and therefore no marvel though, as themselves confess, not one of their Clergy of a great number that hath not his whores in corners, or else publicly in their houses. Erasmus living about that time, or soon after, complaineth of it, and saith:  

z Erasmus annotat. in 1. Tim. 3. Si quis perpendat horum temporum statum, quàm innumeri sunt Monachi publico incesti & impudici, fortassis judicabit magis expedire ut ijs, qui prorsus non continent ius fiat publici matrimonij, etc.  He that considereth the state of these times how in numerable the number is of such Monks and Priests as live in open whoredom and incest, would think it perhaps more convenient to give leave to such as cannot contain rather to marry then, etc.  
And not long after him flourished Cassander, a man of great name and account in his time both for wisdom and learning, and he finding the world still worse in this point, confesseth 
a Cassander lib. Consult. art. 23. cap. 1. lamb ●ò res redijt ut vix centesimum invenias qui ab omni commercio foeminarum abstineat, etc.   Now the world is come to this pass, that a man shall not find scarce one of a hundred that keeps himself free from this fault. 
Thus we see the fruit of this their practice to take rend for concubines, and to make them pay that had none, that almost none of their Clergy, but are stained with this pollution.  
But is this healed? 
38 The 18. wound not healed: for such as have no concubines must pay their rent, because they may have, if they will.  No, saith Espencaeus, it is too horrible to believe. But it is too true that  
b Espencaeus de Conti. lib. 2 cap. 7. Adeoque etiam continentibus si credere dignum est ad omnem censum persoluen dum coactis, quo soluto eis liceret vel continentibus vel incontinentibus esse: O rem execrandam, etc.  Those that be continent and will have none, yet are compelled to pay the whole tax or rent, and so have it lawful and in their choice, to have a concubine or to have none: Oh execrable abomination, etc. 
Thus here was no amendment for forty years after the villainy was discovered, and the grievance complained of: and that there was nothing done in the days of Espencaeus, which was for some ten years more, we may see by his words in his other book.  
c Idem in Titum, c. 1. p. 67. Accepto ab ●is, atque adeo alicubi à continentibus certo quotannis censu, habeat (aiunt) si velit: & quoties quisque talis, cum tamen tam multi sunt, hody a●ter punitur.  They take the rend not only of those that have concubines, but in some places even of them that have none; for (say they) he may have if he will, therefore let him pay for his liberty: and though there be so many of these Priests that live thus, yet where is there any one of them punished otherwise then thus by the purse? etc. 
Since the time of Espencaeus, whether this wound be healed or no, I cannot tell: and therefore if any of that side can show me any good authority that now it is reform, and that either no Priests pay yearly rent for concubines at all, or at least not those that have none; I shall be willing to hear it, and to see that any thing at all is amended 
d But whosoever will but look into their latest Casuists and Summists, as be Tollet the Cardinal, jac de Graffijs, Loel. Zecchius, Baptista Corradus, Berarduccius, Raphael de Caesare, Llamas & others, will find it more than suspicious (though now they cover it more cunningly then formerly they did) that this wound is far from being healed. : Mean time I have proved it apparently that till that time it was not amended: and whosoever reads the Low Country Bishop Cuickius his book aforenamed, written but seven years ago, will judge it as ill in these days still, as it was in the time of Espencaeus the French Bishop.  
These Authors I have named, having some remorse of conscience and fear of God, ingenuously and honestly wished that rather marriage might be permitted then whoredom should so prevail over the world. But what hath been done? They for their labour are ill spoken of when they are dead, their books partly prohibited to be read at all, partly purged and altered as they list; 
e Opera Era●m●, Espencaei, Cassandris prohibentur donec expurgentur. Vide Indicem lib. prohibit. per Clem. 8. & Indices expurgatorios Hisp. & Belg.  and for the matter itself, marriage is still forbidden, whoredom still practised and winked at, if not permitted, stews still tolerated, and that under the Pope's nose, and no where so much as even in Rome itself: and still this doctrine is Catholic and currant,  They had better go to whores, then marry. 
And why (alas) all this, but because Marriage hath been an enemy to the Pope's Crown and dignity; but stews, adultery and fornication never were? Let us hasten forward.  
I must needs say (if I say truly) I could discover many more of these particular old festering wounds, not as yet healed, but this time will not well permit it: therefore referring it to a further opportunity, I will stand but upon one particular more, and so come to a general, which shall conclude all.  
It hath been long ago laid to their charge 
39 The 19 wound: Their Liturgy is full of blasphemy: their Legend full of lies, their Ceremonies of superstition.  that their Liturgies are full of idolatry and blasphemies, their Legends full of lies, their Ceremonies of superstition: which I will not at this time (being almost past) stand particularly to prove, seeing for their Liturgy and Ceremonies, the Pope himself, 
* Vide Bullas Clem. 8. de Pontificali, anno 95. & de Ceremoniali anno 1600.  or else his Conuentibleat Trent 
f Vide Concil. Trident. Sess. vult. Dec. 4.  have granted it, and pretended that they should be reform; and touching their lives of Saints and their Legends, a great Doctor of their own long ago found them so full of ridiculous absurdities, impieties and untruths, that he affirmed him to be a man 
g Ludovicus Vives. lib. 2. de Caus. corrupt. art. de Lumbardica historia.  of a brazen face, and a leaden heart that wrote them. Now all these three sort of books are in show reform of late, but the truth is there is never a material wound healed, but rather a number made worse.  
1. For their Liturgy and service either public or private, it is contained in their books called, Missalia, Breviaria, Officia, Manualia, Portiforia, and such other: all these have been reviewed, and (as they say) corrected since the Council of Trent. 
h Vide Bullas Pontif. praefixas. Missal. & Breviar. editionis 70. & post.  But let them be examined and compared together, and I dare say, that for one evil taken out there is another put in, and ten stand unremoved, and that both in divers pictures, as also for points of doctrine, they are as ill as the former, 
i Compare for this end the Missalles, Breviaries, Manuals and Primeri, printed before the Council of Trent, with those printed since.  at the least.  
2. Their Ceremonies of state, or, as they say, of devotion, are contained in the books called, Pontificale Romanum, and Ceremoniale Romanum, 
k Add hereunto also their Processionale, Rationale, and Sacerdotale Romanum.  wherein what apish toys there be, what absurdities, what superstitions, sometimes ridiculous, sometimes impious, is incredible to them that see it not: insomuch as some Papists, 
l Vide Epist●lam Alberti Castellani ad Leonem 10. praefixam Pontif. vlt. edit. Venet.  yea the later Popes, 
m Vide Bullas praed. Clem. 8.  have not spared to confess that they need great reformation, and therefore undertook that work themselves. But if a man did see how they have amended them, they would out of this one (if there were no more evidences) conclude that Rome is that Babylon that will never be healed: for look into the Pontificale, and the Ceremoniale, which were reform, and are indeed much altered by the authority of Clement the 8. and printed at Rome within these few years, and you shall find some small deformities taken away, but many great enormities suffered to stand, & some put in that were not there before: 
n Compare for this end the Pontificale and Ceremoniale, new and old.  which I will not stand at this time to particularize, both because the particulars are so many, and also for that seeing the books being so rare are not for each man's reading, it may hap hereafter that the exact comparison of them together, the old with 
40 The 19 wound not healed: for all these are as bad still, as afore.  the new, may be a work of itself not unworthy of some men's labours.  
3. Their stories, or tales, are comprised in the books called, Speculum exemplorum, Vitae Sanctorum, Legenda, etc. These also are lately reform, as they pretend. But how? If any would know what is done herein, take but one example. The jesuits in the Low Countries pretending these Legends or stories, needed much reformation, took the matter upon themselves, because it was of great weight and consequence, and appointed it to some of their society to be reform, and now of late they have published it at Douai, some two or three years ago, and would make us believe that it is amended in innumerable places. 
o Vide librum intitulatum: Magnum speculum exemplorum ab innumeris mendis, etc. vindicatum per quendam Patrem è societate jesus & pereundem locuple tatum: Duaci. anno  But if any man have lost any time in turning over their Legends, and perusing the prodigious stories there laid down, let him venture even a little more, & compare this new reform Speculum exemplorum, with the former, and if he find as impious and ridiculous Legends, as improbable, and as impossible tales in that, as in the other; then let him make report what good reformers the jesuits be, and how well the Romish Church is healed in this wound. 
p To this end compare the old Speculum Exemplorum, or the Legend with the new Magnum speculum exemploru●●, set out by the Jesuits this last year.  The conclusion is, that the Missals and Breviaries, though undertaken by Trent: the Pontificale and Ceremoniale, though undertaken by the Pope: the Legend and Speculum, though undertaken by the jesuits, and all in show reform; yet stand all at this day as foul and deformed, and though some things be taken out, yet (all laid together) as bad or worse than they were afore.  
These straits of time hinder me from enlarging myself any further, therefore to conclude, and wrap up all in one general exception:  
The last point wherewith I will charge the Romish Church and religion, is not so fitly to be called a wound, as a leprosy, or a general consumption; but all to one end: for as it is no difference upon the matter, whether a man be deep and desperately wounded, or have a leprosy over all the body, or a general consumption, for both are deadly, and both incurable: so is it in this case; wherein the exception I take against them, is, that their Church and State declined long ago, into that general corruption & universal pollution in all estates. 
41 The 20. wound: A general corruption of manners in all estates.  That the profaneness, licentiousness, and sinfulness of all sorts of people in that Church, both head and members, is like a spiritual leprosy without, or a general consumption within, threatening ruin to the whole body. This point is worthy to be enlarged, but I must defer it, and refer the Reader to the records of antiquity, I mean such as be their own men, but having some remorse of conscience, and fear of God, did confess freely, and bitterly deplore the misery that the sinfulness of the popish Church and religion would bring upon all the world. Let them read (that have them,) these books named in the margin, 
q Vide Gersonis opera passi●. Revelationes Brigi●tae. Vincentij Ferrariens. prognostie. Perrun de Aliaco de reformatione eccl. Nicolai de Clemangi ●● opera: in Bibliotheca Patrum, editionis primae. Poemata Walteri Mapes. Maillardi & Menotti Sermons. Holcot in Sapient. lect. 182. & passim. & Onus Ecclesiae passim.  and those that have them not, it may be shortly they may have some help therein, and then you will grant with me, that the former and better times, confessed that which I now lay to their charge.  
I will insist particularly but upon two, the one of so great antiquity, the other of so great authority, as both are beyond exception. Some 400. years ago lived a Monk learned for those times, called (as Posseuine confesseth 
r Vide Posleu in Appar. sac. In append. priori ad ●om. 1. lit. B.  Bernardus Morlanen●is: he wrote three books of the contempt of the world, in an artificial kind of Poetry, but much more artificially describing, and zealously deploring the sinfulness of the Romish Church, and state in those days, from the head to the foot, describing particularly their adulteries, 
s Casta cubilia sunt modò v●●a, lata petun●ur etc.  drunkenness, 
t Cura stat unica luctaque publica carnis in esu: eb●ietas placet & tua vox ●acet o bone jesus.  ambition, idleness, dissimulation, deceits, cozenages, murders, 
u Arcta relinquitur & via carpitur ampla quibusque. Quae●imus in via, fluxa fluentia, con fluit ansque. Archit●icl●●iu●, sceptra, sedilia rima petendo. Quisque tumultuat, instat & aestuat, haec satagendo. Stat simulatio, dissimulatio, crimen ut un que. Alea, crapula, fraus, facinus, gula flagitiumque. Ora bilinguia, lis, homicidia Mars, tuba, terror. Vis, probra jergia: quid moror? omnia me docet error.  whoredoms 
w I am meretricia (pene) cubilia ni● reputantur. Et venialia, quod genialia vociferantur.  of all estates: then particularly for their Clergy, their ignorance and negligence, 
x Grex flet amarius, est operarius in grege ra●us. Pontificum ●tatus excidia datus, extat avarus, etc.  their Sodomy, 
y Parcite credere quae pudet edere, sed tamen edam. Horrida nomine, plus mala crimine, crimina quaedam. Heu male publicus est Sodomiticus ignis & aestus. Nemo seelus tegit, aut premit, aut fugit esse scelestus. Plangite saecula, plangite singula, crimine p●ena. Mass, maris immemor (o furor, o tremor) est ut hyaena.  their Simony and other corruptions in attaining places in the Church: 
z Non sine Simone, sed sine canon, dux animarum. Mox docet inscius & sibi n●scius ipse praeesse. O mala saecula, vendi●u● infula Pontificalis, Infula venditur, nec reprehenditur empti● talis. Roma dat omnibus omnia dantibus, omnia Romae. Cum pretio, quia juris ibi via ius perit omne. Roma nocens nocet, atque viam docet ipsa noc●ndi: lura relinquere, lu●ra requirere, pallia vendi.  and then at last coming to Rome itself, so lays open the filthiness of the whore of Babylon, 
a Roma ruens rora, foeda satis nota cante●iat te▪ Scylla vorax rapis, & cupis & capis, & trahis ad te: Gurges es al●ior, area, capacior alta lacuna. Insatiabilis, insociabilis omnibus una. Si tibi det sua, non repleat tua guttura, Croesus: Merca, vel aureus à modo, non Deus est tibi jesus.  as it is doubtful whether her sinfulness be more hateful, than his boldness is admirable. Let him that would be able to answer all their false slanders, which they lay to the charge and disgrace of Protestant Churches; and to retort upon themselves their objection of the lives of our Professors; and he that would see the Church and state of Rome in her own natural colours; let him, I say, read but that one Author, who beside that he is Manuscript in many Libraries, he was also published at Amsterdam, or somewhere near thereabouts, this present year 1607.  
And after he hath discovered her corruptions, and laid open her sins from head to foot, than he urgeth her vehemently to repentance and reformation, 
b Roma resurgito, te tibi reddito Romam. Cuius eras prius, ordinis illius exprime formam. Quo modo corpora tū●, ita pectora nune rege fracta. Fracta recollige devia di●ige, ●er lab●facta, etc. Sed facis haec secus, etc. Roma quid exequar, imò quid eloquar, aut tibi promam? Vncia te ro●at, uncia te notat haud fore Roman. Tu populos tibi, te rutilans sibi marca subegit. Semper e●im lucra progenies tua, vult, agit, egit.  which because he seethe no hope of, but that still she falleth from evil to worse; therefore he denounceth God's judgements against her, and assures her that vengeance, ruin and destruction shall fall upon her. 
c 
Fas mihi dicere, fas mihi scribere, Roma fuisti. Ecce relaberis, ecce reuoluer is ordine tristi. Fas mihi scribere, ●as mihi dicere, Roma peristi. Obruta maenibus, obruta moribus occubuisti. Vrbs ruis inclita, tam modo subdita, quam prius al●as Quo prius altior, hoc modo pressior est labefacta. Fas mihi scribere, fas mihi dicere, Roma ruisti, Sunt tua maenia voci●erantia, Roma peristi.  
Haec omnia, & multa huiusmodi, Bernardus Marlanensis, Monacus Cloniacensis in libris sui● de contemptu mundi, ante 400. annos scriptis, & 1607. editis.   Some part of his own words I have here put down in Latin, but not in English, because the sins he layeth against her are such, as some of them are better unnamed then reproved. What can they say to it? is he some feigned and forged new found Author, devised by some of us, or was he some late writer hired by Luther, or suborned by calvin to rail on the Pope or Popery? Nay Posseuine the jesuite confesseth in the place aforenamed (and if he did not, it is well enough known by other good and ancient records) he was a professed Monk, and lived above four hundred years ago: therefore his testimony in this case is beyond exception.  
Now whether these wounds and corruptions in the Romish Church and State were healed, in the subsequent ages, or no, if any man doubt, let him look upon the Authors named afore, who lived in the ages succeeding one after another. Gualterus Mapus, and their S. Brigid, not much more than a hundred years after him: about 100 years after them, Bonaventure and Wiclieffe: about a hundred years after them, Gerson, Clemangius, Vincentius, and others: these if any man look upon he shall see that those wounds stood unhealed, and those corruptions unreformed, until we come to the year 1500. namely to this last age of all: and though Posseuine maliciously conceal the name of Gual●er Mapes, because he is too plain, yet he cannot deny, but many, whereof some he nameth, 
d Posseu. Appar. sac. tom. 2. lit. I. jacobus lunterbeck German. Carthus. anno 1460. scripfi● avisamentum ad Papam pro reforma ione Ecclesiae, etc.  did in all ages writ to the Pope for reformation, and told him plainly what would follow if he did not reform the Church.  
Now what good all these men could do, and what reformation followed at last, let a Pope himself speak, one of the honestest hearts that ever had the hindrance to be a Pope, Adrian the 6. the best that was these many years, and of whom (if it be possible of any) there was expectation of some reformation in the Church: for, as Peter Matthew in his life confesseth, he was not so proud, nor covetous, as most of them are 
e Petr. Matthaeus in Comment. suis ad papales constitut. de Adriano 6. Pauperrima familia exortus, se dedit studijs, doctrina & morum integritate conspicuus: praeter omnem expectationem, Pont. Max. renū●iatus est: expectabatur Romae summa Cleri & totius populi laetitia, parabantur triumphi & theatra, sed cessare fecit in medio opere artifices: Gentilium haec ostentationes, non Christianorum esse insignia, & Ecclesiastici ordinis homines parum decere ratus. . How he found the Romish Church when he came to it, and how he left it at his sudden taking from it, judge by his own pitiful and passionate speech, which he commanded his Nuntio to deliver from him, and in his name to the assembly of the States of Germany, in their Imperial Parliament, about the year 1522. These be his words, as Espencaeus a learned Bishop of their own reporteth.  
Tell them from us that we freely confess God hath sent this trouble and affliction upon the Church, for the sins of men, and especially of Priests and Prelates, from whose sins (the Scriptures are plain) be derived the sins of the people: therefore our Saviour (about to heal and reform jerusalem a diseased city) first enters into the Temple, that first of all he may correct the sins of the Clergy (especially concerning buying and selling) herein playing the good Physician, who gins to heal a wound at the root and bottom.  
We know that for many years there have been many abominations even in this holy Apostolic seat, abuses in the carriage of matters spiritual, excessive enormities in our commandments, and in a word, all things turned topsy-turvy, and from ill to worse; and no marvel if the disease grow from the head into the members, that is, from the Popes into common persons.  
I confess, all we (that is, all Prelates of the Clergy) have gone out of the way, each one into our own ways, neither hath there been of a long time any that did good: therefore there is good reason that we all give glory to God, and humble ourselves, even our souls unto him: let each one of us remember whence we are fallen, and rather judge ourselves, then stand to be judged of God in his wrath and fury.  
Wherein, for our parts, make promise in our name that we will give all diligence, that first of all this our Court of Rome may be reform, from which it is likely all this mischief hath proceeded: that so, health and reformation may begin there to the good example of all, whence the corruption first bred, and spread to the ill example and hurt of all. To the furtherance and effecting of which happy reformation, we hold ourselves so much the more straightly tied, by how much the more earnestly we see the whole world to expect and desire it.  
Dices quòd Deus hanc persecutionem Ecclesiae suae inferri permittit, propter hominum peccata, sacerdotum maximè ac praelatorum, à quorum peccatis populi peccata derivari scripturae clamant. Ideoque salvator (interpret Chrysostomo) curaturus infirmam civitatem jerusalem, prius templum ingressus est, ut sacerdotum peccata, ementium inprimis & vendentium, primò castigaret, instar boni medici, morbum à radice curantis.  
Scimus in sancta sede, aliquot iam annis, multa abominanda fuisse, abusus in spiritualibus, excessus in mandatis, omnia denique in perversum mutata, nec mirum si aegritudo à capite in membra, à summis pontificibus in alios descenderit.  
Omnes nos, id est, praelati Ecclesiastici, declinavimus, unusquisque in vias suas, nec fuit iamdiu qui bonum faceret: unde necesse est, ut omnes demus gloriam deo, humiliemus ei animas nostras, videamus unusquisque unde ceciderit, & se potius quisque judicet quàm à Deo in virga furoris judicari velit.  
Qua in re, quod ad nos attinet, polliceberis nos omnem operam adhibituros, ut haec primum Curia, unde forte malum hoc omne processit, reformetur, ut sicut in omnes inde corruptio emanavit, sic ab eadem etiam sede sanitas & omnium emanet reformatio. Ad quod procurandum nos tanto arctius obligatos reputamus, quanto mundum, vniuersu● huiusmodi reformationem avidius desiderare videmus.  
Haec apud Espencaeum in Comment. in Titum, cap. 1. pag. 69. & 70.  
These were the words of this good man, too good to be a Pope, at least too good to be long a Pope: for after that he had so much forgot himself, and his Papal dignity, and the honour of his Apostolical seat (which cannot err, nor do amiss, as he like a fool confessed) as to grant that not the Church alone, but the holy Court of Rome did need reformation, forthwith there was order taken that he should not trouble the world nor disgrace his place any longer, for shortly after he died: & for his sake, they provided that their seat should never be so far abused and abased again by any plain hearted Northern man, making sure from that day to this, that the Popedom should not be trusted out of the hands of an Italian, lest he should ever have a thought of reformation. For what followed after all this? Was there any reformation in the Romish Church? were any of the evils and diseases confessed by Adrian redressed? I had rather Espencaeus their own Bishop should tell, than I; which because he doth very largely, I will contract it into a compendium, and hope that some will take pains to put all that wise and learned discourse of his into our vulgar tongue: the rather for that it containeth much matter of great moment, & yet not vulgarly known to this day. Mean time the effect of it is this:  

f Legatur Espencaeus in Comment. ad Titum. cap. 1. ● pag. 65. ad 91.  That after all Christendom had complained of the enormous and intolerable grievances, sustained from the Pope and his Court of Rome, all which and more the good Pope Adrian had confessed (but was taken away, lest he had redressed) and after at their motion, he had intended a Council should be called for reformation: all this determined by his death. His successor Clement the 7. was not so idle to hearken to such toys, nor give way to such innovations, he would have no Council, he saw no cause of reformation. But from his successor Paul the 3. plain necessity did wring out an unwilling consent, and so after many difficulties, the Council of Trent was called, wherein first of all this point of reformation was so urged, that a Commit was chosen of nine principal Divines, some of them Cardinals, to consider what reformation was requisite in the Church; who after mature deliberation, plainly told the Pope, that all these evils proceeded from the abuses reigning in the Court of Rome: and concluding something for reformation of pluralities (one only abuse), the Pope did so interpret it, and alter it, when it came to him, as it did no good but hurt. He then dying, and the Council being intermitted, was set on foot again by his successor julius the 3: who also confessed there were innumerable abuses in administering the Sacraments: but when it came to reform them, in stead thereof he suspended the Council, though many Bishops, that desired reformation, did protest against it, affirming confidently that they had not as yet dispatched one of the businesses, for which they had assembled: but the Pope prevailed, and so for ten years it was discontinued. And at last being again assembled by Pius the 4. he made show he would refer the whole matter of reformation to the Fathers of the Council: but when it came to trial, it was with a proviso, that, first, they should not meddle with the Court of Rome: secondly, that in their reformation, laid upon other persons and places, they should always enact it thus; Saving always holy and untouched the Authority of the Apostolical sea: for which their courtesy to him & his seat, he afterward gave them thanks in an oration in the Consistory at Rome, assuring them (but it was in the word of a Pope) that he would be more rigid and severe in purging his own Court, and house and offices, than they would have been. With these good words the Pope dissolved the Council. But from that day to this (saith this Bishop) through these so many years, nothing is done, nothing is changed, nothing is amended in the Church: and no marvel (saith he) for nothing have they amended in Rome under their own nose, where they might reform any thing if they had conscience and will to do it. So that now seeing all is finally referred and reserved to the Pope, there is (saith he) no more hope of any reformation left, nor any thing else remains, but to see one misery after another fall upon the Apostolical seat and the whole Church.  
These and many more words to this purpose hath this wise and learned Bishop. Out of all which I conclude: therefore 30. or 40. years ago in the days of Espencaeus, the Church of Rome, being found and confessed to be most fearfully corrupt, is not healed nor reform, nay that all hope of reformation is now taken away. Since which time I shall thank him that will show me that there hath been any public and general reformation of the notorious abuses in that Church: provided he prove it out of as good records, and with as fair evidence, as I have done the contrary: which as I should rejoice in my heart once to behold, so till 
For as for the third point I have undertaken, namely, that in stead of being healed and reform, there have contrariwise grown up in the Romish Church, more horrible and heinous practices, more erroneous and 〈…〉 us do 〈…〉 〈…〉 hen e 〈…〉 〈…〉re were kn●●vne or heard of, and at this day stand maintained, at least unreproved by their Church. This, I say, I must be constrained to refer to a peculiar Treatise by itself.  then I must needs with grief of heart conclude, that  The Romish Church is that Babylon that will not be healed. 
And will she not? what then remains? but as our text leads us,  Let us forsake her. 
But how? not in love or affection; let us never cease to wish to her as to our own souls: nor let us cease to pray for her, publicly and privately, yea let us bless her when she curseth us.  
But let us (as we have well begun) proceed to separate ourselves from her society, and empty our Church and kingdom of her and hers. And if they say we be schismatics for separating from her: we answer, nay; she is the schismatic that hath separated herself from Christ.  
Now therefore you honourable Magistrates and judges of this nation, set your shoulders to the work of your God, rouse up your spirits to execute the good laws yourselves and your forefathers have enacted: our laws are enough and good enough, they want nothing but execution, and that belongs to you: unto which duty we of the ministery do exhort you in the Lord: execute our laws against them, yet rather against Popery then the Papists: remember the blessed promise in the Psalm, though it was spoken of literal Babylon, it hath a mystical and true relation to spiritual Babylon: O 
Psal. 137. 8. 9  daughter of Babylon, worthy to be destroyed, happy shall he be that rewardeth thee as thou hast served us, yea blessed shall he be that taketh thy young children & dasheth them against the stones. Oh pull this blessing on your heads, kill her infants, that is, her errors, impieties, superstitions, blasphemies, idolatries, equivocations, treasons, etc. these be her Imps, her natural brood; but they are now of more age and grown to greatness, the more danger is there of them, and more cause to kill them: which if you do with diligence and discretion, you see you draw a blessing from heaven upon yourselves. If you do not, you do for a time maintain pricks in your eyes, and thorns in your sides, and your negligence will provoke the great and just Lord, to take the matter into his own hands, which as he hath already, not only threatened, but begun, so he will, (though he defer it till his own time) bring it to full execution:  For her judgement is come up into heaven, and lifted up to the clouds. 
And then when she hath drunk up the dregs of the cup of God's wrath, and by the breath of his mouth is fearfully confounded, than I say, shall all her Merchants and all her lovers, (whereof we have too many that lurk amongst us, and even some that notwithstanding will needs be of us) be ashamed for their loving of her, whom they see God hated; and for their labouring so basely to cover her filthy skirts, which he would have to her shame discovered to the view of the world: and then shall they shrink to bea●e a part of her punishment, which so much delighted to wallow with her in her pollution. Therefore let the holy Ghost make the conclusion, and give us our last lesson: Go out of her 
Revel. 18. 4.  my people, and be not partakers of her sins, lest you receive of her plagues. From both which good Lord deliver us. Amen.  
And thus much for the kingdom of Antichrist.  
There is also another mystical Babylon, and that is the kingdom of sin, the throne whereof is in this world, for hell is the place of execution, rather than of sinning: of this also is this text verified: for we do naturally (without grace) so love this world, that though we find it miserable and confused, yet by our sensuality, and daily devising and practising new pleasures, we endeavour to heal it, and to make it a paradise, and they that are bewitched with it, would here set up their rests. But when all is done that can be, it cannot be healed, but it is still a very Babel of confusion and disorder, a miserable world, a vale of tears, and a sea of trouble and turmoil to whosoever hath the sweetest portion of it. Therefore though we be in it, yet let us use it as though we 
1. Cor 7. 31.  used it not, let us not set our hearts upon, but let us forsake it, and go every one to his own country, that is, to our blessed inheritance the kingdom of heaven, that is a Christian man's country: for as for this world, her sins are so vile, that her judgement is gone up unto heaven, and God will assuredly destroy it. But there is a better world, even an inheritance, immortal, 
1. Pet. 1. 4.  undefiled, & that fadeth not, which is reserved in heaven for us: hereof we are borne heirs by grace in Christ. Therefore forsaking the wicked Babylon of this world in our hearts and affections, (seeing it is past cure) let us aspire after that, and long to have our parts in it.  
Now there are also besides these two great Babel's, certain other little petty Babylon's, namely, incurable sins amongst us, which are Babel's, or at least daughters of Babylon, and sprigs of that cursed root. As,  
1. That great sacrilege and Church-robbing committed by Impropriations, (in which case at this day almost half of this kingdom is) whereby it comes to pass (above any other one means) that an ignorant and unteaching ministery is set over a great part of our people, which is the source & fountain of all other evils in our Church: this is a deep wound, yet once was it curable enough, namely, when the Abbeys were first dissolved, and since was it curable enough: but now (alas) how incurable it is, and by the crafty plots of the devil how incurable it is made more and more, he observes but little that sees not. Oh happy he that can say in his conscience, I would have cured this daughter of Babel: and happy also he (though not so much) that hath had no hand in making this wound incurable: such plots and devices arise out of hell, and heaven will confound them, though the earth for a time bear the burden of them. Mean time, unless the King's Majesty vouchsafe to take the matter into his hands, and to heal the wounds that he never made; otherwise it is incurable, or as the King's evil, to be healed by none but by a King: till than we may say with grief of heart; It is an imp of Babylon that will not be healed.  
2. The ungodly Plays and Interludes so rife in this nation; what are they but a bastard of Babylon, a daughter of error and confusion, a hellish device, (the devils own recreation to mock at holy things) by him delivered to the Heathen, from them to the Papists, and from them to us? Of this evil and plague, the Church of God in all ages can say, truly and with a good conscience, we would have healed her. The ancient Fathers in the time of the Primitive Church spared no pains to discover the vileness and unlawfulness of them 
g 〈…〉 tullian: Cyprian: chrysostom: etc. : in these latter days many holy and learned men have laboured by preaching, writing, and conferring to have healed them, and never was there Divine of note and learning, that I know, that durst so far prostitute his credit as to write for them. They know all this, and that God accounts it abomination for a man to 
Deut. 22. 5.  put on woman's apparel, and that the ancient Fathers expound that place against them: 
h Cyprian: Chrysost. Sexta Synod. in Trull. Can. 62.  they know that Cyprian resolved, (being asked the question) 
i Cyprian. in Epistola 61. Oh that all Players would read that Epistle, and regard it!  that a Player ought not to come to the Lords table; and that he that teacheth children to play, is not an instructor, but a spoiler and destroyer of children: they know they have no calling, but are in the State like warts on the hand, or blemishes in the face: they know, that therefore they are feign to shroud themselves under such shelters, as at the hour of death, and day of judgement, will prove but fig leaves: they know they are defended with the same arguments, as the stews in Rome be, and little better defence can be made for them (being as they are).  
All this they are daily made to know, but all in vain, they be children of Babylon that will not be healed: nay, they grow worse and worse, for now they bring religion and holy things upon the stage: no marvel though the worthiest and mightiest men escape not, when God himself is so abused. Two hypocrites must be brought forth; and how shall they be described but by these names, Nicolas S. Antling's, 
In a Church in London, every day in the week prayers, and a Sermon at six 〈…〉 e in the 〈…〉ning: a ●●●ssed and rare example.  Simon S. Maryoveries? Thus hypocrisy a child of hell must bear the names of two Churches of God, and two wherein God's name is called on publicly every day in the year, and in one of them his blessed word preached every day (an example scarce matchable in the world): yet these two, wherein God's name is thus glorified, and our Church and State honoured, shall be by these miscreants thus dishonoured, and that not on the stage only, but even in print. Oh what times are we cast into, that such a wickedness should pass unpunished! I speak nothing of their continual profaneness in their phrases, and sometime Atheism and blaphemie, nor of their continual profaning of the Sabbath, which generally in the country is their play day, and oftentimes God's divine service hindered, or cut shorter to make room and give time for the devils service.  
Are they thus incurable? then happy he that puts to his hand to pull down this tower of Babel, this daughter of confusion, happy he that helps to heal this wound in our State: but most happy that Magistrate, who, like zealous Phinehes, takes some just vengeance on that public dishonour laid upon our Churches. But if we be negligent in this cause of God, than he himself will take the matter into his own hand, whose Church, whose religion, whose holy ordinances and most holy name are daily profaned by them: for as their iniquities are heinous, and their basphemies against heaven; so doubtless their judgement is gone up unto heaven and lifted up unto the clouds. So wishing their repentance, I proceed.  
3. The horrible abuse of the Sabbath day, in this city, and over this kingdom: in some places by Fairs and Markets, by May-games and Moricedencers, by Wakes and Feasts: in all places (almost) by buying & selling, & bargaining: in this city by carriages in and out, by selling betimes in the morning and after dinner: by playing in the streets, and in the fields.  
Oft hath this been complained of, and some have endeavoured to heal it, but it is an Imp of Babylon that will not be healed, but rather it creeps as a canker thorough our whole State, from the foot to the head. But let us take heed, for it will eat out the heart and life of a State, even this one sin. Did not our fathers 
jerem. 17.  thus (saith noble Nehemiah) and therefore God brought 
Nehem. vlt.  all this evil upon us? See captivity, destruction, and desolation of a goodly and flourishing settled kingdom, for the public profaning of the Sabbath: O therefore happy he that puts to his helping hands to heal this wound, which yet is curable enough, if we would do our duties: for the Commandment 
The fourth Commandment.  is, thou & all within thy gates, keep my Sabbath. Now who is there within this Realm, but is within the gates of the King's house? who within this City, but within the gates of the L. Maior? who any where, but is of some man's family, and within some man's gates? If then Fathers and Magistrates would look to all within their gates, this sin could not be so grievous, this wound not so wide and desperate as it is. Therefore you my L. Mayor be exhorted to attempt the healing of this wound, in your year; set before your eyes, the noble example of worthy Nehemiah, it will excite you to this holy duty; and 
Nehem.  then at the end of your year, you may with the comfort of a good conscience say with him; Remember 
Nehem. vl●. 19  me O my God in goodness, according to all that I have done for this people. But if we still neglect this cause of God, and suffer his Sabbath daily thus to be profaned; then let us look for nothing but continuance and increase of these grievous plagues that have so long lain upon us: and let us be assured God will take the matter into his own hands, and some way or other get himself glory upon us, for he will lose his honour at no man's hand, but whosoever will not glorify him in his conversion, he will glorify his own name upon him in his confusion: which heavy judgement that God may turn from us, let us turn to him, etc.   
FINIS.