The Man of Sin: Or a Discourse of POPERY: WHEREIN The Numerous and Monstrous Abominations, in Doctrine and practise, of the Romish Church are by their own Hands exposed so to open Light, that the very Blind may see them, and Antichrist in Capital Letters engraven on them: particularly in the infinite driven of their Adored, but Lying Wonders and Miracles.  
By no Roman, but a Reformed catholic.  
There shall arise false Christs, and false Prophets, and shall show great Signs and Wonders; insomuch that( if it were possible) they shall deceive the very Elect; saith our Lord, Mat. 24.24.  
All things that were foretold are come to pass; the King of Pride,( viz. the Antichrist) is nigh at hand, said Gregory, Lib. 4. Epist. 38. Pope Anno. 610. Platin.  
For the fulfilling which prophesy, Pope Boniface 3d, about three years after his death, purchased of the Barbarous traitor, Tyrant, and Parricide Phocas, That Rome might be the Head of all Churches, and Himself the Universal Bishop. Balaeus.  
London, Printed by J. D. for Robert bolter, at the Turks-Head in cornhill, over against the Royal-Exchange. 1677.   

PATRONO OPTIMO MAXIMO; Domino Dominorum& REGI REGUM, Hominum JESU, Deíque CHRISTO, Verissimo {αβγδ} Unico Hasce Lucubratiunculas contra Nominis& Numinis Ipsius Hostem ac Pestem, Romanum sc. Antichristum, Séque ipsum longè Omnium Sanctorum minimum, Author earundem Devotissimè D. D. D.  
Suppliciter porro& obnixè orans, obsecrans, obtestánsque ut& Utrumque( Erratis omnibus veniâ clementissimè datâ) sibi in Clientelam fidémque commendatum habeat; Eundémque Judam Redivivum, Perditionis Filium, quem dudum, multoties, Oris absumpsit Spiritu, necnon quotidie pede quo caepit ulteriùs pergit, tandem Adventûs Splendore sui, subitò, penitus,& aeternùm perdat. Amen.  
Etiam veni, Domine JESU.   

THE PREFACE TO THE READER.  
READER,  
CUstom, a kind of Tyrant, hath almost made it necessary, most sure a matter of Civility, to salute thee at the Threshold, and bid thee welcome in. Nor is the Work yet over. Thou art to be acquainted what entertainment thou must look for; and must be cumbered with Apologies for the meanness of it; with importunities for thy Pardon also, grounded either on the surprisal of thine Host, or perhaps his want of leisure to get fit accommodations for such a Guest, or( may be) the lowness of his Fortunes which incapacitates him thereto, if nothing else had failed him. What's to come next then, but to tell thee, if his Circumstances be considered duly, Ovid's old Plea may be honestly his, 
Haec quóque quae facio judex mirabitur aequus,  
Scriptáque cum veniâ qualiacunque leget?  But then an ugly difficulty is to be anticipated too. For why would you undertake a burden too heavy for your back? Magis nullius interest quam tuâ, non imponi cervicibus tuis onus sub quo concidas, as he in Livy said to one of near affinity to him. You might have been at quiet, an if you pleased yourself. Now, what a work is here! It runs to a very riot instantly. The poor Pen bleeds many a drop, and the poorer Paper's stabbed so that its Wounds are gangrened; and which is worse than either, the Readers patience is horribly martyred, before one word of reason comes to the rescue.  
For my part therefore, who am not such a Fool, to make a Wreck that I may get a Plank perhaps; and have more honesty than to balk plain dealing, because dissembling is so much in fashion; I must avoid all trifling Rhapsodies of that kind, and bluntly with few words declare, It is my judgement, that in a dreadful Fire of some Town or City, every man is bound to bestir himself in bringing of his Bucket for the quenching it; and he that can't do that, must turn the Cocks, or dam the Waters, or some other way do what he can, to prevent the total ruin of the place.  
And this is not a Riddle that needs an Oedipus for the solving of it. For whether Popery be not like a prevailing flamme in the very Heart and Bowels of the Kingdom, and menacing so much the greater mischief to us, as the blessings of Heaven, whereon it seizeth, are infinitely better than those of Earth, and our Souls at an equal rate above our Bodies, I appeal unto the many Royal Proclamations, and Acts of Parliament lately passed against the same; indeed, to the Universal Sense of all Protestant Subjects.  
Whether judaisme, Turcism, or Paganism hath a more mortal Influence on the Embracers of them, is not here to be determined; and the Reader, on perusal of this Treatise, will be better fitted for a judgement. But that the Romish Doctrines, with those Practices that flow naturally thence, are destructive utterly of Eternal Safety, is past all peradventure with all through-pac'd Protestants: and 'tis presumed that the Discourse before us abounds with Reason, enough and over, to draw every honest Mind, though wavering yet, to the same persuasion.  
If any think there is already a sufficient Stock upon this Subject, I will not say he is mistaken: though I conclude the while, That is no bar at all to this new attempt. One of the best and learnedst of the Fathers said, 
August. l. 1. c. 3. de Trinitat.  Utile est plures( libros) a pluribus fieri, diverso Stylo non diversâ fide, etiam de quaestionibus eisdem: ut ad plurimos res ipsa perveniat, ad alios sic, ad alios autem sic: 'tis good that many Books be made by many Men, with a different Style, but the same Faith, even about the same questions; that the Matter itself may reach the most, some one way, some another. And a greater Man than He, the Blessed Apostle Peter, 
2 Ep. 1.12, 13, 14.  thought it worth his while to writ, though it were not to inform. Mens Judgments, only to refresh their memories about what they knew already.  
And who can tell, but something may here be light upon, which other Books, especially in our Mother Tongue, do not afford us? Which if it should not be; to be sure a great many things, and of great importance, that lay remote in many, larger as well as lesser, volumes, are here in little room at once presented just before our Eyes. But at the worst: if Error, and the very worst of Errors shall often commence its svit; nay make invasion on us: shall not Truth as often, and without rebuk, Nonsuit That; and Defend its Right? There is indeed no hopes of silencing Scolds: but whether this Endeavour doth not force their own hands to lay a Padlock upon their own Lips, so that they can never open more, without first crying shane upon themselves, is left to those to judge that will be at the pains of hearing fairly.  
'tis true, the Testimonies of the Romanists Vileness are very numerous: 'tis as true also, they are most their very own. And 'tis a piece of Vanity, unworthy of Men of reason to say, The Church of Rome is not chargeable with any Doctrines, which have not Pope, or Council, or Both, subscribers to them. For( though of Such, you will meet with here an Augean Stable!) who ever questioned, himself being honest, but that the Receiver was as bad as the Thief? And sure enough, that Church which hath its Indices Expurgatorii for all Authors( the Fathers themselves not privileged) must be interpnted to own, what they never expunge or declare against; much more, what is printed and reprinted with the Churches licence, and commended for the use of public Lectures to the People in their Church Assemblies; and still the Works of Persons, such approved catholics, as submit themselves entirely to Holy Mother, and live and die in her Communion: which is the Case of all their Legendarians, brought as Witnesses here. But he that will speak plain Truth, and is acquainted tolerably with the Acts of General Councils, must confess, that Sottish and Superstitious Assembly, which they venerate as the 2d Nicene Council, laid the Foundation at the least, whereon the whole fabric of their Wicked Lies and Fopperies was erected afterwards.  
There can be no security given against Mistakes in Printing, and he that shall transcribe so many hundred, perhaps some thousand places, deserveth pardon, if after utmost diligence, and several reviews, he possibly may misquote, for once, or so. But the Reader may believe it, that the Author did his very best to prevent both. And avers it modestly, that he doth not know Two Testimonies cited here, but what he first consulted with his own Eyes( and more than once the most) in the Authors quoted by him.  
As for the 
Generation of Vipers, Mat. 3. Luk. 3. Mat. 12. Fools, Blind Guides, Hypocrites, also Mat. 23. &c. Thou whited Wall, Acts 23. Child of the Devil, Enemy of all Righteousness, Act. 3. Cursed Children, 2 Pet. 2. Silly Dreamers, Jud. 8. and 13. Wandring Stars, Beast, Great Whore, Rev. 13.& 19. and Mother of Harlots and Abominations, Rev. 17. &c.  plainness of the Style in any place; he tells you, that it suiteth well with his Country Spirit; that chooseth rather, down-right to call a Spade a Spade, than by the neater Periphrasis of a Gardiners Instrument, wherewith by hand and foot he diggeth up the Ground. And if sometimes he seemeth not so grave as you could wish; you must remember all Men are not Catoes; and a long Journey needs something Pro vehiculo; however, he hath a modester Plea than his, Ridentem dicere Verum Quis vetat? Namely, that he never takes that liberty, as he is ware, but where the Subject is Ridiculous truly. And when he is Sarcastick, the vileness of the matter forceth that. Nor can he think the Apostle did do ill, in that lash he gave the Corinthians, by begging of their Pardon for his doing wrong to them; 2 Cor. 12. when their sordid Spirit made him work for nothing there, and get his living somewhere else: and is assured the Prophet dealt exceeding well by Baals Priests, saying, Cry aloud, he is a God; or talking, or pursuing, or in a Journey, or sleeping may be, and needs waking! 1 Kings 18.  
Reader, I have but this to add; that in the whole I never baulked the Dictates of my Conscience; but as I made God's Glory and thy Good my chiefest Ends; so have I used lawful and proper means( according to my skill) for reaching Both. Wherein I hope by his Grace and thy Prayers, not to meet with utter disappointment.  
farewell.   

THE CONTENTS.  

BOOK I.  

Chap. 1. THe Introduction, and Coherence.  
Chap. 2. The Bar to the Revelation of the Man of Sin; the standing of the Roman Empire.  
Chap. 3. The apostasy itself: not Civil but Religious.  
Chap. 4. The Man of Sin's Characters: the two first; 1. His Nature, a Man. 2. His Properties. 1. Man of Sin. 2. Son of Perdition.  
Chap. 5. Three Popish Objections answered.  
Chap. 6. His third Character; his Actions 4. 1. Exalting himself Above, and Opposition to all called God on Earth: So doth the Pope.  
Chap. 7. proved as well by the Doctrine of their Church, as practise of their Popes.  
Chap. 8. And Exaltation and Opposition to the Heavenly Majesty also: whereof the Pope is guilty too.  
Chap. 9. His second Action; sitteth in the Temple of God: which meaneth the Christian Church: the Temple is not at Jerusalem; but Rome particularly.  
Chap. 10. And shows himself that he is God. Which Popes do in Word and dead.  
Chap. 11. His third Action, unrighteous deceiving and beguiling Men: constant in the Popes.  
Chap. 12. His fourth Action, by coming with Lying Wonders. The grand Proposition, All Popish Miracles are nothing else. Miracles are considered largely and strictly. These are Miracles, Those Wonders: Which latter take up the Second Book, as Miracles do the third and last.    

BOOK II.  

Chap. 1. OF Popish Wonders; six Pair. The first, Miraculous Principles and Proofs. The former here; 1. Of plain falsehood 3. 2. Of gross Absurdity 6. 3. Of horrible Blasphemy 12.  
Chap. 2. Miraculous Proofs: from the Decrees, Decretals, 2d Nicene Council, and Bellarmine himself.  
Chap. 3. The second Pair; Miraculous Prayers and Preachings. Prayers Wonderful for the Object; to Saints and Angels; specially the Virgin Mary, in Prose and Verse; nay to a Stick of Wood, and a Rag of Cloth: for the Language of them; choice Latin Prayers, and the Creed particularly.  
Chap. 4. Miraculous Preachings; for Doctrine, most absurd and ridiculous, from their choice Homilies: for Hearers; besides Men; Beasts, Birds, Fish, and Stones.  
Chap. 5. The third Pair, Miraculous Sacraments and Censures: those so for their Number seven; for their Nature, truly Monstrous.  
Chap. 6. Miraculous Censures: for the Manner, Causes, and Subjects of Excommunication: which are Men, living and dead, Devils, Sparrows, Flys, a Nut-tree, an Orchard, an hollow three, Wood and a Fish-pond, Manchet-Bread, and a White-loaf.  
Chap. 7. The fourth Pair, Miraculous Penances and Pardons: Penances wonderful for their ridiculous Lenity, and barbarous Severity; in both Voluntary and Necessary ones.  
Chap. 8. Miraculous Pardons, for their Goodness, and Cheapness, for Poor and Rich: yet the Pope is unkind for all that.  
Chap. 9. The fifth Pair, Miraculous Holy-Things, and Holiness. Holy Things that are so Naturally, and so Artificially: as in the former respect Holy relics, in the latter Holy Images, Holy Water, Holy Bread, and Holy Agnus Dei.  
Chap. 10. Miraculous Holiness. 1. Extraordinary; 1. for Degree; 2. for Kind. 2. Ordinary, in six marvelous virtues of theirs; Faith, Charity, Unity, Fidelity, Chastity, and Contentation.  
Chap. 11. The last Pair; Miraculous Rule and Church; 1. Their wonderful Golden Rule, Tradition; 2. Their wonderful Leaden Rule, Vulgar Latin Bible; which is, 1. grossly Antigrammatical, for Barbarisms and Solecisms: and, 2. Antitheological, by, 1. Additions to Holy Scripture, 2. Subtractions from it, and 3. other Alterations of it, to 1. a quiter different Sense, 2. a contrary Sense, and 3. flat Nonsense.  
Chap. 12. Miraculous Church: 1. in the Head; 1. Universal, 2. uncontrollable, 3. Infallible, and 4. most Holy: their Holinesses blazond 1. by the History of about the tithe of their Male-Popes, 2. and the two famous She Popes; Donna Olympia, and Pope Joan: 2. in the Members, Laity and Clergy; Secular and Regular.    

BOOK III.  

Chap. 1. ROmes Real Miracles, Lying Wonders: proved by asserting four Propositions. 1. The first, That very many of them are human Impostures, mere Cheats of Men, from 1. Ignorance; or 2. Melancholy, with Hysterick Passions; but specially; 3. From plain Knavery; of which last, a whole heap of palpable Instances are produced.  
Chap. 2. The second, That more are Diabolical achievements. A multitude of Examples, with the plain print of the Cloven Foot upon them. And a Comparison betwixt the Pagan and Papal Miracles in 20 Particulars.  
Chap. 3. The Third, That most are errand Forgeries, and down-right lies. About things belonging to 1. our Saviour; 2. to Angels; 3. to the Virgin Mary; 4. to other and inferior Saints; 1. foreign, and 2. domestic, Sans Number: Seven Souls delivered from Hell itself by Romist Saints. The Complaints of their own grave Authors about their lies; but in vain.  
Chap. 4. The Fourth, None are True and Real Miracles. Because, 1. These are ceased long ago. As appears by Scripture, Reason, and great Authors, Ancient and Modern; even their own too. 2. Theirs merely serve False Doctrines, and therefore cannot be from the God of Truth, but Father of lies: and so are no true Miracles. Witness their 1. Half Communion; 2. Praying to the Dead; 3. Image Worship; 4. Purgatory; 5. Mass. 6. Transubstantiation; 7. Popes Supremacy; and 8. Truth and Infallibility of the Roman Church: With just as many more pointed to in Bellarmine also: The Recapitulation, and Conclusion.     

BOOK I. The Man of Sin.  2 Thess. 2.9. Whose coming is after the working of Satan; with all Power, and Signs, and Lying Wonders. 

CHAP. I. The INTRODUCTION.  
THat the corruption of the best things proves worst of all, 
The Introduction.  is a maxim with the Naturalists, not more venerable for the gray Hairs upon it, than the great Truth contained in it. Which, as it doth insinuate an aptness in the noblest Creatures to degenerate, so it pronounceth such degeneracy( especially when 'tis ripened to its height) to be of vilest Nature, and most pernicious Consequence. And should we give our Thoughts that little trouble, only of glancing on the River Nilus, abundant proof will lye before us. We have therein a very weigh, for the enriching that egypt, which it passeth through: and yet no River in the World can outvie the same, or match therewith, for generating so great a number, and such a terrible kind of Crocodiles, out of the putrefactions of it. Nay, nearer home, we have enough of Evidence. Our richest Soyls, where Cultivation is neglected, are still observed to produce the rankest and most noisome Weeds. Yea, and within doors too, we ever find that delicate varieties of Meats, and Drinks, more often far Occasions Surfeits, and those more mortal, than plain and simplo Food.  
2. Nor is this Rule less sure in Morals. Wheresoever 'vice appeareth as a By-blow unto virtue,( for it can never prove legitimate thereunto, till Darkness may, and truly too, call Light its Parent) it hath a fouler slain upon it, and is really more abominable, than it would have been, had it never claimed such a Pedigree. Hence is hypocrisy, and the Subjects thereof, loathsome in the Eyes of God, and all good Men, to such a pitch as nothing more, or near so much. And reason good; For in this case there is the basest Cheat, that can be, put upon us by the most ugly Monster, dressed up in a Beauty's Visor: and Purity is forced to act so vile a Miscreant, as not only to be a Prostitute, but very Pimp unto Pollution. And what is more abominable? But let us see the truth hereof made good in Instances. The Devil, that Prince of Darkness, notwithstanding his pretences to an Angel of Light, was not in his Primitive Estate more highly glorious, and more truly good, than his apostasy hath now made him basely vile, and utterly nought. And, that I may touch the White I aim at, his eldest Son, the Man-of-Sin, and Bishop of Rome,( nicknamed his Holiness) was not in his low estate so much for Christ, as, since his Luciferian exaltation of himself, he hath been against Him, and proved the Antichrist: nor was his See, the seven-hill'd City, and Mystical Babylon, once more famous, as an Holy Temple with God, than at this day she is justly infamous for her degeneracy into a Stews of Filthiness, and very Synagogue of Satan.  
3. And truly hereof this Holy Apostle, as well as other Pen-men of Sacred Writ, having by Divine Revelation so clear a foresight, it ought to be no wonder to us, to find his serious reflections thereupon provoke him to so just a severity in stigmatizing that stupendious Romish Monster, as we shall manifestly see he doth in the Text before us. For, to say plain truth, we have his frightful Picture in this very Chapter most lively drawn, in proper Colours, and just Dimensions: yet so, as that a faithful Christian shall not need to be seared at the sight thereof.  
4. For, first, the Apostle bespeaks his Thessalonians with an affectionate svit, vers. 1.2. And, having so prepared them, then, with no surprise, and little disturbance, he leisurely draws the Curtain, and lets them see, That Hell above ground, whereof we speak, to vers. 10. But, lastly, he gives in full security against all mischief thence; to those, that is, who love the Truth; to the end of the Chapter: for of those three parts the whole consisteth. But for a strict enquiry into these several things, the Reader must excuse me from any further concern therein, than what is necessary for clearing of the way, that leads directly to my Journey's end.  
5. In order whereunto, we may observe, that where St. Paul, as a careful Husbandman, had diligently sown his Corn, the Enemy also had been busy to cast in Tares: and so the Doctrine of the Gospel fell under jeopardy to be corrupted with the Leaven of false Teachers. For, in the apostles absence, an erroneous Opini●n was insinuated into the Christians Minds, namely, That C●●is●'s coming to judgement was just at hand. Now whatsoever harmless dress the Deceivers had clothed this error in,( just as their true Successors, Romish Priests, and jesuits, have learned to manage their Piae Fraudes after their Copy): As for Example, An honest aim, put case, to quicken their diligence to an holy preparation for that solemn Day: and 'tis not in probable, that this pretence might lye uppermost with them: or say, the specious varnish of some Revelation from God, or Ora● Tradition from this Apostle, or at least some counterfeit Epistle from him;( which seems to be pointed at by those words in v. 2. By Spirit, or Word, or Letter, as from us; and wherein Papists, their true Disciples, most exactly tread their steps): This error, how innocently soever by these, or other such-like Methods it might look, can find no favour at the apostles hands, and he would have it speed no better with them by any means, if an apostles earnest Supplication may find successful influence on them; as is most evident vers. 1, 2. and beginning of the 3d.  
6. And verily 'twas most reasonable, nay flatly necessary, to lay so great a Bar in the way thereof. Because, besides the falsehood of it in itself, and the distracting trouble the belief thereof must needs create in the Minds of Men, the Apostle easily foresaw, that a Mine was made, and Train was laid hereby for blowing up the Gospel itself, our magazine and Storehouse of all present Comforts, and future Hopes. For, admitting once that the Day of judgement ought to have been expected in that Age, which was to be suspended till many hundreds more,( if not some thousands) at least, should and expired, how easily would deceived Souls, that were disappointed of Christ's coming, when they thought verily he was to come, conclude, he was not now to come at all? And then what follows next, but that the Gospel was no better than a Fable? Which, as it was the Mark the Devil aimed at, so we may presume, he would have hit it too( the rather from the Apostle Peter's words, Ep. 2. Cap. 3. v. 3, 4.) had not this full conviction of the Error utterly broken his Bow.  
7. But in the next place our Holy Author backs his importunate Request with an Argument of greater importance; because he was resolved to make sure work in an Affair of so great moment. And, as he had formerly urged this Argument by word of mouth, now he thinks meet to press it by writing also, vers. 3, 4, 5. The substance whereof is this; That Day shall not come before a general apostasy from the Faith hath ushered in, and enthroned the Man of Sin; that is, the Antichrist; as 
Nulli dubium eum de Antic●risto ista dixisse. August. de Civ. D. lib. 20. cap. 19.  all Men grant, the Apostle meaneth none but him. But though the Seed is sown already( for the Mystery of Iniquity doth already work, vers. 7.) it must needs require a far greater compass of Time, than what is concluded within the reach of one short Age, for bringing it unto its full Maturity: Therefore 'tis impossible, That Day should be at hand. There was not at that time any such apostasy; there was not any Revelation of the Man of Sin; yea and a Mountain, that bespoke some hundreds of years for leveling of it, lay as a mighty Bar against the coming on of Both. Yet, as the Removal hereof was necessary previous to their Advance; so was the Presence of them unto Christs coming to judgement. The expectation then of that days Approach must necessary prove an idle Dotage.   

CHAP. II.  
Of the Bar, unto the Revelation of the Man of Sin.  
BUt here it will be worth our while, 
The Bar to Antichrists Revelation.  by a brief Consideration of the Bar unto the Revelation of Antichrist, to make a fairer way for a fuller view of the apostasy itself; and then the Man of Sin, that heads it, which must succeed. This Bar, we must observe in our proceeding, lieth not simply against the apostasy itself: but against the full growth, and plain Revelation thereof. This Apostle saith( as we heard before) The Mystery of Iniquity doth already work: only he, who now letteth, will let, until he be taken out of the way. And another pronounceth of the same time, Even Now there are many Antichrists, 1 Joh. 2.18. So that even then the Child was born, but not grown up: a Cloud was risen of the bigness of a Mans hand, but the Heaven was not altogether black with darkness yet: 'twas still fair day, not Sun-set hitherto, and much less Midnight; which was to be, when once what hindered was removed. But what was that, which letted then?  
2. For answer, I have met with three Opinions only. The first is, that the Holy Spirit is this Bar: so some Nameless Persons anciently held, according to 
{αβγδ} In locum.  Oecumenius, 
Hom. 4. in 2 Thess. 2.  Chrysostom also, long before, reporteth the same, and refutes it too; saying, If the Apostle had intended the Holy Spirit, verily, he would not have spoken it obscurely, but plainly, &c. He adds 
Mox ibid.  there further, Had the Holy Ghost been the Bar, Antichrist must have been come already: that is, in case he must have come upon the ceasing of his extraordinary Gifts; For they are ceased a good while ago. But this conceit being not espoused, for any thing I know, by any considerable Person, then or since, need not detain us longer with it; and therefore let it rest in its own obscurity.  
3. A second carries greater probability with it, and is backed with more Authority: namely, that the Gospel had not been preached yet throughout the World; and that was it, which hindered then, both the general apostasy, and the Revelation of Antichrist. So 
In locum.  Theodoret heretofore, 
Ap. Marl. Expos. Eccl.  Calvin, Bullinger, Sarcerius and Marlorat lately. Now 'tis most certain, that 'twas necessary the Gospel should be published, and entertained far and near, before there could be possibly an universal defection, and revolt from it. For 'tis equally absurd to speak of quitting any Principle, or practise, that Men did never believe or walk in; as to say they left a Town, or Place, whereat they never were in all their life time: or that a soldier revolted from a General, whose pay he never took, nor ever was listed under him: and the proper Notion of 
Budaeus come. Graec. L.  apostasy concerneth Souldiers, that forsake their Colours. But notwithstanding this, had the Apostle so intended, he had not need at all, and therefore likely would not have spoken so darkly in the Case,( as St. Chrysost. noted of the former Opinion.) Moreover it appeareth, as by 
Euseb. H. Eccl. lib. 3. cap. 1.  Church History, so by the 
Act. 1.8. Rom. 1.8.& 10.15.& 15 ●9. Col. 1.6. Tit. 2.11.  Holy Scriptures likewise, that in the Apostles times the Gospel spread itself throughout the World: and supposing that, at the writing of this Letter, the business rather was in fieri, than facto esse; to be sure 'twas fully effected some hundreds of Years before this falling away, and revealing of the Man of Sin. So then it is not reasonable neither, to lay the Bar there.  
4. Lastly, Therefore the greatest Names, and of the greatest Number, most surely with the greatest Reason on their side, do understand this let to be the Roman Empire: So that, He, who letteth, will let, until he be taken out of the way, vers. 7. means but this, whilst the Roman Emperor shall hold his Power, and keep his Seat in the City of Rome, Antichrist must play least in sight: but, when this Empire shall decline, and place of Residence be removed, then expect to see the Man of Sin above Board, and in open view; that Head of the great apostasy shall then show his Head, and soon stretch his Hands unto the utmost bounds of Christian Profession. And verily, that this should be the very intent of the Apostle here, methinks, is very evident, as partly from the Text itself, so chiefly from the Event of things.  
5. 'tis plain enough from the Text, which hath two Circumstances very significant to this purpose. First, The Cryptique and obscure manner of describing this Impediment. He referreth them only to what he had before, by word of mouth, delivered on this Subject, and will by no means have it down in black and white, to be upon Record against him. He knew, his Lord would have the Wisdom of the Serpent yoked with the Innocency of the Dove; mat. 10.16. and therefore quits himself as an apt Disciple. And what should this wary Carriage of the Business import else, but warm apprehensions, that he had of a dangerous provocation, which he should have given the Roman Emperor, especially such a Monstrous Tyrant, as Nero was, who then swayed the sceptre, in case he had in plainest Terms expressed his mind. Should the Apostle have written in this broad Language, The Revelation of Antichrist is obstructed by the abode of the Imperial Power at Rome; when that is sunk, and gone from thence, which time is coming on, then shall the Man of Sin be seen as by a midday-Sun; what else in all Reason could have followed hereupon but joint endeavours of the whole Empire( too much that way inclined already) to have sent packing such a Prophet, and all Partakers with him, Root and Branch, from off the Earth? But to have said with open mouth, that either of the other Opinions put this Bar, had made no noise at all, and could not endanger Christians, by enraging of the Gentiles. The presumption therefore is most strong, and just against both those, and for the last.  
6. And then the hindrance being rendered as a Person, once and again in vers. 6. is the other Circumstance, that contributes further to the same purpose, which being not applicable to the Holy Spirit, for the Reasons before specified out of Chrysostom, and by the very harshness of the sound, appearing altogether unapplicable to the Non-preaching of the Gospel through the World, must leave the Roman Emperor as pointed at by the Finger plainly. Nor doth there any difficulty arise upon the use of the Singular Number here; as if He that letteth, must necessary be but One, when the Emperours of Rome were many after one another: for 'tis very familiar in common Discourse, and likewise in the Scripture-Phrase, for a Single Person to denote a whole Succession: as will 
Chap 5. infra Sect. 3.  hereafter in a fitter place receive a most abundant Proof.  
7. But the Event of things( which was the other Argument before proposed) so fully answering this Interpretation, and neither of the other, makes it, and it alone, pass current. For, whilst the Roman Emperour kept his ground at Rome, there was no room for Antichrist in the Chair. But not very long after the changing of his Seat, and quickly upon the sinking of his Power, the Pope usurps an Universal Monarchy, and proceeds the Antichrist. The Man of Sin, before a Minor, is now Adult and come to age: was formerly disguised, is now revealed. To make this plain by History were too remote from my Design, and indeed is needless; so many Reverend and Learned 
Vide Dr. Whitak. de R. Pentif. Dr. Abbot. Demonstr. Antic. Bish. Downam. Pope Antichr. Dr. Beard. Ant. P●pe of Rome.  Countrymen of our own, to pass by foreigners, having already fully done it to our hands. I conclude therefore that the Bar to Antichrists Revelation was the standing of the Roman Empire in its old Seat and Power. And, as the Babylonian must make room for the Persian, that for the Macedonian, and this for the Roman; so the Roman was to yield to Antichrist; and His at last to the Lord Jesus Christs: which is the observation of the good Father, 
Homil. 4. in 2 Th ss. 2.  Chrysostom upon the place. Now the Roman Empire having been removed so many hundred years ago, yea and reduced to a very Skeleton, or rather Ghost and Shadow of Empire( the Turk being Master of the East; many States and Kingdoms sharing with the Pope in the sovereignty of the West: only, as so many Fathers Blessings, they hold forsooth their several Parts from Him; He would have them know, they are in duty bound to think so, and the German Emperour being robbed off with an empty Title of King of the Romans) the Impediment was so long since removed also, and together thereupon the Man of Sin revealed.  
8. So much for the Reason of the thing. And now it may not be amiss( because that also was before 
§. 4. s●pra.  pretended) briefly to show, that the vogue of Commentators, the best as well as most, goeth this way roundly. I am content to take the pains of transcribing three or four of their Testimonies, and referring the Reader to the rest at easy Rates. 
De Resur. Carn. cap. 24. ad finem.  Tertullian on the words [ He, who now letteth] asks this Question, Who is that? And answers presently, Who, but the Roman State; the dividing whereof into ten Kings will bring in Antichrist? Whereupon he 
Apol. cap. 32.  elsewhere saith, that Christians, besides a Command from God upon them, to pray for the higher Powers, had further necessity to put up supplications for the Emperour, and whole Estate of the Empire; because they knew, that great mischief hanging over the World( he means by Antichrist) was stopped by standing of the Roman Empire. The Famous Bishop of 
Aug. de Civit. D. lib. 20. c. 19. Non absurdè de ipso Romano Imperio creditur dictum.  Hippo, though he be far enough from being peremptory in the Point, and very modest in profession of his own Ignorance, yet, besides the notice which he gives that others had the same thoughts with us about this business, he plainly shows his own inclination that way also, whilst he saith; 'tis no absurdity to believe it spoken of the Roman Empire itself. But that Learned Presbyter 
Ad Algas. de quast. 11. Novi Test. Qu. V. Ep. 17.  Hierom is very positive: and his words are these; The Apostle would not openly say the Roman Empire must be destroyed, which they that ruled thought eternal: For had he boldly expressed it thus, Antichrist shall not come until the Roman Empire first be ruined, there might have seemed just cause to have been taken for Persecution of the Church, that was but then a springing. And after, It only remains, saith he, that the Roman Empire, whereto all Nations now pay homage, should go off the Stage, and be no more, and then shall Antichrist, that Fountain of Iniquity, come. One more shall serve our turn, and that is the indefatigable Preacher, but 
Chrysost. in 2 Thess. cap. 2. Homil. 4.  Arch-Bishop of Constantinople, He, in his answer to the question [ what that is, that letteth the Revelation of Antichrist?] professeth his assent to them, that thought this Bar was the Roman Empire. And he lays no little stress upon that Circumstance before insisted on, namely the Apostles dark procedure in this Matter, saying, Should Paul have said, that yet a little while, and the Roman Empire shall be destroyed, they quickly would have butted him quick as a Destroyer, and all Believers with him, as those that lived and laid about them for that purpose. In fine, when the Roman Empire shall be taken away, them shall Antichrist come. Thus he, and a great deal more upon the Premises. For others, the Reader may consult the 
cyril. Hieros. Catech. 15. Ambros. Oecumen. Theodor. Theophyl.& Primas in 2 Thess. 2. Lactant. Instit. l. 7. cap. 15.& 25. Beza. Piscat. Paraeus. Rolloc. Erasm. plerique omnes, &c. cum ipsis Papicolis. Vide Bellar. de Rom. P. lib. 3. cap. 5.  margin, and he will find no lack of Ancient, or of Modern Authors, that concur with these.   

CHAP. III.  
Of the apostasy itself.  

The apostasy.  HAving spoken now sufficiently of the Bar unto the Revelation of the Man of Sin, something is to be considered touching the apostasy itself; that so we may have free access to the Head thereof, which is the Antichrist. Concerning the apostasy, or falling away then, it must not be denied, that some of the Fathers have understood it with respect, not unto the Faith of Christ, but to the Roman Empire. As if so be the Revolt intended, were not from the Doctrine of Christianity, but obedience to the Emperour: and so no Religious, but a Civil apostasy were meant here. They are not many, nor considerable, when compared with others, that lie under this mistake. For 'tis notorious, that the worthiest, as well as greatest part of the 
christ Theodo. Oecumen. Theoph. August. &c.  Primitive Doctors did reject this Notion, and embrace the other. This is confessed by 
De Rom. P. l. 3. c. 2.  Bellarmine himself: whom we may trust here without a vourcher. But the Popelings( as the Flesh-flyes love to stick upon the sore, and let sound parts alone) how unlike soever they are unto the Fathers in their Beauties, will prove their very Pictures in their Blemishes: and therefore they would be glad to have this sense obtain; in hopes thereby to save his Holiness's skin. Yet their own great Interpreter 
In 2 Thess. 2. Melius intelligendum de recessu á Fide Catholicâ.  Nicol. de Lyra, when he hath  told us, some think is meant a Revolt from the Roman Empire; some from the obedience of the Roman Church, tells us, he judgeth better to understand it of a departure from the catholic Faith. Yea their 
Ubi supra. Pe. Apostasiam rectissime apud Paulum ipse Antichristus intelligi potest.  goliath, though he quarrel with himself, cannot avoid to agree with Truth at last. For his words are these: By the apostasy in Paul, Antichrist himself may be understood most truly. For so by common consent the Greek Interpreters teach; Chrysostom, Theodoret, Theophylact, and Oecumenius; besides St. Augustine. And then I trow by Him it must be somewhat else than a Civil apostasy. Nay he adds, Antichrist shall cause many to depart from God, and be himself the notable Apostate. Yet in next breath, By the apostasy may be understood a Revolt from the Roman Empire, as many of the latins do expound it: and those many are just three, whom there he names. Now if the other Interpretation be most true, 'tis much to be feared this will prove most false. And yet Bellarmine said, Antichrist might most truly be understood by the apostasy. 
§. 2.  But our Apostle is the best Interpreter of himself. And he, in telling us the dismal Effects of this apostasy, a deceit of men to their damnation; the Persons hereunto obnoxious, those, that neither loved nor believed the Truth, but took pleasure in unrighteousness; and lastly, the Mode and Method of compassing this fatal end upon them, by all rottenness of unrighteousness, and varnished lies( whereof Chap. 11. infra. hereafter more at large;) he, I say, in telling us these things, shows plain enough to him, that is not Stone-blind, that he intends a Religious apostasy, and not a Civil one. But, if we compare the Account he elsewhere giveth of the same apostasy with this before us here, a very Mole must see, and Papist can't gainsay the Truth propounded. Attend that place, and you find these words; 1 Tim. 4.1, 2, 3. Now the Spirit speaketh expressly, that in the latter times some shall depart from the Faith, giving heed to seducing Spirits, and Doctrines of Devils, speaking lies in hypocrisy, having their Consciences seared with an hot Iron; forbidding to mary, commanding to abstain from Meats, which God hath created to be receive with thanksgiving of them, which believe, and know the truth. Where, as the falling away is from the Faith, that is the Doctrine of the Gospel; so the guilt thereof lights on the Popish side; yea on the Pope himself, as Head of this apostasy; and whom the Character of the Man of Sin given by the Apostle sits as exactly, 
§. 3.  as ever did Glove the hand, that wore it. Only to conclude this Chapter, First, before I undertake that work, 'tis marvelously worthy of our observation, that the two greatest Lights in the Greek, and Latin Churches, St. Chrysostome, and St. Augustine, were so remote from the apprehensions of these Gentlemen, that would have this Defection spoken of by the Apostle to be merely from the Obedience of the Roman Emperor, and so possessed with the belief of its being meant of a departure from the Faith, that, by a metonymy of the Effect, they interpret it of Antichrist himself, the Head thereof. The Former's words are these; 
In 2 Thess. 2. Homil. 3. ad initium.  What is it that he calls the apostasy here? He calleth Antichrist himself so; as he that should seduce, and destroy very many. The 
De Civit. D. l. 20. c. 19. Refugam utique à Domino Deo.  other saith thus; The Day of the Lord shall not come, unless he come first, whom the Apostle calls Apostate; verily from the Lord God. Whereas if we may justly speak so of all ungodly Men, how much rather of that Wretch? So he. Now whether we follow them in this Trope, or rather understand it properly for a departure from the Faith; and so that Man of Sin not exegetically, but distinctly; for the Visible Head, and manager of this great apostasy,( which seems more suitable to the Apostles mind) it comes at last to the same issue. And certain 'tis, that one Egg is not more like another, than are the Man of Sin, and Pope of Rome. Did I say like? They will be found the very same, which will be evident by the consideration of the Nature, Properties, and Actions, of the One and Other: and by which three Characters Antichrist is here described.   

CHAP. IV.  
Of the two first Characters, viz. the Nature, and Properties of the Man of Sin.  
FIrst, Antichrists Nature; 'tis human: for he is called, 
1. Character. Antichrist's Nature.  The Man of Sin. 'tis true, he goes for God with his blinded and bewitched Vassals, as we shall hear anon. But by his Essence, he neither is so high as Angel, nor yet so low as Brute: Though, for the Dispositions of the Creature, he justly may claim Kindred with the Beasts, and call the Devil Father. There was of old time an odd Opinion in the World, 
Author Opuscul. ad. sin. operum. August. de An●ichristo. Tom. 9. Paris.  That, as our Blessed Saviour was conceived of a Virgin, by the Power of the Holy Ghost; so should Antichrist spring of a Virgin likewise by the Power of the Devil. Now, though this wild Fancy be only fit for Bedlam; and all the Owners thereof, if supposed in their wits, for no place else but bridewell at the least; yet to prevent the running stark mad of giddy brain-sick People, that every Age produceth store of, 'tis not amiss to note the utter falsehood of it, in being flatly contrary to the Text that calleth him a Man, thereby supposing Parents of his own kind; but chiefly, the great absurdity, and dreadful blasphemy of the same, both in ascribing a notable Miracle( as such a generation of necessity must be) unto the Devil, when Works of that kind are far above all created Powers; and likewise in debasing so our Lord and Saviours glorious Nativity, which was without all parallel, that He should lose the honour, and most sure the evidence of a Divine Original; and We the Chief, or rather only Pillar of our Faith, and Hope.  
2. We red also of another frenzy, perhaps a Twin to this, for withered 'tis with Age also, I am sure in greatest need of Hellebore imaginable; namely, That Antichrist should be the Devil himself. 
De Consummat. Mundi. Biblioth. Patr. Tom. 2. Tract. 1 Paris. 1610.  hippolytus, called the Martyr, is the Father of the Whimsy, for ought I know. But sure enough he talketh at that idle rate, saying, As Christ was born of a pure Virgin, &c. So the Devil should be of an impure One, but falsely a Virgin. But it should be Flesh only in opinion, he saith; and a fantastical Substance. 'tis likely the good Father Chrysostome had been  told of this Doctrine too. For he putting the Questions, 
Homil. 3. in 2 Thess. 2.  And who is Antichrist? What Satan? No, by no means; maketh answer. But our Apostle saveth us all further trouble in this business, and to be sure renders all such Stories wicked lies, saying, That Antichrist is a Man, The Man of Sin. Which Character, though I acknowledge it no special Ear-mark for the Pope, 'twas not fit that we should pass it by, not taking notice of, because the Apostle hath observed it, and at the least 'twill make his Holiness fairly capable of the Brand, which those that follow will not fail to clap upon him.  

2. Character: properties two  3. Then next his Properties must be looked upon, and those are two, The Man of Sin, and Son of Perdition.  
The Man of Sin. 
{αβγδ}.  An apparent Hebraism; and importing a Person given up unto iniquity; a very villainous and notorious Sinner, made up of nothing else but wickedness. The Phrase occurreth frequently, and to this purpose in the Holy Scriptures. Thus a Man of 
Prov. 24.5. {αβγδ}.  knowledge, 
Prov. 17.27  Understanding, 
2 Sam. 16.7, 8.  Blood, and 
1 Sam. 17.23.  War, with several 
2 Sam. 17.8.& 22.49.& 20.1. 1 Chron. 22.9. Psalm. 140.1. Prov. 29 22.  others intend a very knowing, understanding, bloody, and warlike Man. Persons above the common pitch, arrived to the non-ultra of those Faculties, and so the absolute Masters of the Craft. Why thus in common Discourse, by a Man of patience, we mean, a very patient Man; and by a Man of strife, one given to quarreling and contention; with many others. Antichrist then was to be the Man of Sin in the sense explained. 
Chrysost. Hom. 3. in 2 Thess. 2.  The Father saith, He shall commit a world of wickedness, and train up others to do the like. And verily he that shall impartially consider, how the Doctrine, and very Spirit of Popery, tendeth( as if it had been touched with an Infernal Loadstone) to all impiety and immorality, as its Pole; and what flagitious Monsters the Popes themselves, in a just suitableness to their accursed Principles, have generally proved; as, to instance only in a few Abominations; Lucifers, Mammonists, Epicures, Robbers, Adulterers, even to Incest, and Sodomy; Murderers, and that to parricide itself; Perjurers, Blasphemers, Idolaters, Sorcerers, yea, very Atheists, and incarnate Devils; he that, I say, shall think of this impartially, must presently pronounce, Never was shoe better fitted to the Foot, than is this Character to the Pope. I shall( Book 2. Chap. 12. Sect. 7, &c.) be more particular in making good this Charge; and if the Reader will have but a little patience, I pass my word upon it, the Account he shall have shortly will pay him ample Interest for his stay so long.  
4. The other Property is, The Son of Perdition. 
{αβγδ}.  Another Hebraism. But the Question is, Whether the Apostle meaneth Genitivus Finis, or Adjuncti: that is, Whether a Person destined to destruction, as worthy of it; or an utter graceless and hopeless Wretch? Now both, 'tis true, are true of Antichrist: only the doubt is, whether is here intended; unless it should be thought, the apostles pleasure is, that neither of them should be rejected. Learned and good Men, 'tis confessed, do interpret the Son of Perdition, one that shall himself be destroyed, according to his just desert. Chrysostome( in 2 Thess. 2. Hom. 3.) carries it that way, telling us, Paul saith the Son of Perdition, because himself shall be destroyed. Latter Commentators mostly follow him. Yet Piscator( Schol. in loc.) saith, Unless the Son of Perdition be here better happily expounded One desperate, and past all hopes of honesty: as stubborn Men are called Sons of Stubbornness: that so it ma● be the Genitive of the Adjunct. And Erasmus, by translating Filius Perditus, is of this Opinion also. Whereto methinks 'tis very reasonable to subscribe; concluding, though the Apostle might glance upon the former, that his full aim was taken at this. And truly otherwise 'twould seem to have been jumbled in, somewhat oddly, among the Characters, whereby Antichrist should be known. Whereas to call him Son of Perdition, as one who should arrive to such a desperate pitch of villainy, that vengeance necessary must fall down upon him at the last; First, Makes him knowable by a Brand upon his Forehead; Secondly, Continues the same metonymy in the same sense,( and 'tis not likely the Apostle should use the same Trope in the same breath, in senses so remote, as the End and Adjunct); And lastly, Makes Antichrist a fit Successor unto Judas, from whom he had his name; and who, as his Predecessor, had earned that Title by peerless villainy, that brought his ruin. John 17.12.  
5. If any think hereby the two Properties spoken of are confounded, and made both one; he may observe, that in so doing, he doth nothing impair the Exposition, whatsoever he may impute unto our discretion. For, besides the frequent use of Exegetical Phrases in the Scripture, the degree of wickedness is greatly raised in the latter. Yet happily our discretion may recover with him likewise, when he considers that there is this peculiar to the latter Property, so interpnted, that it maketh Antichrist answer Judas, as Face doth Face in a Glass. And if the Pope be found to do it also, and with as much exactness, as ever Copy did to its Original, a blind Man then must see, The Pope is Antichrist. Let's try the issue, Judas was a Devil, yet he seemed an Angel. He was no Heathen, quitted judaisme, followed Christ, and was an Apostle: He seemed very pitiful to the Poor, and affectionate with the greatest tenderness to his Master; but betrays with his kiss: and, as he never cared hearty for his Lord, nor for his Doctrine, nor for his Followers, whatsoever his pretences were; but spent all his love upon the Bag, whereof he was the Bearer: so his devotion to this wicked World made him in disguise, at first to hatch, and after to bring forth a villainy able to make the Earth to quake, the Rocks to rend, and the very Sun ashamed to look upon it, till vengeance justly paid him home at last. Now for the Transcript.  
Doth not His Iniquity of Rome, whilst he pretends to be Christ's Vicar, and only Lieutenant here on Earth, do his utmost to drive his Sovereign Lord quiter out of the World; in that he is so far from causing his Laws and Ordinances to be observed and kept, that he will not suffer People to be acquainted with the Scriptures wherein they are written? Doth he not show himself a dear Friend unto the Bridegroom, that makes his Spouse an errand Whore, in falling down and prostituting of her self to Saints and Angels, yea, very Stocks and Stones, as is the will and pleasure of the Pope? An humble 
Servus Servorum deal, is the Popes Title in all his Writs since Gregory the Great.  Servant of the Servants of God, no doubt, the Old Man is, that proves a worse Cut-throat to all Christ's faithful Servants, than ever Jew, or Turk, or Pagan was! All which, with infinite more of Kin thereto, and as easily proved as said, will be made good against him in this Treatise, above all possibility of control, or scruple at it. And what is it else but cursed covetousness, the love of the pomp and glory of this World, whereof he hath the keeping, and which he huggeth in his Bosom, that makes him thus like Judas the second, to cover his Treason with hypocrisy, and salute our Lord with hail Master, whilst he stabs him at the heart the while? But 'tis enough; The Property of the Man of Sin, and this too of the Son of Perdition, are not distinguished without sufficient difference; most surely neither of them a Nick-name unto the Pope; which must conclude him to be the Antichrist.   

CHAP. V.  
Popish Objections Answered.  
BUt Losers must have leave to speak, they say. And, though( alas) 'tis little to the purpose, Papists will be clamorous enough in telling you, that all this while they are as safe, as is the Louse in a Beggars bosom, notwithstanding this discourse. For why? The Antichrist here described, is but 
Rhemen. in locum. By the Article is signified to be one special and singular Man. Annot. 8.  one single Person; and which the Article in the Greek prefixed makes most manifest also. But Popes of Rome, the World knows, have been not a few: Ay truly, more than a Good many, we shall readily grant them. How then can they be Antichrist? Nay their great 
Bell. de Rom. P. lib. 3. c. 2. Et merely mirum est nullum Adversariorum, qui tamen jactant Linguarum peritiam, hoc animadvertisse.  Apollo, as if he had been another Columbus, who so luckily discovered, first of all Men, this Terra Incognita, or Enchanted iceland, of the Greek Article, struts like a Crow in a Gutter, and cackles over his supposed new-laid Egg, that hereby necessary the signification must be restrained to One single Person, that he cannot forbear insulting over all Gain-sayers, with this Rhetorical flourish, 'tis marvel none of the Adversaries, who vaunt their skill in Languages, should never light upon it.  

Sol.  2. But by his leave, every Man hath not the good hap to go to Corinth: to be sure; No Adversary of his was born to be a Cardinal! Notwithstanding therefore his grave judgement might censure it as the infelicity of this People, that they are not capable of making such choice discoveries as he doth, yet me-thinks the goodness of his Nature should not impute it to them as their Crime. But what if this great Mountains travail issue in a little Mouse at last? Can the beholder hold his countenance? Why? In good truth, the Cry is great, but the Wool but little; as the good Man said when he shore his Swine. For first ( Ad Hominem); 
1. Ad hominem.  if the Article necessary restrain to a single Person, and utterly exclude a succession of Men, these Gentlemen, Bellarmine and his Followers, must look to it; lest, in their heat, for plucking out one Eye of the Protestants, they destroy both their own. 'tis most notorious, that the 18th verse of the 16th chapter of Matthew( horribly abused by them in construing [ On this Rock] irrationally, and blasphemously [ On this Peter] as their method is) is made by them the foundat●●n of their Babel. Yet the Greek prefixeth the Article before Rock there, {αβγδ}: which is to say; according to their learning, Upon this one single Person, and no Successors, or succession to him. And is not here a sweet Rod made by themselves for their own Back! In smiting us, do they not stab themselves at the very heart? The popedom dyed with St. Peter: and all that filled his Chair since, were Tyrants and Usurpers. A greater Truth than they will seem at other times to be ware of.— Sic pugnat, sic est metuendus Ulysses! And thus the wicked make a Pit, and fall themselves into it. But to the Thing: 
2. Ad Rem.  The Article shows it must needs be a single Person, is their talk: though Schoolboys are ware, it often is redundant, and signifies nothing at all in Scriptures. A Cloud of Witnesses may be easily raised. Mat. 12.35. A 
{αβγδ}.  good Man bringeth forth good, and an evil Man evil things: where, though the Article be expressed to both, 'tis far enough from restraining it to one single Person, I trow. So Mark 2.27. 
{αβγδ}.  The Sabbath was made for Man, not Man for the Sabbath. And Luke 4.4. 
{αβγδ}.  Man shall not live by Bread alone. But still without any such limitation, as the Papists dream, though with the Article still in every place, and repeated too in two of them. And should we red those places after the sense of these Gentlemen, 'twould be a Miracle beyond many at Rome, to make them scape Nonsense. Let's make one single Essay in reading it of one single Person, where the Article is prefixed, and see the issue: and let it be that one place of Mark. 2. The Sabbath was made for one single and particular Man, and not one single and particular Man for the Sabbath. Oh the ingenuity of Rome! How this reading edifies the common People! near as well as Latin Service! and that is marvelously! But 'tis high food, and delicacy to the understanding of the Learned! Well, but we see a jesuit may sometimes nod as well as Homer. And he that would have more Instances of this gross Mistake, may turn him unto 2 Tim. 3.17. Matth. 5.13.& 15.11. with Rom. 4.11.( to omit all other places) and he shall find the Article insignificant, and redundant barely. The Learned 
Comment. Cr. l. ad fin.  Budaeus, and no heretic I trow, assures us, that the most and best approved Authors of the Greek use thus the Article: yea that {αβγδ}, Man, that is with and without the Article, often are the same. So that, familiarly, the Article is so far from pointing at a 
Artic. 〈◇〉 multis in locis vacat; vel potius ad ornatum ponitur. Thes. Gr. L.  single Person necessary, that it doth not signify at all, but serveth for mere ornament only. He that will give himself the trouble to inquire, shall find both 
Ibid. p 1554. Edit. Basil. 1556.  Stephanus and 
Interdum ornatûs tantùm gratiâ ponitur.  Scapula subscribing to him. 'tis true, they prove, it often carries an emphasis with it, and hath respect to one before discoursed of, and so well known to those with whom we speak. And of this force 'tis very reasonable to suppose it in this place. For the Apostle had before dealt with the Thessalonians about this Miscreant, v. 5. and by the Article might fairly point at him as an Emphatical Man of Sin. But that from thence one single Person only should necessary be concluded, is such an idle crotchet, as must owe its being merely to a leaden pate or brazen face: unless we should invade the Popish Dialect, and christen every great Mistake a wilful lie.  
3. But however the Greek Article serve them, 'tis still an Article of their Faith, that the Pope can never be the Antichrist; because the Apostle all along speaketh but of One, and in the singular Number. How then should the Popes, who have been a long Succession of Men, be in the least jeopardy of such a grievous imputation to them? Thus his Holiness's Counsel further pled.  

Sol.  See what a Fee will do! For 'tis not possible they should be ignorant, that both in Common Talk, and Holy Writ, nothing is more familiar than by a speech of One, and in the singular Number, to intend an Order and Succession of Men. As when we say with Truth and Loyalty, 
☞  the King of England is supreme in his own Dominions; though Papists, with erroneous Minds, and traitorous Hearts, will have all Kings and Emperors subject to the Pope: Can any Man be of so thick a skull, as once to imagine this must necessary be restrained to the present King and Pope; when 'tis most evident, We and They intend the Order and Succession of Kings and Popes, whoever be the present Person, that sways the sceptre, or holds the Keys? Yea, where the Scriptures say, as 1 Sam. 8.11. This shall be the manner of the King that shall reign over you; speaking but of One, and in the singular Number; nay, let me add, and with the Article prefixed in the 
{αβγδ}  Hebrew Text, and 
{αβγδ}.  Greek Translation also; they that understand it of One single and particular Prince, and not of that Order or Succession, must certainly be pronounced Persons of a soft Head, or hard Face of their own. So Hebr. 9.7. we red, The High Priest went into the Second( Tabernacle, that is) once every year. Whereas 'tis spoken but of 
{αβγδ}  One, and in the singular Number; So the Article is not omitted neither. But to conclude hence, that One only particular High Priest, and not the whole Order or Succession of them did so, is to prove such a Concluder worthy of a Fool's Coat, rather than a Cardinal's Cap, I trow. But to put the Matter past all scruple. The Prophet Daniel, speaking of the four great Monarchies of the World, describes them by four several, single Beasts, Chap. 7. vers. 3, 4, 5, 6, 7. And afterwards tells us, vers. 17. These great Beasts, which are four, are four Kings, meaning Succession, and not single sovereigns, as he calls them Kingdoms, vers. 23. and which the vogue of Commentators, yea common sense, and the event hath manifested. Nor can Antichrist's 
Bell. de Rom. P. l. 3. c. 2.  Votaries themselves deny, that several Kingdoms were intended by the several Beasts: and sure enough there were several Kings in each, succeeding one another. So that all their struggling serves only to make them breath their last the sooner: and the Pope must still be Antichrist, notwithstanding all their very idle talk of his being but One single Person.  
4. However we will hear the last groan though. Antiochus was the Type of Antichrist: but he was a single Person; therefore so must Antichrist be, saith 
Ubi supr.  Bellarmin.  
But this, much as the rest, is such a trifle, 
Sol.  as is hardly worthy of a serious notice. For first; Why are we bound to take his word, that Antiochus was the Type of Antichrist? God hath not said it, and we need not heed it. But secondly; say it were undoubted Truth; doth it therefore follow, Antichrist must be a single Person; because his Type Antiochus was no more? Do not I argue all as plausibly, when I say, The Paschal Lambs, which typified our true Passeover The Lamb of God, that taketh away the sins of the World, were many, very many; Ergo, We must have more Saviours than One? Is there not a parity of reason from many Types, to many Antitypes; as from One to One? Certainly if many may be the Type but of One single Person, as is undoubted: One may as well( at least) be the Type of many; especially when these many are but One Order and Succession still. 
De Civit. D. l. 15. c. 15.  Yea, St. Austine saith, that Abel in his Martyrdom was a Type of the Church. Must the Church therefore be a single Person: yea, or must the Martyrs of one Time, or Age alone, be signified by him? St. 
Gal. 4.29.  Paul himself plainly doth the like in Isaac and Ishmael, as to good and evil Men. Must therefore all the godly, and all the wicked, be but One single Person, respectively? But to spend more words in so clear a case, would be to light a Candle to the Sun; and thereby seem to vie with these Objectors in their pitiful folly.  
5. To conclude; He that shall consider, on the one hand, that the Man of Sin was in the apostles days an embryo, though not full-shap'd; conceived therefore, though not revealed, above sixteen hundred years ago;( for the Mystery of Iniquity was then at work, as we heard before); and yet must live, till the World shall end, and Christ become to judgement, as is the Popish 
Bell. de Rom. P. l. 3. c. 17. Post Antichristi mortem non nisi 45 dies usque ad mundi finem. A choice Notion!  Creed; must fancy Antichrist a long-lived Creature; and Methuselah on his Death-bed but a very sucking Baby to him; and thereby give us such a single Person, as is a mere Chimaera; that never was, or shall be in the World. And to say truth, this is the only way to do a good turn for his Holiness; because without such a shift as this, he is never able to pled, and prove Not Guilty. But the while such woeful Methods must make their Cause look desperate in the eyes of all Men, that have the happiness of justly scaping Bedlam.  
6. And then too, on the other hand, For One single Person, A beggarly vaggabond Jew, that is, springing from a dunghill, by frauds and cheats,( which must require some time to learn, and more to practise) to get the Jewish Kingdom first,( which a man would think would prove the work of pretty many hours, considering their banishment from their Country, and dispersion through the World) and then to form an Army, furnished with all things needful; and wherewith to invade, fight with, and overcome three Kings, viz. of Egypt, Lybia, and Ethiopia,( vast Kingdoms all) and to settle in, and be possessed of the Dominion of them,( work for many a fair day, any body but a Papist would imagine) but after this( whoop!) have at seven other Kings,( no matter how many hundred or thousand miles distance) and make them knock under too; and then, Rise up Sir Monarch of the whole World; and now at last with an Army, that can't be numbered, persecute Christians from one end of the Earth unto the other,( which the speediest Post could hardly ride, in a very few Minutes.) Yet all these Feats to be achieved( if I have not slipped some others) in three years time and an half( for there is not one Moment longer allowed to him) to me, good Reader, sounds infinitely louder than, and utterly drowns the noise of Don Quixots Feats; and is so sluttish a Romance that it must owe its whole Invention to Bacchus's Orgies, and can be entertainment only for a Drunken, or a frantic Person. 
Bell. de Rom. P. l. 3. c. 2.12.16.  And yet all this passeth for an Oracle with the Papists, and the learnedest of them, who like to sinking Wretches, lay hold on Straws( as you have seen) to save the life of their foolish Hopes: or rather, not receiving the love of the Truth, God gives them up( as our Apostle saith) to strong delusions to believe a lie. For past all doubt, the Pope is Antichrist; which also will be further manifested.   

CHAP. VI.  
The third Character of the Man of Sin. His Actions. Exalting self above, as well as opposing all called God on Earth: which 'tis proved the Pope doth.  

Third Character. His Actions, four.  HAving spoken of the Nature and Properties of the Man of Sin; it now remains, that we fall upon his Actions, which our Apostle maketh his third Character in this place. And they are four in number.  
First, He opposeth and exalteth himself above all that is called God, or worshipped, {αβγδ}, 
Vulg. Edit.& Rhemenses.  {αβγδ}. The Papists red it; which is an Adve●sary, and is exalted above, &c. to the self same sense, as we. Where though we seem to have a twofold Action of Antichrist, viz. Opposing self unto, and exalting above, &c. yet I take them both for one: only the latter raised to an higher degree of Malignity, than the former. For, as he that exalteth himself above God, must necessary be an Opposer of him; so neither is it possible for any Creature to oppose him, but eo nomine,& ipso facto, he doth exalt himself above him, as much as in him lieth. As who can doubt, but that a Rebel by denying duty to his Prince, and specially by countermanding Regal commands, doth thereby make himself superior to his sovereign; in that his own, and not the Royal will shall be obeied? Our business then lies only in inquiring, where about in the World we can meet with such vile misbehaviour towards all that is called God, or worshipped; and, if we find the Pope of Rome hereat a perfect Artist, and Master of the Craft, we need not be more scrupulous of pronouncing him the Antichrist, than we would doubt of calling him a drunken Fellow, that is crippled in his Motion, Sense and Reason, stinketh of the liquour, and is tumbling in his Vomit at an Alehouse. And believe it, the pursuit of this Enquiry can never tyre our patience. The Game will be no sooner started, than 'tis quickly taken. And both at first beating of the bush. For verily 'tis, or at least may be the Motto on the Triple Crown, All that is called God, or worshipped,( in Heaven, or Earth, that is) must veil the Bonnet unto me.  
2. See this, first, of All that is called God on Earth. 
Pope above Kings and Emperours.  And know ye, that the supreme Magistracy, Kings and Emperours must truckle to the Pope of Rome. That Earthly Majesty, Magistrates, the chief especially, are called Gods, is hide from none, that are but little acquainted with the Holy Scriptures. If any have forgotten where to find it, the 
Exod. 22. 2●. Psal. 82.1, 6. and 138.1. John 10.34, 35, &c.  margin will give plain and full directions to him. And that Person in good dead must surely be a very great stranger to all Affairs without his own Doors, who doth not know the Roman Bishop's great dexterity to act this part of Antichrist, in a Luciferian usurpation over Earthly Majesty. However 'tis good to be sure. And if we should not travail out of our own Country, we may find store enough of proof at Home. To give the Reader then but a taste of Instances to this purpose, lest doing all I might, I should endanger surfeiting him. How often have the Monarchs of this iceland been trod on, as a Footstool, by the Roman Antichrist? Did not One of these 
Pope pus 5. View of seditious Bull, by Bishop Jewel. See also Camd. Eliz. An. 1570. Tom. 1.  Pluto's depose our Famous Queen Elizabeth by his roaring Bull? But that sturdy Lady nere starting from her ground for all his fury, doth not 
Greg 13 Camd. Eliz. Anno 1578. Tom. 1.  Another secretly labour her utter ruin: disposing England to one Son, that is, of his Faith, the Spaniard; and Ireland to another, but base Son of his body? And when that Peerless Princess keeps still upon the Spot, comes not a 
Sixtus 5. Camd. Eliz. Anno 1588. Tom. 1.  Third that pusheth all her Dominions to the King of Spain at once: which drew an Armado, called Invincible, at the heels on't? 'tis true as the Heavenly Majesty ordered the matter, it made the English better sport to laugh their Bulls to scorn, than any Bull-baiting ever could: and all these Romish shakings made the Crown sit faster on our sovereigns head: so that in spite of Rome and Hell Confederates, she fills her days, and dies in peace. But the Roman Man of Sin was still alive, and could not rest: For from 
Clem. 8. Camd. An. 1600. Tom. alter.  Him came two several Breves, with strict commands, both to their Clergy, and the Laity also, to admit none other Prince unto the Crown, how good soever his title were, but a Papist, to the 
Nisi ejusmodi esset qui Fidem Catholicam non modo tole●aret, said omni ope,& study promoveret,& more Majorum jurejurando se id praestiturum susciperet. ibid.  uttermost. And when that Blind Archer drew his Bow unluckily so as to miss his Mark; the Protestant, and most Learned Prince King James, in spite of him, being settled in the Throne; 
Pope Paul 5.  He that came next, takes a fresh aim, and lets fly once and again with his own hand, in the Years 1606 and 1607, with two Breves, charming his Creatures against the Oath of Allegiance; that is, to make them Rebels against their lawful sovereign: as that Learned Prince observeth, in his 
King James Apol. for Oath of Allegiance, with Premonition.§. 4.  Apology. But as the Pope could not do much hurt hereby; so he received too great honour in having his punishment by the Kings own hand, as his Clerk the Cardinal had by the Reverend and Learned 
Tortura tor●i,& Respons. ad Apol. C. Bellarm.  Bishop of Ely. These things are so fresh, as if they had been done but yesterday. If we look back a little further off, we shall find King Henry the 8th finely handled by the Romish Hector. But the poor thing took a Bear by the tooth, I warrant him: However, you know the Frog would swell, though she burst again; and the Pope will show his Teeth, when he cannot bite, nay though he danger their dashing out thereby. 
Histor. of count. of Trent lib. 1. Anno 1538.  But out flies the thunder of Deprivation of his Kingdoms from the King, of all Possessions from all his Adherents, with Prohibition of his Subjects to obey, and Strangers to have Commerce here; yea, Injunction for all men to take up Arms against him and his followers, granting their Estates for a Prey, and their Persons for Slaves, as a reward of such holy Hell-work. 'tis true, this great noise of his, proved but a very Pot-gun; but yet is proof as plain, as two and two make four, of the Popish Antichrist's Superlative Pride and Exaltation of himself above Earthly Majesty. And as these Instances drive this nail up to the head, his usage of 
Ex Hovedeno& aliis ap. Fox Acts and Mon. King Henry 2.  King Henry the second, and King John, I am sure will clinch it. Their stories are briefly thus: King Henry the second had purged himself of Beckets death by solemn Oath, as neither aiding nor consenting thereunto:( a pretty fair submission, a man would think, of sovereignty to the Servants of a foreign Bishop:) yet many base and dirty things the Pope by his Cardinals imposes upon him, which he must truckle to( whereof 
Book 2. cap. 7. infra.  hereafter) and particularly a walking barefoot, till the blood came, unto Beckets Tomb, and sore lashing by the Monks of Canterbury after all. For King John, he had, it seems, 
Idem in King John.  displeased the Pope, in refusing to let him dispose of the See of Canterbury in spite of his teeth; and the touchy Lucifer nurseth him, Bell, Book and Candle thick forbids obedience to him, and all conversation with him, in eating, drinking, talking, or any other office of Humanity; bribes the French King with promise of remission of all his sins, and a full possession of the whole Realm, to kill him, or expel him from his Kingdom. The truth is, he plagues him so much, and so long, that the poor King is glad at last to take off his 
mat. Paris. Anno 1213.  Crown, and resign it to the vile Legate of the viler Pope. But no words are bad enough for such basest deeds; nor can any English Soul remember it, without the overflowing of his gull upon it.  
3. Yet all these so hideous insolences, are but gentle spurnings of human sovereignty, compared with those tramplings of it under foot, that the stepping over our own threshold will soon acquaint us with. How have the proud Bulls of the Romish Bashan handled the Highest Majesty on Earth, Emperours themselves? Was it not a fine cast of his office, that one of them practised upon one of these Supremes, viz. to make a Lackey of him to hold his Stirrup, and then to chide him, poor man, but newly come to the Trade, for holding it on the wrong side, when his Insolency forsooth was dismounting? Yet this the Great 
Balaeus Acta Rom. P. in vitâ Hadrian. 4.  Abaddon did to Frederick the first. Tush, 'tis a trifle to Henry the fourth, his Empress, and Child's attendance three whole days and nights, barefooted and barelegg'd, in a frosty Winter, without the Pope's Gates, before he could get audience, or indeed, entrance to his Haughtiness, 
Id. in vitâ Gregor. 7. Id in vitâ alexander. 3.  Gregory the seventh. But Alexander the third, for Hellish Pride and Blasphemy too, quiter bears away the Bell from both of these; for, this Lucifer makes the Emperour, first spoken of, fall down upon the ground before him in the Temple of St. Mark at Venice, all the people being present, and putting his Beastly foot upon that Sacred neck, belched out, from a mouth as black as Hell, the Psalmists words, Thou shalt tread upon the lion, and the Adder; the young lion, and the Dragon shalt thou trample under feet, Psal. 91.13. But it were endless, as indeed 'tis needless, to pick up all particulars of this nature: these so loudly proclaiming the Popes Exaltation of himself above all called God on Earth. Omitting therefore all other Instances of unmatchable and insufferable pride in the Roman Antichrist, as towards the Dukes of Venice, Princes of Italy, Kings of Sicily, Monarchs of France, and Emperours both of the East and West; I shall only direct my Reader that either cannot, or doth not list to be at further trouble, but to take that little pains of reading three or four Pages of our Learned Countryman 
Defence of the Way, p. 18, 19, 20, 21.  Dr. White, who will supply him with some forty Examples of this kind, collected to his hands out of Authors of such credit, as is above suspicion. Upon the whole then, we may safely say, never Picture more unto the life represented any Person, than is the Pope by this Description of the Man of Sin, in opposing and exalting himself above all that is called God on Earth.   

CHAP. VII.  
And 'tis the Doctrine of the Romish Church, as well as practise of the Popes.  

suitable to Romish Doctrine, as well as Popes practise.  NOr can this insolent carriage of these Popes admit of the excuse, Perhaps it was the fault of a few particular Persons, who, wanting just Ballast, were unhappily overset by an Hurricane of Ambition; their Church, 'tis likely, is otherwise minded in the Premises. For 'tis their avowed Doctrine, that it should be thus. The Decrees, and Decretals( with them of 
Decret Grat. Dist. 19. c. 2. Sic omnes Apostolicae Sedis Sanctiones accipiendae tan●… am ipsius 〈…〉 I Petri 〈…〉 firmatae 〈…〉.  equal veneration, at the least, to Holy Scriptures) contain whole cartload of such stinking Rubbish, as this is; that all Kings, and Emperors, ought to be subject to the Pope, and that his Holiness is Lord Paramount unto all Mortals, and every Creature must be Mum before him. There we shall find this very Language, but translated; Whatsoever the Roman Church ordaineth, whereof it is Christ's pleasure to make us Governor,( saith Pope 
Ibid. c. 4. Enim vero.  Stephanus) must be observed by All without control, and everlastingly. You have it gravely  told you also, as è Cathedra, or rather è tripod, in those Oracles, 
Extrav. come. lib. 1. Tit. 1. supper Gentes.  That the Pope of Rome is placed by the Lord over Nations and Kingdoms; that is not one, or two, or so; but All: Wherever 'tis his pleasure to sand his Legates, as after is explained. And this is from the mouth of Pope John the 22d. But 
Clement. lib. 2. Tit. 11. c. 2. Pastoralis Ad finem.  Clement the 5th pronounceth, That by his undoubted superiority to the Emperor, and fullness of power, that Christ had given him in the Person of Peter, he did adnul, and make voided the whole proceedings of the Emperor. Yet this is very modest to that of 
Extr. come. lib. 1. Tit. 8. c. 1. Unam Sanctam. Oportet temporalem auctoritatem Spirituali subjici. Et, Subesse Rom. Pontifici omni humanae creaturae pronunciamus esse de necessitate salutis.  Boniface the 8th, who on my word hath a bonny Face, I think, unless you will say 'tis made of Brass; for he doth not blushy to say, The Temporal Authority ought to be subject to the Spiritual; because God set Jeremiah over Nations and Kingdoms; and the Apostle saith, The Powers that are, are ordained of God, &c. Proofs able to make a Dog break his Cord in hearing them. With a great deal more of such sorry Trash, whereof the sottish Impertinency vies to keep the balance tight against the huge bulk of Pride and falsehood in it. However there he concludeth by a Definitive Sentence, That 'tis of absolute necessity to Salvation, for every human Creature to be subject to the Pope of Rome. 'twere almost infinite to gather all the Testimonies of this kind: I will therefore stay my hand, as soon as ever I have produced other two; but those shall be almost as good as twenty.  
2. The first is that out of the Decrees, and from Pope Gelasius to the Emperor Anastasius. And how like a Servus Servorum Dei he humbly speaks, let the Reader judge. 
Dist. 96. fear per Sing. Cap. presertim vero C. 10. dvo sunt Te ex illorum pendere judicio; non illos ad tuam redigi posse voluntatem, &c.  There are two things, saith the modest Gentleman, whereby this World is principally governed, The Holy Authority of Popes, and Regal Power. Of which so much the more weighty is the Priestly Charge, by how much 'tis obliged to give account at the Divine Audit for the Kings of Men themselves. And presently after; You know therefore this as well as other Matters, That you are to stand at their Bar, they are not to be brought to your beck. Many Popes therefore, backed with such Ordinances, and with such Authorities, have excommunicated, some of them Kings, others of them Emperors. And particular Instances there are given of it in St. Innocent and St. Ambrose, towards Arcadius and Theodosius Emperors. With this conclusion, though more at large, That Priestly Dignity excels the Regal, as Gold doth led: Necks of Kings and Princes stooping to the knees of Priests. I take it, here you have one that offers pretty fair, and may be taken for a tolerable Chapman; but the Decretals will afford another that outbids him utterly. 'tis Innocent( sadly nicknamed, Good Man) the 3d, unto the Emperor of Constantinople. A worthy Tale he telleth him, whereof the Cream is this; 
Decret. Greg. lib. 1. Tit. 33. c. 6 Sollicitae.  That as God created two great Lights, the greater to rule the Day, and lesser the Night: so in the Firmament of the Church there are two Dignities, the Papal Authority, and Regal Power. But that which ruleth the days, that is Spirituals, is greater; that which ruleth Carnals, the lesser: that as great as the difference is between the Sun and Moon, so great the difference is betwixt Popes and Kings. I take it, here is a Wedg would reeve the hardest Block; and Argument enough to knock down Turk or Tartar, or the Great Mogul. Especially would they but consult the Gloss,( and 'tis fit the Comment should be clearer than the Text) they would see the Case as plain as the Nose in one's Face, forsooth; for there the Pope's Superiority to the Emperor is measured to an inch. And who would care to have it brought to an hairs breadth? The words are these in English; 
Igitur cum Terra sit septies mayor Lunâ; Sol autem octies est mayor Terrâ; restat ergo ut Pontificalis Dignitas quadragesies septies sit mayor Regali Dignitate. In Glossà ibid.  Therefore since the Earth is seven times bigger than the Moon, but the Sun eight times bigger than the Earth; it remaineth then that Papal Dignity is forty-seven times bigger than Royal Dignity. Now if the Reader will but reckon right a little; I know he will cry out, A monstrous rare Accountant! And after the Italian fashion too!  
Oh that Princes would behold, and wonder, with laughter, 
☞  at their sottish Folly; but hatred at their insolent Tyranny, until they made the Whore desolate, and naked, eating her Flesh, and burning her with Fire. 
Rev. 17.16.   
3. Well, he that cannot now by this Discourse perceive without a pair of Spectacles, to whom this Character of the Man of Sin, viz. Opposing and exalting himself above all that is called God on Earth, even to the treading human Majesty under foot, belongeth, and most properly, is doubtless one of those that can't see Wood for Trees; and needeth fuller proof, that the Sun is up, than that 'tis Noon. Yet, if the fondness of any mens minds to Popery, should possibly raise imaginations in them, that whatever wild Discourses, or Behaviours, Popes and Popelins have been guilty of in former days, sure longer time hath brought them better to their Wits, and now they have at least embraced more sober Principles: Such Persons should do well to call to mind the apostles Language on a like occasion, where he is plain in telling us, Wicked Men and Seducers wax worse and worse; and then perhaps they will have cause to fear, that Papists are no changelings yet. But let me take the boldness to speak it confidently, This is a Truth ingrain'd, and there is no fading, in the least, of the Colour of it. Their Modern 
Bellarm. de Rom. P. l. 5. c 1  Hector, though he seem to control the Opinion backed with the great Names of August. Triumphus, Alvarus Pelagius, Hostiensis, Panormitanus, with 
Ibid. c. 5.  many others, That the Pope is the Universal Monarch of the Earth: Yet in the upshot he so salveth the Matter by choice Distinctions, that what he taketh from the poor old Man of Rome in the Hundred, he very honestly pays him back in the Shire. And then the Pope is shrewdly hurt, I trow. The Pope, as Pope, saith this 
Ibid. Cap. 6. cvi etiam Titulus, Papam habere summam Temporalem Potestatem, indirect.  delphic Oracle, Although he hath not any mere Temporal Power, yet in order to Spiritual good, he hath the sovereignty of disposing all Christians Temporal Affairs. And he illustrates this by an old Similitude of the Flesh, and Spirit in Man. Flesh is without the Spirit in Brutes: Spirit without the Flesh in Angels: But where they are conjoined as in Man, there Spiritus praeest, Caro subest; that is, The Spirit is to Rule, and Flesh must yield Obedience. Now by the Spirit, you must understand the Ecclesiastical Power, as by the Flesh the Civil. And then why could he not have been contented to have trod the steps of his plain Father Pope we heard before of, that  told us the Pope was the Sun, and the Emperor but the Moon? For any Man may see, with all his stir against( as a Man would think at first) the Papal Usurpation, he only at the last makes proof, that he is nothing better than the Skittish Beast, that gives indeed a Vessel filled, but kicks all down again. For 
Potest mutare regna,& uni auserre, alteri conse●re; si id necessarium ad Animorum salutem. Sic, leges condere, confirm●re, vel infirmare, &c. Assumere etiam temporalia judicia. Eod. cap. 6.  indirectly, and for Spiritual good, not only( by his Sentence) Judgments, and Laws, but Crowns themselves lye at the Disposal of the Pope. Thus the Cardinal only changeth the Popes Shilling into Twelve-pence. And so the thing is still the same, although the manner of expressing it be refined somewhat. But the truth is, this curiosity of his distinctions so distasted the 
Ex Barclaii de Potest. Pap. c. 13. ap Chamier. de Temp. Pot. P. c. 1.  Pope that then was, that his Books, for the sake thereof, scaped narrowly a condemnation to eternal Darkness. So doth that Nimrod dread the jogging of his Chair, although it were to make it stand the faster; and so fond doth he love, that the fullness of his Power should, with full mouth, by all his Vassals be asserted.  
Let Sacred sovereignty therefore know, that how dear soever Roman Embraces seem, they cannot but prove mortal: and the good Nature of the Man of Sin is just like the Devils, such only when he is well-pleased. 
☞  Else his avowed Principles, and constant practise openly declare, there is a Rod in Piss; and All's at stake. Not then to throw, or keep off the Papal Yoke, is to be bored through the Ear for ever.  
Thus far we see, by trampling upon earthly Majesty, we are as sure the Pope is Antichrist; as by his wearing of the Triple Crown, we are sure he's Pope.   

CHAP. VIII.  
Of the Man of Sin's, and so the Pope's, opposing and exalting himself above the Heavenly Majesty also.  
NOw secondly, The Pope is also guilty of Opposition to, 
Popes above God.  and exaltation of himself above Celestial Powers, as well as the Terrestrial: that is above the Heavenly Majesty also. The Proof hereof will soon appear, both plain and plentiful. The Devil is an enemy unto God as well as Man; and thence is called Satan: which, in the Hebrew, doth import one adverse or spiteful to another. And the Man of Sin is a peculiar Enemy unto God-Man, Christ Jesus; whence he hath gotten the name of Antichrist: which, in the Greek doth signify, One set against the Christ of God. 'tis true, some Learned Men have observed, that the Preposition Anti is sometimes found, and that in Composition, as well as Apposition, to denote a Thing, or Person, in the room, or place, or stead of another. And so the Roman Bishop doth well deserve the name of Antichrist: who fain would rule the World in the room of Christ, as he forsooth doth call himself His Vicar. This 
Loc. come. de Ministr. Eccle.  Musculus first taketh notice of; and our Learned 
Antichrist. Demonstr.  Dr. Abbot since maintaineth against all Bellarmine's Vapours; as the excellent 
De Rom P. Q. 5. Cap. 2.  Dr. Whitaker likewise. But all confess, the most famous signification, and of the commonest use is, to note opposition to a Thing, or Person. And then no Beggar better doth deserve the Whipping-Post, than doth the Pope the Name of Antichrist. The very Life and Soul of Popery, lying in this entirely, To make the Majesty of Heaven, our Lord and Saviour Jesus Christ, a very lackey to the Pope. Or rather to mount that Son of Perdition on the Throne, and make the Son of God the while his Footstool. Who is there, that hath but only glanced on the Faith and practise of the Romish Synagogue, and can be possibly ignorant hereof? The truth is, the very plenty of proof doth make me poor at the producing of it. It being difficult for me, when I once begin, to make an end. But I must use severity in restraining of my Pen in this place, because indeed the whole Treatise doth, almost in every page., give ample testimony hereunto. I shall therefore make a very quick dispatch hereof.  
2. Our blessed Lord, 
John 5.39. Col. 3.16. 2 Pet. 1.19, &c. 2 Tim. 3.15, 16.  both by himself, and faithful Servants, bids us search the Scriptures, and get that Word of his to dwell richly in us; it being to be attended carefully by us against all others; because, as 'tis inspired by God, so it is able to make us wise unto Salvation. With much more to that purpose. How doth the Pope play Antichrist here, in opposing of, and exalting himself above the God of Heaven in this? His clamour is; No, Let not People red them, there is no need; nay, let them not meddle with them, they will do them hurt; yea, to make sure, keep them in an unknown Language; and never suffer them in the vulgar Tongue. If this should happen, burn all the Copies that can be lighted on; and punish those that sell, or use them, as guilty of Heretical pravity. And 'tis done accordingly. What is now more plain, and open, and notorious Scorn, and defiance to the Majesty of Heaven, than this? Imagine a Prince put forth a Royal Declaration, and requires his loving Subjects to be well acquainted with it; not only for the special Grace contained therein towards them, but indeed, because unless they do so, he despairs of having Loyal Obedience from them; and they must not expect his Royal Protection, he doth assure them. Now let any man, or men, of whatsoever rank or quality he or they shall be, and be their Pretences never so specious and obliging, venture to tear or burn these Letters Patent; or by any other Method, prevent and hinder the Peoples opportunity of getting any acquaintance with their Princes Mind about the Premises; especially if they shall suggest the same as needless and mischievous to them; will not all the World pronounce, and justly too, that he, or they, are Rogues and Villains; errand Traytors; who trample Sacred Majesty under foot thereby? I need not make the Application.  
3. Again, 
Prov. 23.26. John 4.24. Isa. 29.13. Mat. 15.8. Rom. 12.1. 1 Cor. 14.15.  Christ willeth that we pay unto him a reasonable Homage; not to quit ourselves like Statues, or the Brutes, but as becometh Men, with knowledge, and understanding of what we say and do in all the service we engage unto him in. The Pope commands, and practiseth; yea, by his utmost art, and industry, labours to maintain what is most contrary hereunto. Are not all the public, and most Solemn Devotions of the Romanists in the latin Language, which the People do not understand at all; and to be sure, many of their very Priests have been found notoriously ignorant of? What are these Prayers then but mere Mockerys; and their salutations of the Deity, but just the same with those of Starlings, pies, and Parrots unto Men? On either part a noise is made, and words pronounced, that signify something; but both sides know alike the meaning of them: that is, neither of them, one sentence, word, or syllable in the whole.  
4. Besides, the 
John 14.6. 1 Tim. 2.5. 1 John 2.1, 2  Blessed Jesus doth direct us by Himself alone, to go unto the Father; because indeed there is none other Mediator betwixt God and Men than He. Rome hath made her more Masters of Requests in the Court of Heaven, than, I believe, all Princes Courts on Earth have ever had, from the first Creation to this present day and hour. Doth not their catholic Head commend unto them, nay command their Application upon every Errand that they have to God, not only unto all the Angels, but also to all Saints deceased? Though many of this latter sort of Mediators never did exist, More were utterly unacquainted with true Saintship, and All of either side unable to do any service of that kind for Sinners.  
5. 
Mat. 26.26, 27 Mark 14.23. Luke 22.19. 1 Cor. 11.25, 26  Our Saviour biddeth all the Faithful, without exception, Eat his Flesh, and Drink his Blood; in the Holy Sacrament, that is. This Vicar of his says, Nay. But let the Priest alone guzzle all the liquour down his own Throat, and stop the Laities Mouth with the Bread only; without one drop of Wine in any Sacrament.  
6. 
Ubi supr.  Our Lord tells us, 'tis Bread, a Creature, that we do receive at the Holy Supper. But the Roman Lord saith, after Consecration 'tis no longer Bread: but once a Creature, now the Creator and Redeemer of the World. And this must be believed against all Scripture, Sense, and Reason; or you must die the death, and be damned too for ever afterwards, he threatens you.  
7. 
Deut. 6.13, 14 Mat. 4.10. Exod. 20 3. &c.  Christ tells us, God only is to be religiously worshipped by us: but the Pope wills, that dead, lifeless, senseless Stocks and Stones, Images, Crosses, Crucifixes, relics, and such pitiful Trumpery, should have this honour paid unto them.  
8. For a dispatch. 
Rom. 3.25. Eph. 1.7. Col. 1.14. 1 Pet. 1.18, 19. Heb. 9.22.  Christ lets us know, our Pardon is by his Blood alone. The Pope, for a round sum of Money, affords you as current a Pardon of all your sins as your heart can wish, if you take his word. Christ saith Marriage is honourable among All. Priests must not mary, saith the Pope: Nay, better they have many Concubines than one lawful Wife. Christ saith, we are saved by Grace: the Pope, by our own Works. Christ, that we are unprofitable Servants when we do our best; Pope, that we can merit for ourselves and others; do what God requireth, and more too. But why should I stand retailing thus? The whole Body of Popish Doctrine is nothing else but a contradiction to, or at the best, a corruption of the Doctrine of our Blessed Lord. For verily there is hardly any Truth of Christ, that hath scaped the violence of the Romish Hand: which, in our further progress, we shall see more plainly all round about us. So that our Sovereign's coin is clipped or counterfeited, in a manner Universally, by this brave Master of the Mint. Let the Reader judge then, whether there be need of further Evidence, that the Pope Opposeth and Exalteth himself above the Heavenly Majesty also? Which makes us as certain, that He is the Man of Sin, as we are sure, the Sun is set at Midnight.   

CHAP. IX.  
Of Antichrist's sitting in the Temple of God, showing himself that he is God.  
THe second Action of the Man of Sin described here, is, That he as God sitteth in the Temple of God, showing himself that he is God: {αβγδ}. 
Rhemens.  Our Adversaries according to the Vulgar latin, render it, so that he sitteth in the Temple of God, showing himself as though he were God: where they have an Omission, and a Variation, that is not with us. They omit[ as God] suitably to one, or perhaps some few Greek Copies that leave it out: as also doth the Syriack Interpreter. They vary from the Greek, as well as from us, in reading, as though he were God, which ought to be, that he is God. But their 
Pro Authentic● habeatur, ●ess. 4th council. Trident.  authentic latin must have it otherwise. However, the upshot is the same, when therefore we have considered, First, Where Antichrist Seat is; and Secondly, How he behaves himself therein, you will be as sure to find the Man at Rome, as you may be to find a Thief in Newgate.  
2. The Seat of the Man of Sin is in th● Temple of God. 
Antichrist's Seat, not Jerusalem, but Rome.  All the question is, whether the Temple a● Jerusalem, or the Christian Church must be understood hereby. 'tis true, some among the Ancients took it in the former sense, although the most, to be sure the best approved, according to the Truth, in the latter. 
Ad Algas. q. 11. aut certè in Ecclesiâ, ut ve●●us arbitramur.  Hieroms words are, In the Temple of Jerusalem; or, without doubt, in the Church; as we more truly judge. And 
De Civit. Dei. lib. 20. cap. 19. In Templum Dei, tanquam ipse sit Templum Dei, quod est Ecclesia.  Austin thinks in the Temple of God, may intend, as the Temple of God, which is the Church; so far is he from favouring the former notion. But 
Hom. 3. in 2 Thess. {αβγδ}.  Chrysostom is express and peremptory, not in Jerusalem, saith he, but in the Churches. Of whose mind also Oecumenius is to 
De Rom. P. lib 3. cap. 13.  Bellarmines regret, and very 
Theoph. Theodor. Ambros. Primas. Anselm. Severian. apud ips.  many others, by his own acknowledgement. And indeed 'twere unreasonable to think otherwise. For should Antichrist be an open and declared Enemy unto Christianity, as Jew, and Turk, and Pagan are; and should he not cloak and mask his villainy with specious pretences of Friendship to the Church of Christ, and so be of that Church, and sit therein, there would not be such danger of his deceiving so many of those that own the way of Christianity, as the Apostle 
Hic v. 10, 11, 12. 1 Tim. 4.1, 2.  there, and elsewhere gives us notice of, and so industriously warneth to beware of. Nay 
Lib. 4. Ep. 38. Sacerdotum exercitus; though Papists red[ exitus.] Vid. Dr. James Corruption of true Fathers. Part 2. p. 77. out of seven Manuscripts: and which Bellarmin can't but own, de Rom. P. lib. 3. cap. 13.  Gregory, a Pope of Rome, little thinking how much it shortly might concern that Chair wherein he sate, thunders at this rate; The King of Pride( he meaneth Antichrist) is near at hand, and heinous to be spoken 'tis, an Army of Priests is preparing for him. So that he made no doubt of Antichrist's sitting in the Christian Church. And what made him thus cry out? The Bishop of Constantinople had assumed the title of Universal Bishop; therefore the Bishop of Rome is thus provoked, and calls him Antichrist's Forerunner for his pains. But, since the Pope so quickly after ceis'd, and now so long since holds, both Name and Thing; hath too an Army of Priests, and is himself High Priest; what scruple can remain that he is the very Antichrist?  
3. Bellarmine plays at small stakes, and if he could keep Antichrist out of Rome, cares not though his own reputation go out of the World; for he boldly saith, 
De Rom. P. lib. 3. cap. 13.  The Christian Churches are never understood by the Temple of God, in the New Testament, but evermore the Temple of jerusalem: Therefore that must be the Seat of Antichrist, not these. 
Sol.  But whether this Assertion may lay fairer claim to the Ignorance, or the Impudence of the Cardinal, as it's Parent, I will not determine; but might adventure safely to depose, that whatsoever Popes may be, their Cardinals are not Infallible. For, when the Apostle saith, In whom( viz. Christ) 
Eph. 2.21. {αβγδ}.  all the building fitly framed together groweth unto an Holy Temple in the Lord; will any but a Fool, or Mad-man deny, either that the last words are not the same in effect with the Temple of God, or that they we not meant of Christian Churches? But, say this were not plain enough, can any sceptic in the World avoid Conviction, and must not the whole mouth of Popery be struck quiter dumb for ever, by these other words of the same apostles, 
2 Cor. 6.16. {αβγδ}.  What agreement hath the Temple of God with Idols? For ye are the Temple of the living God, which Phrase this Holy Author had used more than once in his former Epistle. 
1 Cor. 3.16, 17.  Know ye not, that ye are the Temple of God? And, If any man defile the Temple of God; for the Temple of God is holy, which Temple ye are, thrice in one breath; besides what follows in 
Cap. 6.  another Chapter, not much from the same purpose. And is not this intended of the Christian Churches? or must we say, the Temple of Jerusalem is here meant? 'twould be some proof indeed that we have a Tongue of our own; but none, that any Brains are left us. Thus unluckily is Popish Confidence, we see, dismounted: and such encouragement Blind men have, to trust such Guides, as they!  
4. Hac non successit; and the Jesuit hath another carded to play, and that's a Trump; look to it, for out it comes with a Violentum, thus: 
Ibid.  Antichrist sits in the Church; But the Pope is Antichrist: Ergo the Pope sits in the Church. But now, the Church is only one: Ergo Protestants( who have departed from the Pope) are out of the Church. Oh, how the good man smiles to see what a Rod we have made for our own Breech: And let the Pope but have the laying of it on, I warrant we feel it. Well, but 'twill fetch no blood. 
Sol.  How fine so ever the Argument runs, 'tis but a pleasant Dream; and he that maketh it, only laugheth in his sleep: but waking, in stead of Gold, meets with something else that smells more strongly. For do we not red of a Church at Corinth, the Church of the Thessalonians, the Churches of Galatia, and seven in Asia, whatever were elsewhere more, besides that of Rome? So that the Pope may sit without us in the Church, I mean their General-Particular-one at Rome, until he be a could again; yet we find room enough in some one or other Church, to keep us warm the while. And if this should not serve the turn, Protestants are not such Babies, to be chous'd with Counters, instead of Guinies; nor Papists so lucky in their Hocus-Practice, here, as to sob them off with a compounded, for a divided Sense, though any thing duller may go cleverly off at Home. We do contend, it is the Church of God, where Antichrist sits; that is, when he mounts the Throne. But alas! 'tis quickly worse for his wearing of it. Nay, his long sitting there doth utterly m●r it, though it keep the name still: So doth the Beggar call it still, That Coat which such a Gentleman gave him; when 'tis so patched, that not one piece of the first Stuff can be seen upon it. What if a man should say( for once) the Roman Bishop sitteth in the Emperours Throne? 'twere very truth: But would it therefore follow, that Rome were now the Emperours, where he neither hath one foot of ground, nor any grain of Authority left him? No, but all men in their wits would quickly understand the meaning were, It was so once, until that crafty Fox had wiped his Nose on't. Thus Royal Palaces are found to keep their ancient names, when they are turned to ruins: and it is called St. Pauls at London still, though the late dreadful Fire made it but an Heap of Rubbish. Even so it is, The Church where Antichrist sitteth. Once Thing, and Name: now only this, and nothing more. Which is familiar also in the Scripture Phrase, How is the faithful City become an Harlot? 
Isa. 1.21.  saith the Prophet. What? A faithful City, yet an Harlot too? so once she was, thus now she is. It was full of judgement, Righteousness lodged in it; but now Murderers. The Silver is become dross, the Wine mixed with Water: So lively a portraiture of the present Roman Church, that( did not the context bar) it might fairly pass for a prophesy of her. And in the 
Mat. 11.5. Mark 7. ult. &c.  New Testament, how frequently do such Passages occur? The Blind see, Deaf hear, Dumb speak, Lame walk, and Dead live. Where very children know, 'tis meant they were so, but now the case is altered. Wives keep their Husbands names, although they justly suffer a Divorce for Whoredom. And thus it fares with Antichrist's Seat. Rome was God's Temple, and Christ's Church: is now the Devils Synagogue, and Conventicle of the Pope; but beareth still the name of Church, and Christian also.  
5. 'tis errand trifling therefore on the Romanist's part, to pretend, the Temple at Jerusalem, and not the Christian Church( as before explained) should be the Seat of the Man of Sin. The attempt were equal, if they should persuade us, the Moon must rule the Day, and Sun the Night; or, which is alike impossible, that their dear Religion must promote true Piety, and abandon Superstition and Idolatry. The reason is evident. That City, and Temple of Jerusalem, are so destroyed, as never more to be raised up again. As all endeavours of it have been frustrate hitherto; as when they had gotten 
Xiphil. Ep. Dion. Ha●r. Euseb. Hist. 4.6  fifty Castles, and nine hundred and eighty Towns into their hands, in the Emperor Hadrian's Reign; and when in 
Sozom. l. 4. c. 6.  Constantine's Time, they had seized upon all Palestina, and the Neighbour Nations; and specially when the 
Socrat. l. 3. c. 17.  Apostate Julian, not only gave them licence, but commanded them to build their Temple at Jerusalem, and supplied them, on the public Cost, withall things necessary for the Work; as, I say, all endeavours under all these Opportunities have been frustrate, especially in the last, when by the Hand of God an Earthquake overturned the Foundation of that, and all other Buildings near it, and Fire consumed all the Tools: and Instruments of the Workmen; yea, and the sign of the across was printed on their clothes, which by no Art could possibly be got out, whereby they were frighted to leave off the Work, and never in so many hundred Years could since attempt it. As thus it hath been hitherto, so better success can never hereafter be expected by them, until they look on him whom they have pierced, and mourn for him. When, to be sure, they will have no mind to Solomon's Temple, because a greater than Solomon will be with them then. And indeed hereof, as Jeremiah, first, so since him, both the Prophet Daniel, and the Apostle Paul, give us full assurance. The words of 
Jer. 19.11.  Jeremiah are, I will break this People, and this City, as one breaketh a Potter's Vessel, that cannot be made whole again: which was never verified before our Saviour's, and till Titus's Time. 
Dan. 9.27.  Daniels, He shall cause the Sacrifice, and the Oblation to cease, and for the overspreading of abomination, he shall make it( the City) desolate, even until the Consummation, that is, of the World; saith their 
Lyran. in loc.  own Gloss. Therefore never to be restored. And the Apostle saith, 
1 Thess. 2.16. Usque in sinem. Vulg. Ed.  Wrath is come upon them( the Jews) unto the uttermost; {αβγδ}: or, even unto the End; as themselves do red it. Whence 'tis impossible they should ever more recover to their former state; and consequently, that their Temple should be restored. Such Vengeance justly follows them, for putting to death the Lord of Life: whose Blood they, wretchedly, wished might be upon themselves, and on their Children: and which, well towards, two thousand years have seen made good.  
6. The Desolation of Jerusalem therefore, and its Temple, being Final, as well as Total, 'tis necessary, that Antichrist's Seat should be in the Christian Church, according to the former explication thereof. But more particularly, it must be in that part of the same; which is a City, wherein are seven Mountains, and 
Rev. 17.9, 10.  seven Kings, or supreme Magistrates. A Description made on purpose for Old Rome, and which serveth for none other City in in the World. Touching the seven Kings, or supreme Magistrates: One was not come, when the Holy Spirit gave that Revelation; and that was Popes: Five were past, and the sixth in being then. Their Number and Names, the Latin Historian 
Annal. l. 1. ipso limin.  Tacitus, giveth the precise account of: Kings, Consuls, Dictators, Decemvirs, Tribunes, and Emperors. And for the seven Hills, whereon 'tis built, her own Poets sing aloud thereof.  
Thus doth 
george. l. 2. v. 8. a fine.  Virgil; Septémque una sibi muro circundedit arces.  

Trist. 1. El. 4.  Ovid likewise; 
said quae de septem totum circumspicit Orbem  
Montibus, Imperii Roma Deûmque locus.   
And 
Ibid. l. 3. El. 7.  elsewhere to the same purpose; 
Dúmque suis victrix septem de montibus Orbem  
Prospiciet domitum Martia Roma, legar.   
And lastly 
Lib. 3. El. 9  Propertius.  
Septem Urbs alta jugis, toti quae praesidet orbi,  
Foemineas timuit territa mart minas.  
The conclusion therefore is, that as the Man of Sin must sit in the Christian Church, so his especial Seat of Residence is to be in the City of Rome.   

CHAP. X.  
Of the Man of Sin's behaviour in his Seat.  
HAving found the Seat of the Man of Sin, 
Antichrist's carriage in his Seat.  our next work is to observe his behaviour in it. For, As God he sitteth in the Temple of God, showing himself, that he is God, saith our Apostle. And then the Question is, Who should this Person be? Or rather it is utterly past all question, that it is the very Pope. For such a manifest Mock-God is that Unholy Father, that never Player upon the Stage did make so bold in personating a Prince, as doth this Beast of the bottonles Pit play Rex, both with the Royal Titles, and Prerogative Acts of the great Jehovah. In short, the Pope doth both in Word and dead, bear the World in hand, and takes upon him, as if he were a God.  
2. 
Popes D●●●●● but Blasphemous Titles.  See it first in those Insolent and Blasphemous Titles he dareth to assume to himself.  
1. 'tis very modest to be called 
Bell. de Rom. P. lib. 2. cap. 31.  Christ's Vicar, or his Viceroy, and Lieutenant here on Earth. Yes; that it is indeed! But by his leave, a Pro-Rex is a Puny King, when vested with his Sovereign's Power. And less than Plenipotentiary unto Christ the Man scorns; and full as much his Triple Crown claims. Fairly bid at first!  
2. But to be 
Id. ibid.  Foundation, Head, and Husband to the catholic Church, is somewhat an higher offer, as I take it.  
3. Tush, he can be 
cause. 9. q. 3. c. 13. Nemo. Neque ab Augusto, neque ab omni clero, neque à regibus, neque à populo Judex judicabitur.  judged by no Man; for to tell you truth, he is superior unto all Men; yea, to 
Antonin. Sum. Pars. 3. Tit. 22. c. 5.§. 1, &c. Papae totius Mundi jurisdictio& cura commissa est. Non solum terra, said etiam Coelum.  Angels too; whether bad or good, all's one for that.  
4. For, he hath all power of deciding 
Bell. de Rom. P. l. 4. c. 1, 2, 3, &c. Nullo casu errare potest.  Controversies upon Earth; whether it be about Faith, or Manners, amongst any Christians whatsoever; and therefore is the Chief, because the 
Bell. de Rom. P. l. 4. c. 1, 2, 3, &c. Nullo casu errare potest.  Infallible judge.  
5. And never marvel at it, Man. For, he hath 
sixth. Decr. l. 1. Tit. 2. c. 1. Licet.  all Law in his own Breast. And therefore as 
Antonin. Sum. Pars. 3. Tit. 22. c. 6.§ 20  a General Council can make no Law without him; so, what 
Decret. Gratian. Dist. 19. c. 2. Sic omnes.  he orders( without them or against them) must be received as if it came from St. Peter's own Mouth. But still 'tis little.  
6. Why the 
Hist. Counc Trent. l. 2. Anno. 1545.  Pope is come a Light into the World. And are not those Men fond of Midnight, think you, that will not leave the Gospel's Light, to live in Popish Darkness, worse than that of Egypt infinitely?  
7. What would you say to hear him called, 
council. Later. sub Ieon. 10. Sess. 6. ap. Sur.  The lion of the Tribe of Judah, the Root of David; So Begnius, one of his Bishops, courted Pope lo the Tenth: and thereupon bad the Daughter of Zion not to weep, God had raised to her a Saviour, meaning this pitiful Mortal; and so on blasphemously and abundantly.  
8. Though they, I think, out-spake him, a spit and stride, who prayed unto the Pope in this most dreadful Language; 
P. Aemil. de Gell. Francor. 〈…〉 ●in.  Thou, that takest away the sins of the World, have mercy on us: and they were no losers at his wicked hands thereby.  
9. Yea, to fill up their measure of iniquity, the 
Dist. Grat. 96. c. 7. Satis evidenter. Nec posse Deum ab hominibus judica●i.  Pope calleth himself God, in a Letter to the Emperor; wherein, speaking of his Exemption from all Secular Powers, he saith, God( meaning himself) cannot be judged by Men.  
10. And allows his Creatures to style him without all shane, and fear, though to the trembling and amazement of every honest heart, 
Extr. Johan. 22. Tit. 14. c. 4. Credere Dominum Deum Nostrum Papam— Sic non potuisse statuere, sicut statuit, Haereticum censeretur. In Gloss. ad finem.  Our Lord God the Pope. What would become of the Great Jehovah, if the Wretch the Pope might have his will? Who can deny him to be The Beast, that hath a Mouth to speak great Things and Blasphemies? Where is the Christian, in his wits, that can possibly doubt his being The Man of Sin, that as God sitteth in the Temple of God, showing himself That He is God? Yet this is further proved in what follows.  
3. His Acts and Deeds evince, 
2. And such Acts.  he takes upon him as if he were God. Doth not the Pope usurp Authority, not only over the Bodies of Men,( for that's a very small cast of his Office) but over their very Souls and Consciences likewise? It doth belong 
Numb. 16.22. Hebr. 12.9.  peculiarly to Jehovah, to be the God of the Spirits of all Flesh; and 'tis his 
Isa. 33.22. Jam. 4.12. Mat. 15.9. Mark 7.7.  sole Prerogative to erect a Throne and Tribunal there. But yet this 
Bell. de Rom. P. l. 4. c. 15, 16.  Impudent Mock-God dares to make Laws to bind the Conscience immediately, where God Almighty hath left it free: and loose it also at his pleasure,( blind and bold Bayard as he is) where God hath bound it. Out of innumerable Instances of the former Case I will give but one; but it may be called the Womb of all the rest. His Old-Wives Tales, Christened, forsooth, Traditions of the Church, must be received with equal veneration, unto God's own and most Holy Word. 'tis so 
Sess 4ta Tradi●iones pari pietatis affectu, ac reverentia suscip●● 〈◇〉 veneratur.  decreed by his Roman Worships Conventicle of Trent. As for the other; how often hath the Pope discharged Oaths of Allegiance, which Subjects made unto their lawful sovereigns? when swearing thus in judgement, Righteousness, and Truth, is of eternal Obligation? Hereof we had a World of proof 
Cap. 6.2. 〈◇〉  before. How often hath he allowed of Marriage within the Line by God prohibited: thereby making the worst Adultery, even apparent Incest, lawful Matrimony? As to pass by others, Pope Martin the 5th, allowed one to mary his Sister, as their 
Sum. pars. 3. Tit. 1. c. 11.§. 1.  St. Antonine telleth us: and 'tis well known 
Sleid. come. l. 9.  Julius the second gave our King Henry the 8th leave to mary his Brother Arthur's Wife: though John the Baptist was so straitlaced and surly, as to tell Herod, 
Mat. 14.3 4.  'twas not lawful for him to have his Brother Philip's Wife. But you need not wonder, when you consider, that they tell you, and never blushy in saying it, The Pope can dispense, or grant a privilege against the 
cause. 15. q. 6. c. 2. Auctoritatem. in Gloss. contra jus naturale potest dispens●re. Contra Apostolum dispensat.  Apostle, against the Law of 
cause. 16 q. 1. c. 44 Q●icunque in Gloss. Quemodo Paschalis potuit dare hoc privilegium, cum sit contra praecept●m divinae Legis? Non est a s●●dum quod privilegium concedatur quamvis sit contra jus divinum. Nunquid laico? Dico quod sic.  God, and of* Nature too. And their practise daily is an excellent Comment hereupon. Scripture saith, None can forgive sins but God: and therefore our Saviour teacheth us to pray to him alone for that; Forgive us our trespasses. Pish; Pay but the Pope well, and he will forgive you, not a few only, but many, and all. Nay, you may have a cheaper bargain there than any God can allow. Not Silver, nor Gold, but the precious Blood of Christ, will do with God; as St. Peter tells us: though with his pretended Successor 'twill come at easier rates. What though Christ alone hath the Key of David, to open and no Man shut; to shut and no Man open? yea, those of H●ll and Death too? Did not the Pope deliver Trajan's, the Heathenish Persecuting Emperor's Soul from Hell, as they assure us; and whereof, with other strappers of the same breed, you will hear more fully 
Book 3. c. 3.  hereafter? Doth he not deliver many ever and anon out of Purgatory? And is he not the linsey-woolsey unto Paradise, which every twenty fifth Year, at least, he sets wide open; viz. in the Year of Jubilee? Doth not this Mock-God command, I say not Men and Devils, but Holy Angels? Was it not 
Prorsus m●ndamus angels Paradisi, quatenus animum à Purgatorio penitus absolutum in Paradisi gloriam introducant. Bal●●●s Act. Rom. P. l. 6. in Vitâ Clem. 6.  Pope Clement the Sixth that commanded the Angels, without so much as calling at the Door of Purgatory, to carry their Souls right on to Paradise, that should happen to die on their Journey to the Jubilee at Rome? What now can be said hereto? For 'tis insufferable to rak into this Kennel further. Are not all these achievements of a Deity plainly? Doth not this, Man, shall I call him, or rather Devil on Earth, act openly the God of Heaven herein? Well; if He be the Antichrist, That, as God sitteth in the Temple of God, showing himself that be is God, there is no more cause to doubt, whether the Pope be Antichrist, than to make question, whether the Woman, that conceived and brought us forth, be our own Mother. He then that seeketh for the Man of Sin, let him but go to Rome, he is as sure to find him there, as Water in the Sea.   

CHAP. XI.  
Of the Frauds and Cheats of the Man of Sin.  
ANtichrist's third Action, whereby he makes himself known, is, in the apostles order, his working Lying Wonders. But for as much as the opening That, will ask more time and pains abundantly than all the rest; and to say truth, my Main Design is wrapped up therein; I shall, with good leave of the Apostle, leave it to the last place, and consider next, what he is pleased to leave till last. This is his cozening, Cheating, and deceitful Method. For he shall come v. 10. with all deceivableness of unrighteousness; {αβγδ}. The Rhemists, according to their Latin Original( no matter how harsh the sound or sense shall prove) red it; In all seducing of Iniquity. 'tis true, the word we render deceivableness, seems by its Etymology to signify, A drawing out of the beaten Road, into some by-path, or no-path, if you will: and so, 
Stephan. Thes. Gr. L.  metaphorically, importeth Fraud or Cheating; whether in the Act, or Habit, and very knack of doing it; or this by Word or dead indifferently. And the other Term, Unrighteousness, though it commonly note, injurious refusal of their due to others, yet here perhaps it may intend that Species, or kind thereof, which lieth formally in doing wrong unto another by false and lying Cheats, that by discourse are put upon him. 
Ps. 119.2, &c.  The Septuagint sometimes use it thus; and this Apostle opposeth it to Truth, both in 1 Cor. 13.6. and v. 12. of this very Chapter: and v. 11. here saith, That Antichrist would handle Matters so, that he would put off a lie for credible. And we are  told expressly, That the apostasy in the latter days, whereof the Man of Sin is Head, should drive the trade of speaking lies in hypocrisy, 1 Tim. 4.2. So that 'twere very reasonable to conceive, that this Action of the Man of Sin, whereby he makes himself yet more manifest, is, His deceiving People, with nothing else but Falshoods and lies, instead of savoury, and saving Truth. But if we should be held unto the larger sense, 'twould only prove a little more about, and not so straight a way, yet which would led us to the same place at last. For thus Antichrist's unrighteous deceitfulness( as the familiar Hebraism, and whereof more than once before, importeth) cannot succeed in the World without a Trade of Verbal falsehood, and Deceit; and indeed productive of his real Frauds and Cheats.  
2. And never Glove did better fit the Hand that wore it, than doth this Character svit the Pope. As for his dexterity at these ungodly Feats, and his Disciples with him; to be sure, for long, and constant, and most natural practise of them, I will undertake, they shall give both hands, and the beginning to any Mountehank, juggler, Horsecourser, or any other Fellow that hath served an apprenticeship to the Trade of Cheating throughout the World; nay, to the whole Fraternity of them put together. The Head, and Body, and All the Limbs: the very Heart and Soul of Popery is made up of nothing else but Fraud and falsehood. In very dead, That whole vast Bulk is One huge lie. I do intend at present only to glance upon a very few Instances; and cannot but presume, that the Impartial Reader, with a very little pains and patience, in the ensuing Discourse,( and the very next Book most especially) though spent upon the consideration of their Wonders and Miracles, will frankly confess he metteth with full measure, pressed down, and running over.  
3. What cursed lying Fraud of theirs is that, to make their ignorant credulous People think, that Protestants, whom with more falsehood than with spite,( for in this Cain might match them, therein only Beelzebub) they christen heretics, are a kind of Monsters, worse than Turks, or Infidels: their Persons not to be conversed with; no nor their Books once looked upon. Add hereto what's as bad, or somewhat worse, to make their hoodwinked Captives confident, That to believe, as the Church believeth, is sufficient for Salvation: although they know no more what the Church believeth( and much less then the reason of the Churches Faith) than we in England ordinarily do, who are the Misses, whom the Bishops, Cardinals, and Pope himself doth most esteem; or what the reason is of their so great value of them. Of the same stamp is their assurance of these silly Souls, that muttering over, just like a Parrot,( saving that, I think, the foolish bide doth use no Beads) so many Pater-Nosters, Ave-Maries, and Credo's in broken Latin, without understanding one word the while; together with their Fastings, Penances, Pilgrimages, and such-like Trumpery of mere Will-worship, are greatly pleasing unto God, and meritorious of Eternal Life. Especially whilst they are made to believe it as an Article of their Creed; that if they pay but so much for the Pope's Indulgence, they shall obtain so full a Pardon of their sins, that they may keep themselves, and Friends too from, or at the least, deliver them out of that horrible Hot-house, called Purgatory: or if they will be frugal, let them but well fee the Parish Priest for Masses, Dirges, and such Popish Pedlars wears, the Jobb will cleverly off And after all, being utterly destitute of any Scripture Proof for these so irreligious and unreasonable, if not purely ridiculous Doctrines, to obtrude for Vouchers plain Bastard Writings, instead of those Legitimate; or at the best, the True put on the Rack, and by a Barbarous Usage, forced to speak quiter otherwise than, or contrary to the thing they meant; as the best Fathers are handled by them.  
4. In fine: for these, and such like hundred other absurd, as well as impious Tenets to be thrust upon the World, as if they were none else than Sacred Oracles; and to be received upon everlasting jeopardy, in case of Mens neglect; and yet we must not act as Christians, or as Men the while; not once inquire, whether these things are of God or not; nor dare have recourse to the balance, Rule, or Touchstone, which ar● the Holy Scriptures: for fear of difficulty, which as they handle it, is nothing short of impossibility of understanding them; nay horrible danger to our Souls in using them; besides undoubted needlesness thereof at all: thus to be served,( as is the Popish Method) is such a piece of unrighteous, false, and fraudulent dealing, as cannot sure be matched on this side Hell itself. And 'tis notorious, that the Pope forbids the Scriptures to be translated into Vulgar Languages, and to be red on by the Laity: for it is  told them, that they cannot understand them, 
Scripturas sine Traditionibus nec simpliciter necessarias, nec s fficientes. Bell. de verb. D. l. 4. c. 4.  and are likely to be lead into Errors and Heresies by them: besides too, that they are not simply necessary at all; and of themselves insufficient for our conduct unto Heaven. Now all these things, and whole cartload more of the same Stuff, are as far past denial in Matter of Fact, as they are beyond all excuse in Point of Fault. So that if wicked, and unrighteous falsehood, Lying, and Deceit, be one of Antichrist's Characters,( as the Apostle makes it here) The Pope outbids the World, and takes the Bargain out of all mens hands; and doth as well deserve the Name of the Man of Sin, as ever sturdy Beggar did the Whipping-post, or errand Thief the Halter. All which a very Bartimeus will discern as by a Mid-day Sun in our Discourse upon that other Action attributed unto Antichrist, which cometh now to be considered: and which will also give me further fair occasion to detect his Falshoods, Frauds, and Cheats.   

CHAP. XII.  
The Lying Wonders of the Man of Sin.  
THe last Action I am to deal with, is, His Doing Wonders. For of him 'tis said, v. 9. Whose coming is after the working of Satan, with all Power, and Signs, and Lying Wonders; {αβγδ}. Our Translators for perspicuities sake, thought meet to prefix these words [ Even him]; although they are not in the Greek; that the weakest understanding might be sure the Relative [ Whose] referred to the former, not the latter Antecedent. And 'twould have been not irrational only, but irreligious, and blasphemous, to have imagined otherwise, had they left them out. Because [ the Lord] is the only Supposite, besides[ the Man of Sin, that Wicked One] to whom it could relate. And so to understand it were abominable, as before; and was good prudence in them to prevent. Papists think with us, but use not that Addition; 'tis likely, if not certain, for that they are wellpleased to have it misunderstood unto as bad a purpose as that were: 'twould serve so fairly to the justifying of their common, though false, and Devilish imputation to the Scriptures, of leading Men into Errors and Heresies. And thus the Rhemists red it, Whose coming is according to the operation of Satan in all Power, and lying Signs, and Wonders. Wherein, however, they have the boldness for once to leave the authentic Latin( let them answer it as they can) as well as the Original Greek, in placing [ Lying] before [ Signs], which should be after it. But 'tis a small fault, that and 'tis but one: 'twere well they had not very many, and far more heinous to reckon for.  
2. But since it is no Cottage I am labouring to erect, 'twill be my prudence to lay the Ground-work well. And therefore 'twill be worth my while to discuss particularly the several words which our Apostle makes use of here.  
[ Whose] i. That Wicked One's, in the verse before; meaning the Man of Sin: as was also shewed above.  
[ Coming] into the World; or [ presence] there. For {αβγδ} serveth both.  
[ Is] in the present Tense. To note the certainty thereof, though Future. As his former Actions were described v. 4.[ opposeth, exalteth, sitteth, &c.]  
[ After] The Papists say [ According to] and we mean the same. The 
Comenienter, co●senta●ee, pro facultatibus ver viribus. Bud. come. G●. I. Steph. Thes.  best learned in the Greek render this word, suitably to, agreeably to, as the utmost of the power, and strength of any thing is. So Rom. 1.15. {αβγδ}; quod in me, Vulg. Lat. As much as in me is, Rhem. As ours likewise.  
[ The working of Satan] The word importeth, Vis efficax, quae in aliquo agit, as well as Actiò, vel Actus, saith Stephanus. 
Thes. Gr. l.  And with the Particle before, informs us, That the utmost of the Devil's Power shall be lent the Man of Sin for working Signs, and Lying Wonders. Satan will vie with God. And as the Lord did bear his Servants witness with 
Heb. 2.4.  Signs, and Wonders, and divers Miracles; the Devil will, according to his utmost, assist his likewise: although they prove but Lying Wonders. And that this hath been verified in the Pope, and Popish Party, will be seen 
Book 3. c. 2. specially.  hereafter.  
[ With all Power] 'tis properly [ in] according to the Greek: yet so the sense is still the same. Nay, and this Preposition is often found to signify [ with] as here we render it. 
In Indice Voc. Graec. ad sin. Comment. in Nov. Test.  Piscator hath observed about thirty instances of this kind. The [ Power] here, is that particular Power of showing Signs. And is often by a Metonymy of the Cause put for 
Mat. 7.22.& 11.20.& 13.58. Mark 6.2, 5. Luke 10.13.& 13.37.& alibi passim.  Signs, or Miracles. Which inclines some 
Piscat. in loc.  Learned Men to understand [ Power, and Signs] by an Hendyadis; as it it meant [ all powerful Signs]; and not unaptly. Yea, our old Traslation joineth them together [ all Power and Signs] with a Comma after them: which looks the same way. But still, it maketh no material difference from the present reading. And 'tis added [ All Power] to note the variety of strange Effects the Devil should assist Antichrist in the producing; q. d. All kind of Power, or powerful workings; understand, that the Divine Power would permit to be exerted.  
[ And Signs] Miracles, that is, As the word is very 
Mat. 12.38. Mark 8.11. Luke 21.25. Hebr. 2.4. alibi.  often used. A synecdoche generis, Miracles being Signs of a Divine Calling, and of the Truth of Doctrine: when they are truly such, that is. But the case is otherwise here: for it follows,  
[ And Lying Wonders] Wonders, or Prodigies of a lie; in the Greek Genitivus Adjuncti, a familiar Hebraism; to note the errand, and notorious fraud, and falsehood of Antichrist's Wonders. Which, with whatsoever specious face they look, how great and glorious soever any of them seem to be, are notwithstanding, One, and All, false and lying. And this both ratione substantiae; as not above the reach of Nature any of them: so none the Effects of the Divine and Almighty Power at all: and ratione finis; not confirming the Truth of God, but contrarily mere and most gross Falshoods: which fits the Romish Miracles, as well as ever show did the Last whereon 'twas made; as will be proved 
Book 3. c 4.  hereafter. They may be called [ Lying] in respect of all their Causes( if the Reader like that account thereof better). The Efficient; viz. principal; not God, but Satan: the Final; to prove false Doctrine, and not true: the Material; heaps of them very Phantasms, and meerabuse of Senses: the Formal; in real Effects; Natures Power( though to us unseen) and no Almighty Energy.  
3. The apostles meaning then is plainly this, That, as Christ's coming, or presence in the World, was after, or according to, the efficacious working of God, with all Power, and Signs, and True Wonders; that is, as God gave his utmost, and almighty Power unto Christ, to confirm the Doctrine of Heaven by all kind of real and true Miracles. So Antichrist's coming, or presence in the World, should be after, or according to, the efficacious working of the Devil, with all Power, and Signs, and Lying Wonders; that is, the Devil should give his uttermost Power unto Antichrist, to confirm the Doctrine of Hell( wicked and false Doctrine) with all kind of false and lying Wonders. 
☞  This is the apparent meaning of this place. So that wheresoever we shall find false Doctrine confirmed by all manner of false Wonders, we may be as sure of finding Antichrist there, as we may be sure to find a Man, where we can meet with an human Body, and reasonable Soul united: But Popery is a kind of Animal made up of the one and other, as its essential parts; the Body thereof being All false Doctrine, the spawn of Hell; and the Soul, that animates it, false Miracles, inspired by the Devil. We must then conclude to look no further, nor any where else for the Man of Sin, than Popery: being indeed as sure to find him there, as it is sure The Devil is in Hell; nay, 'tis a safe adventure to pronounce, As sure as God's in Heaven.  
4. For, though it be most manifest, that their Doctrines are most impious and accursed, as contrary to the Word of God, as Darkness unto Light, and Belial unto Christ: yet are the Papists so far from blushing at the pretence of proving them by Miracles, that they glory therein, and brag thereof, at such a vain and childest rate, that they upbraid the Protestants, who are resolved solely to adhere unto the Doctrine of the Gospel, upon the attestation given thereunto by those Miracles, that our Lord and his Disciples wrought, by the undoubted Hand of God, that 
Bellarm. de Euch. l. 3. c. 8. Postremum Argumentum sumitur à Miraculis, qualia Haeretici pro suo error neque à Deo, neque à Daemone extorque●e po●●erunt.  they are not able, by the help of God, or Devil, to work a Miracle for the confirmation of their Opinion. Whereby, me thinks, they plainly show themselves to be of Her mind, that said, Flectere si nequeo Superos, Acheronta movebo; that is, If God will not help them for a Miracle, they will be beholden to the Devil, rather than go without: as doubtless many, and many a time they have been, and you will see it 
Book 3. c. 2.  proved also, before we have done. Yea, they advance their trifling Vapour to a Triumph, that their Belief hath been confirmed by Miracles, and those both many, and great, in every Age, for a 
Bell. de Not. Eccl. l. 4. c. 14.  whole Sixteen together. And it need not much be feared, if happily their hand be a little out at present, but that before the Seventeenth be complete( although three quarters be already spent) it will be in again.  
5. Well then, acknowledging( according to the Proverb, 
☜  that we ought to give the very Devil his due) Popery to be as full of Prodigies, as afric is of Monsters, or rather as a Scabby Head of vermin, when all is done, All Popish Miracles are nothing else but Lying Wonders: no true and real Miracles.  
6. To make this good, is the present Task upon my hands. Which when 'tis well effected, and I doubt not to perform it fully, with Divine Assistance, and without a Miracle; to say, The Pope is Antichrist, will be as current, as to say, The Roman Bishop is the Pope.  
7. Only as the Predicate hath been above considered, to allow the Subject here a short Discourse is not unequal, and bringeth also a convenience with it to us. The Term Miracle is of Latin extract; and therefore I shall be so good an Husband, as not to waste my Ink and Paper upon the Greek and Hebrew words that stand for it. A Learned 
Val. Max. Prol. de Mi●●●. l. 1. c. 8. ●●●t. Londin. 1673.  Roman, and to be sure no stranger to his Mother Tongue, saith thus hereof; Things that are hard to know from whence they come, or how they do consist, are justly called Miracles. Whom 
Miraculum voco, quicquid arduum aut insolitum supra spem vel facultatem mirantis apparet. De Utilit. Credendi. c. 16.  St. August. seems to follow, I call a Miracle, saith he, whatsoever appears hard, or unusual, above the expectation or power of him that wonders at it.  
8. Hence fair occasion is given for the common distinction of Miracles, largely and strictly taken. By Those understanding, whatsoever breedeth Wonder in the Beholders or Hearers thereof, from whencesoever it shall spring: by These, such as do so, and are also the proper Product of Almighty Power, for uncontrollable approbation of whatsoever they are applied unto. We grant, that Popery is made up of the former kind: but, notwithstanding all their cracks about this latter, they will be like themselves still; that is, true Cheats, who pay mere Brass for Gold. Wonders there are enough amongst them; but Miracles none at all: as these two words do aptly, and concisely answer both parts of the premised Distinction. But the conviction of their Miracles is reserved to the third and last Book, as their Wonders shall take up the next, and second. And Lying, in despite of Fates, will necessary attend them Both.  
9. But should the Reader chance to wonder at it, as a Digression, to find me handle Miracles in the larger sense, as merely Wonders; let him remember, that in a Discourse of Wonders, 'tis no great wonder, if the way of handling, as well as Matters handled, should prove somewhat wonderful. Nay, I may fairly tell him, 'tis no digression from the main Design, to show The Pope is Antichrist: because hereby his prodigious and stupendious Frauds and Falshoods, which were before but merely glanced on, are now brought out unto, and set in open Sun light; and whereas else, we should have seen only some little parcels; here, as it were, the whole Pack is exposed to open view: and which I shall leave unto his judgement upon the reading. And for conclusion I can safely say it, if nothing else would serve the turn, in making good that assurance which I gave in the last 
§. 2.& 4.  Chapter, of the abundant measure of the Deceits, and Frauds, and Falshoods, among the Romanists, I shall afford my Reader an entertainment, neither unpleasant nor unprofitable to him; and which will be a good Preparative for the main Assault contained in the third and last Book of all.    

BOOK II. The Man of Sin.  

CHAP. I.  
Of Popish Wonders. Six Pair in all: the first, being their miraculous Principles, and miraculous Proofs, hath the former of them here considered, and is found lying, and wonderful with a witness. Being plain Falshoods, gross Absurdities, and horrible Blasphemies.  
THe Wonders, 
Popish Wonders.  or Things miraculous( though lying Ones) in Popery, bespangle that Religion( if foulest Superstition may be called by so fair a Name) just as the Stars the Firmament; or rather seizeth thereon, as the leprosy on Gehazi, no part free. That such a Faith as theirs is, and practise suitable, should be espoused by them, and so pertinaciously persisted in against innumerably repeated Convictions, that might even be felt, being wholly at defiance with the true Religion, in great part inimical unto very Reason, and in the Life and Soul thereof, repugnant to the sense of Mankind, is in itself a prodigy so tremendous, as justly might amaze, astonish, and confounded the wisest Head, and soberest Brain on Earth; had not the Holy Spirit so long before, and in this Chapter too, given warning to the World, that thus 'twould surely come to pass. But to be more particular, yet not to lose myself in so much Sea-room, I do resolve to steer my whole Course within the Bounds of Six Pair of Wonders only. 
The six Pair thereof.  These are Miraculous Principles and Proofs, Miraculous Prayers and Preachings, Miraculous Sacraments and Censures, Miraculous Penances and Pardons, Miraculous Holy Things and Holiness, and lastly, Miraculous Rule and Church. Nor can the Reader justly marvel, why I go by Pairs in this Affair, provided that he understand what Mysteries lye in Numbers. Nay, the Philosophers Curse upon the Number Two, frights not me at all. As little am I moved with the Schoolmens admiration of the Number Seven. What though they tell us, there cannot be any more, or fewer than Seven Sacraments, because there were Seven Seals, Seven Trumpets, and Seven Stars: with a many other Sevens in Scriptures? Cannot I be even with them for my Number Two, by the Two great Lights, Two Tables of the Law, Two Cherubims, Two Testaments; and Two and Twenty other Two's, or Pairs, if need were, that might be added? But what a felling stroke shall I give, when I tell them of that Excellent Pair which the Virgin Mary presented unto Christ, to appease his wrath, when he was about to destroy the Earth for its wickedness, which were, by the report of no worse a Man than their St. 
Chron. Pars. 3. Tit. 23. c. 3. Initio.  Antonine, St. Dominick, and St. Francis? Anotherguess Matter I trow, than Pope Innocents Vision of the lateran Church ready to tumble, but supported by the same 
Bonavent. Vit. S. Franc. c. 3.& Vincent. Specul. Hist. l. 30. c. 65.  Couple. And if I shall but add the Pair of Golden Calves, which Jeroboam, his Holiness's elder Brother made, there will be Two such Yokes, as will for ever still their bleating, on the behalf of any other Number, against the Number Twain. But now to pass from jest to earnest.  
2. Their first Pair of Wonders whereof you heard, 
1. Pair.  were Miraculous Principles, and Miraculous Proofs: 
1. Popish Principles. Lying Wonders.  but the former will fill this Chapter. And for their Principles, I may truly say, Behold Wonders! Prodigious Wonders! Heaps upon Heaps of Wonders! Verily, they are able to astonish at first hearing of them. Plain falsehood All( as Popish, that is), 
Miraculous Principles.  gross Absurdity very Many, and horrible Blasphemy not a few. And yet to be embraced by those called Christians, so many, and so learned, and for so long a time, how miraculous is it! Which, by the way, makes me blame the modesty of that Father 
Mystery of Jesuitism. Le●. 7. p. 85, 86. Edit land. 1658. viz of directing the intention, and so correcting the viciousn●ss of the Means, by the purity of the End.  Jesuit, who called but One expressly by this name, of Miraculous Principle, when, besides the Doctrine of Probability, wherewith he durst but almost compare this, there are so many, very many, others equally deserving that glorious Title. But let me barely give the Reader a few Samples of these severally.  
3. First, Of plain falsehood then. 
1. Plain falsehood.  And if the Weight be good here, the matter is not much about the number, since both the other must needs add to that. The Corner ston in the Popish fabric, is, 
Bellar. de Rom. P. l. 1. per tot.  St. 
( 1.) St. Peter's Primacy.  Peter was the Prince of the Apostles: and hereupon the Tower of Babel stands. But is not this as plain a falsehood, as it is a marvelous Wonder? St. 
Lib. 1. in Jovinian. c. 13. id ipsum alio in loco supper omnes: cuncti claves accipiunt: Ex aequo supper eos Ecclesiae fortitudo solidetur.  Jerome so long since bringing in an Objector with this challenge, The Church is founded on St. Peter, forthwith dismisseth him, and it, with this short, but full Answer, That very thing is elsewhere said to be done upon All the Apostles; and All receive the Keys of the Kingdom of Heaven, and the Churches strength is equally founded upon Them. That's one Doctor's Opinion: but he was but a Presbyter indeed. Well, the Bishop, and Holy Martyr 
De Unitate Ecclesiae prope initium. Hoc erant utique& caeteri Apostoli quod fuit Petrus; pari consortio praediti& honoris& potestatis.  Cyprian, about as long before his time as he was after the Apostles, some 200 Years, taught him this Lesson; The other Apostles, saith he, were the very same that Peter was: Equal both in Honour and Power. If these Holy and Learned Men had studied for it, I know not how they could have spoken more like heretics, in the judgement of the present Romanists. But they, good Men, which these eschew, were for the following Scriptures, whate'er become of Peter's Primacy. And Holy Writ being so express in declaring, that the Church is built upon the Foundation of the Apostles and Prophets, 
Ephes. 2.20.  doth plainly make the Prophets, as well as the other Apostles, equal sharers with St. Peter in the Churches Bottom; 
2 Cor. 11.5.  and that will reach the Top, or Primacy at last. Nay, do we not find the Apostle Paul here( however he may scape, for want of better breeding, with the Papists) vouching himself no whit behind the very Chief Apostles. Now Chief Apostles, which is more than One; and Paul, a match to Any of them, doth cut the Throat, and stab the Heart of St. Peter's Monarchy. Nor is it possible, upon their supposition, to make Paul an honest Man, and free him from a Rebel, that durst, besides all this, control, 
Ga●. 2.11, 12, &c.  yea even rebuk, and openly too, and for a Crime, his Sovereign Lord and Master, to his very face, and stand to it stoutly also when he had done it; I say, stand to his withstanding of his Prince. 'twere worth their while too, to invent an honest Salvo for the other Apostles likewise, who took upon them to make their mighty Monarch a mere Delegate. 
Acts 8.14.  For what a cursed affront is that for Subjects to serve their Sovereign so! yet thus they used Peter. Yea, and above all parallel( but with open Traytors) they erect an High Court of Justice, and call him Coram Nobis for a great supposed Misdemeanour. 
Act. 11.2, 3, &c  But all this while St. Peter, good Man as he was, ne're cries out Treason, Treason, notwithstanding all this courser usage! No, no; he readily maketh his Apology there; and entereth no Protest against their Jurisdiction. He was so far from ever assuming such a Supremacy, that, as one well acquainted with, and regardful of his 
Mat. 20.25, 26. 1 Pet. 5.3.  Masters pleasure, he utterly forbids any such attempt to be made by Any. No; he knew that, Teach all Nations, was as much as Feed my Sheep: and that the Power to bind, and loose, was given to his 
Mat. 18. 1●. John 20.23.  Brethren, as well as to himself. It is not therefore he, that is for Christ, but he that is against him, Antichrist, that Lords it over Equals; yea, Superiors too, as we heard before. And so farewell One Wonder of a lie.  
4. Then, St. Peter was the Bishop of Rome until his death, 
( 2.) S. Peter Bp. of Rome.  full five and twenty years together: after that he had satin at Antioch seven years before; and stayed almost five years before that at Jerusalem: So their Apollo, 
Bell. de Rom. P. l. 2. c. 2.& 6.  and very marvelously! But what if other Papists, and some of the learned'st among them, tell us quiter another Tale? Why then, when Thieves fall out, 
Ibidem. c. 6. In Mat. 23.34. In Petrum& Andream fratrem ejus;& multos alios. Crucifigetis●●t Petrum. Interlin.  True Men shall hear of their Goods again. Yet sure it is, that Onuphrius puts the Cardinal to a deal of trouble for lying across his way herein. And Lyranus, and the Interlineary saith, Peter was crucified, not by the Romans, but by the Jews. Nay; what if Peter were never at Rome? I hope, they will not fob us off, that he might be Bishop there for all that; for several Popes of Rome, since St. Peter's Time, were never there notwithstanding: so the 
De Rom. P. l 2. c. 1.  Cardinal. But sure enough, that Blessed Saint would never give so bad Example unto Bishops, of playing Trewants to their Duty. But the truth is, very many good and learned Men are peremptory in the Point, That Peter was never at Rome at all. And in very dead, the Presumptions of that persuasion are so just, and strong, that all the Art and Force of Rome can never batter them. He that can, and will consult the Famous 
De Rom. P. Quaest. 3. c. 3.  Dr. Whitaker, must set his Seal hereto. But yet it may be very well worth the while for us, to take a little notice what great encouragement the Holy Scriptures do themselves afford unto that confidence. That's nothing, little truly, that there is such utter silence of St. Peter's being at Rome there. An Affair of such grand Concernment, as laying the Foundation of the Churches, not well-being only, but very subsistence( as 
Bell. Praef. de Rom. P. Agitur de summâ rei. Christanae, &c.  they take it) to be utterly passed by, without any notice given thereabout in Sacred Writ, casts such a suspicion on the Business, as can never be cleared well. But further, had Peter been at Rome, and there so long, and to his death, how cometh it to pass, that the Apostle Paul should so much forget himself, as to play the Bishop in another's diocese, and take upon him to writ at all any Letter thither? And specially, how so large an One, and so Authoritatively too, if that the Prince of all Apostles, and Monarch of the Church were resident there? A Man would think, themselves, as well as we, must be amazed at it, if it were true. Well, say it possible to give just reason for his writing, though none appear; doth it not seem more strange, that he should be so rude( to call it by the softest name) as neither at first, nor last, to think St. Peter, a Person of that eminence, and there residing, worthy of one good word from him, when he taketh notice of so many other far inferior Friends, with kindest Salutations to them at the close of his Epistle? Yea, when Paul was there himself, 
Phi● 4. ●1 22. G●l. 4.11, &c.  and thence wrote several Letters, wherein he sends the Commendations of several Brethren unto those, to whom he writeth, was Peter there, and yet no mention made of him in any such-like Christian Office? What? Had St. Peter no respect at all for any other Christians but those at Rome? Impossible. Or could there be a strut, or feud betwixt the two Apostles, that might possibly hinder it? Next to the same, and most improbable. How( to proceed) could Paul make mention but of 
Col. 4.11.  few Fellow-workers with him there, and Peter none of them? And at 
2 Tim. 4.11.  another time of barely One, that was Luke by name? Where was the Prince of the Apostles, and Bishop of Rome then? Is it to be thought; that if he had been there, he would have hide his head so cowardly, as to have left his Brother Paul 
Ibid. v. 16.  alone at his first appearance before Nero. But what do I speak of these things? Who dares suspect St. Peter's honesty? And then he will be a Man of his word, and keep his Bargain. Now we are sure, 'twas 
Gal. 2.9.  agreed betwixt them, that Peter's special Work should lye among the Jews; and Paul's among the Gentiles. And very few Jews there were at Rome, in comparison of the vast and infinite number of the Gentiles. Poor Souls! The Jews were scattered sadly in Pontus, Galatia, Cappadocia, Asia, and Bithynia; and of whom, according to his Office, St. Peter taketh peculiar care. To conclude, 
1 Pet. 1.1.  If Peter had been, and so long at Rome, can we imagine, that, when he writeth but two Letters in all, 
2 Pet. 3.5.  and yet was not able to forbear a dear mention of his beloved Brother Paul in one of them; amongst all the Sermons and Discourses which he had at Rome, for so many Years together, he should not once use his Name, about that great occasion of his being sent a Prisoner thither. For St. Paul is  told, 
A●ts 28.21.  when he first came to Rome, that there was no news of him by Letter from Judaea, nor any Brethren that came thence, had spoken any harm of him; which, in their sense, being Jews, must be about his zeal for Christ: and yet these Men make St. Peter to have been many Years at Rom● before this Business happened; indeed no less than 
Rhem. Table of S. Pet. and S. Paul, at the end of the Acts of apostles.  thirteen, according to their curious computation.  
5. But Bellarmine brings one place of Scripture; and as he doth pretend to only One, so we shall quickly find indeed 'tis none. Well, let him have leave to speak however. That Peter some time was at Rome, saith he, 
De Rom. P. l. 2. c. 2.  we bring himself for witness, at the end of his first Epistle: The Church that is at Babylon, greets you, and Marcus my Son. Now Rome is called Babylon here, and from thence he writes; Ergo. But what a Desperate Cause is this, to fly to such a Difficult, it may be said a Desolate Trope as this? Is not this mere winking to avoid a blow: or rath●r leaping from the Frying-Pan into the Fire. Was there ever any other Person in the World found to date his Letter at this rate? What Oxford Scholar, or London Merchant, residing in those Places, will writ unto their Friends beyond the Seas, and at the bottom say, From Paris, or from Rome; under a pretence, that now those Cities are grown like to these? No, the receiver will pronounce that Author false, and foolish. And shall St. Peter fare no better at their hands, that fare so well, themselves profess, by him? And must the name of Cardinal be a privilege for the worst absurdity? Sic pugnat!— These are the Wits, that bear the World before them! When all this while there was One Babylon in Assyria, and Another in Egypt, called Grand Cairo since; from either of which the Apostle, being preaching there unto the scattered Jews, may be allowed, with saving both to Wit and Honesty, to have wrote this Letter. And the mention of Marcus in that Text, makes it probable, 'twas from that in Egypt; because 
Dorotheus in Vita Marci.& Nicceph. l. 2. c. 35.  he lived and died Bishop of Alexandria, in the same Country, and near unto it. Though after all, if Rome be Babylon by the Jesuits grant, 'tis no forced consequence, that the Pope is Antichrist; And then a pretty bide is he to bewray his own Nest! Nor will that pitiful Salvo serve the turn, that this is meant of Heathen Babylon, and not Christian; this being all as vile as that; and so much worse, in that it scorns the means it hath of being better. This justifies then our departure from 
Rev. 18.2, 4.  her.  
6. But what if 'twere admitted that Peter were at Rome, will it therefore follow necessary, that he was Bishop there, and five and twenty years together? Why truly yes, I think as much the one as other: that is just neither, by any colour of reason. For in the first place, there is not the least intimation of any such thing upon Sacred Record; and therefore 'tis by no means a matter of Faith. whatever Papists say, St. Augustine was of this Opinion; 
Contr. Petilian. l. 3. c. 6.  who saith, Whether about Christ the Church, or any other Matter belonging unto Faith, and Life, I say not if we, by no means to be compared with him, that said, If We; but, as he saith afterwards, verily, If an Angel from Heaven shall preach you any thing but what you have in the Law and Gospel, let him be accursed. If you should demand of him the reason of this; he gives it elsewhere, saying, 
De Doctr. Christ. l 2. c. 8.  Among those things, that are plainly written in Scripture, are found all those things which do contain our Faith and manners of Life. But could not the Apostle Peter be at Rome, upon any other terms, than being Bishop there? On the same reason then, he could not be at any other City, for any considerable time especially, but he must be Bishop there likewise. And then he will be found an horrible Pluralist! 
Bell de Rom. P. l. 2. c. 4.  Their great Achilles daring not to call for Scripture Evidence, pretends two doughty Reasons for the proof of this. First, The Dignity of the Roman Church; which must needs be from hence; and secondly, We cannot tell him, where Peter sat as Bishop else, after he left the Church of Antioch: And farther this great Man of Reason saith not. And what if we are dumb to both, since there is nothing but a sound in either, and not articulate? 
Rom. 1.8.  The famed of the Roman Church was sometimes great( before its vile degeneracy) and that deservedly, for its famous Faith: and afterwards might be somewhat venerable, for what it once had been. Although, I think, that the Poet Ovid's words make his best Answer, — Imperii, Roma, Deûmque Locus; Rome was the Seat of Empire, and Mistress of the World: and that did make her honourable. For the other; we can tell him of Bishops that have left their Churches, as well as Princes their Thrones, and never took any other after; notwithstanding his Story, of Peter's being Bishop of Antioch, and leaving that, and so, be a very Tale of a Tub. For to imagine, that the Apostles should leave the Care of all the Churches, to take up that of one Particular Church, and so change an Apostleship for a bishopric, Credat Judaeus Appella; can never go down with any but a Roman Swallow. For when we consider the Officers Christ placed in the Church, were Apostles, Prophets, Evangelists, 
Ephes 4.11.  Pastors and Teachers; 'tis evident, both that the three former were extraordinary Officers, and likewise that the Bishops being ordinary Ones, must be ranked among the latter, Pastors and Teachers. Wherefore to conceit, that File-Leaders, the Apostles, should become mere Bringers-up, that is, Bishops, is such a degradation of them, as cannot be admitted by a considering Person. And verily it must be very fond to interpret, Teach all Nations, the Commission which the Apostles had, by Rule a Particular Church, which is that proper to a Bishop. Besides all this, to assign so good a bishopric to St. Peter, and leave the other Apostles, at least 
James the Brother of John, Andrew, Paul, &c.  some of them, not any at all( which proves the Case) me-thinks is very unkind, if not unjust. But 
Haeres. 27. Episcoporum in Româ successio hanc consequentiam habet Petrus,& Paulus, Linus, Cletus, &c. {αβγδ}.  Epiphanius( and so I have done) quiter mars their Market, in making Paul and Peter both together Bishops of Rome. And such a Partnership destroyeth perfectly St. Peter's Primacy; and consequently the Episcopacy they dream of, unavoidably. And thus the Second is sent packing after.  
7. Lastly, The Pope succeeds St. Peter, and therefore is the Monarch of the catholic Church. 
( 3) Pope succeeds St. Pet.  Thus we arrive unto their Trinity of Wonders, in the Unity of a lie. All being plainest falsehood, 
Bell. de Rom. P. praecip. c. 12.  if I say nothing more, by what you have heard already. But they shall not quarrel me for passing by, and not speaking. Well then; what if Peter had been Prince of the Apostles; What if he had been Bishop of Rome( that is to say, what if that had been which never was)? Doth it therefore follow, that the Pope is his Successor, and in an Universal Monarchy, because he sitteth in his Chair? O yes, by all means possible. Just as a Thief is my Successor, that turns me off my Horse, and rides away therewith; or out of my House and dwells therein himself. Or, if this be too low, the Pope succeeds St. Peter with as good a Title, as an Usurping Tyrant hath unto the Throne, and Crown, and sceptre; which, like a villainous traitor as he is, he wresteth from, and keeps against the Lawful Heir. Just such another Successor is the Pope unto that Blessed Apostle in Spirituals, as the Turk is to the Eastern Emperor in Temporals: or rather as Himself is to the Emperor of the West, in the choicest Flower of the Empire, the Roman Territories. Where are the Records to be found of any such Succession settled by our Lord, or such a Vicarship as they talk of either? To thee I give the Keys of the Kingdom, and feed my Sheep, are not only common unto other Apostles, as we heard before; but likewise unto other 
1 Cor. 5.5. Acts 20.28. 1 Pet. 5.2.  Inferior Ministers. I would fain know how the Pope can fairly claim St. Peter's Power though, whatsoever that were he had? They will not say, by Conquest. And though Bargain and Sale might svit their Methods well; yet because the Pope's Harbinger was turned off by St. Peter, 
Act. 8.20.  with Thy Money perish with thee: they will not stand to that neither. Nor can they pled a Gift, and Legacy, unless they will show us a Copy of the Will. To say the Will was Nuncupative, is to say 'twas none at all. Because Tradition, their 
Bell. de Rom. P. l. 2. c. 12. Obs. 3. Etsi non habeatur in scriptures, tamen ex traditione Apostolica, &c.  only Evidence, is such a Knight of the Post, which swears for Hire unto any thing, that it deserveth rather nailing to the Pillory, than pinning Faith upon it. As for their monstrous Charity, that may imagine it descendeth by Inheritance, and the Pope is next a Kin, and indeed so like St. Peter, that 'tis not further to be questioned for the right thereof. I would say to them, that as The Pedigree can never be proved, so the utter dissimilitude that is betwixt them, makes them perfect Aliens the One unto the Other. A little patience will assure the Reader, that they differ full as much as White and Black, or Light and Darkness. St. Peter's Faith was, that not by Gold, 
1 Pet. 1.18.  nor Silver, but the Blood of Christ we were redeemed: the Popes, that Money will get pardon for the Living and the Dead, and so redeem Mens Souls from Purgatory at the least. His, 
1 E●. 2.24.& 3.18.  that Christ bare our Sins on his own Body on the three, and by his stripes God's Justice is satisfied: This, that we must bear them ourselves, and by our Penances make amends to God. One's, 
1 Ep. 1.5.  that God's Power preserveth us through Faith unto Salvation: the Others, that 'tis vain presumption to expect that, for none are so established. The formers, 
1 Ep. 2.2, 3.  that true Converts should be eager for the Word, as Infants for the Breast: the Latter's, ne're to meddle with it, 'twill do them hurt. The Apostles, 
2 Ep. 1.18, 19.  that the Holy Scriptures are our only Guide, and surer than a Revelation also: the Apostate, Pope's I mean, that they are not simply necessary, nor however sufficient, without Traditions; yea, Traditions are equal with them; indeed, 
1 Ep. 5.2, 3.  above them. That Holy Man's, that Pastors should not Lord it o'er God's Flock, nor rule for Lucre's sake: This Wicked One's, that Gain is Godliness; Money and Dominion are all in all. 
1 Ep. 2.13, 14.  That Man of God's, that all Christians should submit to the Civil Magistrate: This Man of Sin's, that his Clergy are exempted from Him, and Himself is above Him. 'twould be too tedious to gather up all Instances of this nature. I shall therefore observe but a few more of Unlike Practices between them, and so finish. Peter lived in a poor and mean condition: the Pope in state above most Princes in the World. He, in chast Wedlock with his own Wife; the way wherein was honest, though 'twere poor: This, must be single, but guilty of the vilest lewdness the Sun e're shone upon, as his own Creatures tell us; and whereof 
Chap. 12. n. infra.  anon at large. That Servant of God preached diligently, both far and near, with greatest pains and industry: This Servant of the Devil, plays the Epicure, and lives at ease in his own palace, never minding that Work at all. That Saint suffered Persecution, and at last lost his Life for the Faith of Christ: This Sinner persecutes even to Death, by various Cruelties, the true Professors of that Faith, for which that Saint so suffered. That true Zealot for Christ, after his recovery, waxed stronger in the way of Truth, and was a faster Friend unto his Lord; and the longer he lived, the more his Zeal increased: This very Antichrist, since his apostasy, like the Apostate Angels, grows worse and worse, increasing still in bitter enmity against Jesus Christ, and all true Christians; that it may be seen he hath not got this name in vain. Only having glanced on the apostles fall, it brings to mind, that there is something common to the Pope with Peter; although it hold not thoroughly neither. St. Peter did indeed, Good Man, deny his Lord and Master: The Pope doth it with a vengeance also. But yet St. Peter's grievous fault was but at one time committed; and then too by surprise; and afterwards repented of with bitter tears, and zealous endeavours of reparation, even to death. The Popes is both repeated, and continued, for about a thousand Years, without repentance, and remorse, nay with triumph in Iniquity, though against the clear convictions of that Light now shining in the Earth, that one would think were able to drive Darkness out of Hell itself. And is't not wonderful now, That Popes should be Successors to St. Peter!  
8. But the 
De Rom. P. l. 2. c. 12.  Cardinal jesuit is in earnest, after a presumption, that Peter was the Bishop of Rome, and Monarch of the Christian Church, to prove the Pope's succession in this very grave, yet witty manner too. Some Body ought by Divine right( saith he) to succeed Peter: That can be no Body else but the Pope of Rome: Therefore he succeeds him. Now that some Body must succeed, is gathered( as he tells you) from the end of the Popeship: for sure it is,( they are his words translated) The Pope is for the Church, not the Church for the Pope. And so must not die with Peter; but last as long as it. I Answer; 'twere not impertinent to say, The Pope is for the Church, 
Ephes. 4.13.  just as the Wolf is for the Sheep: but let that pass. Were not Apostles, Prophets, and Evangelists for the Church too? Was not Christ's presence upon Earth also? And were not many, many other things besides? What then; must they all last as long as the Church? Ridiculous! But he urgeth further; The Church hath more need now of one General Pastor, than in the Apostles times; Christians now being more, and worse. And therefore since it had one then, it must have now. And why, I pray, hath not the Church more need also of those other Officers spoken of, for his Reasons? But admitting one General Pastor then, how cogent his way of arguing is, see by a like case. The World at first had but One Master of the Family: Now Men are more, and worse: Ergo, It should have but one still. Though in very truth, The Church neither then had, nor now needeth any other Universal Pastor, than the Great Shepherd of our Souls.  
He is at it 2ly, The Church is always one and the same; therefore having had such a Pastor once, it must have still. I return: the Roman Common-Wealth was one and the same, under Consuls, Decemvirs, Tribunes, and Dictators, though the form of Government was not. And if we now must have the Church governed as 'twas then, there must be many Chief Rulers, as the Twelve Apostles were, and therefore one cannot serve the turn: and so farewell Succession to their Monarchy.  
And 3dly and 4ly he urgeth, Feed my Sheep. Feeding, saith he, is an ordinary and perpetual Office. And Sheep are All, as well as One. And all, respecting Times, as well as Places. But Peter could not live always to do this: Succession therefore is necessary. So he. And Christ bids the Apostles, Teach all Nations. Let us try his logic here a little. Teaching is ordinary, and perpetual: Nations are all, as well as one: all, respecting all Times, as well as places too: And the Apostles were not to live always: Ergo, Succession unto every one of them is necessary. Were not this fine work, and much to the Pope's advantage.  
He tells us 5ly, The Church is one Body, and must have one Head, 1 Cor. 12. and Peter being dead, it is not fit it should be Headless. But I tell him, the Apostle in that place he quoteth, never dreameth of a General Mortal Monarch. Only by a Similitude shows, how useful Christians of meaner Gifts, as well as greater, may be one unto another: and therefore all should be united closely for the Common Service, by the strictest ties of dearest Charity. As for the Head, that influenceth, rules, and governs the whole Church, Christ only is so called, and not Peter, Eph. 1.22, 23. Col. 1.18.  
Lastly, he saith, There was Succession in the Priesthood of the Old Testament; but that was a Figure of the New Testament Priesthood. Therefore Peter's Succession must be kept. And why not, by his leave; a Succession therefore to the other Apostles also? But that Aaron's Priesthood should be a Type of any other than His, who is a Priest for ever after the Order of Melchisedech, was never heard of, nor will be, from the Scriptures. Nor is there any proper Priesthood in th● New Testament at all, beside our Saviours. We red indeed of Priests and Priesthood 
Rev. 1.6.& 5.10.& 20.6. 1 Pet. 2.5.9.  there: but such, as doubtless 'twould please the Pope to have the Index Epurgatorius pass upon them. So his mayor is discharged.  
The Minor is, It can be no Body else. Right indeed! For, Non entis non sunt Accidentia. There's no such Monarchy; therefore no Succession: then no Body to succeed, no doubt on't. He proves there is no Body else. No Body ever claimed but the Bishop of Rome, and Antioch: but this Man's Title is not worth a Rush. Ergo. But hold a little. Surely there may be right, although the Claim be a while suspended; may there not? I would not doubt the Eastern Emperor's Successors Title to Constantinople,( wohever he be) although I know not when he did demand it of the Turk. No nor the Westerns unto Rome, notwithstanding a like silence in the Case. 'tis certain other Reasons, than want of Title, often hinder making Claim. As for the quarrel betwixt Rome and Antioch, I will never meddle to part the Fray, not so much for fear of a broken Pate, as for the pleasure of seeing True Men get their Goods again, by falling out of Thieves. And so farewell the Pope's Succession. Which if it were, were nothing to his Primacy notwithstanding. 
Epist. Part. 3. Tract. 4. Ep. 9. Ubicunque fuerit Episcopus, sieve Romae, sieve Eugubi●, sieve Constantinopoli, sieve Regii, sieve Alexandriae, sieve Thanis, ejusdem est meriti, ejusdem& sacerdotii. Cum aliis multis, iisque majoribus huc spectantibus.  S. Jerome hath for ever baffled that idle Fancy, in his Epistle to Evagrius: whereof one only Sentence shall serve us here. whatsoe'er a Bishop shall be, whether at Rome, or at Eugubium, or at Constantinople, or at Regium, or at Alexandria, or at Thanes, their Merit and Office is one and the same.  
9. Thus much of Wonderful Principles of Plain falsehood in Popery. 
2. Gross Absurdity.  For they have brought me so near the brink of Gross Absurdities, that one step further, and I cannot scape falling in, before I am ware on't. I will therefore fairly, and at leisure enter there. But the Name hereof is Legion: for they are many. And should I only tithe them, 'tis ten to one but I am entangled with their Blasphemies. So that a double number to the former shall serve my turn: though I shall sand them packing sooner.  
1. Is it not absurd then to a Miracle, That 
Bell. de Rom. P. l. 4. c. 3. Nullo casu errare potest.  the Pope, as Pope, cannot err by any means? Understand it only in teaching of the Church about Matters of Religion. When certain 'tis by Scripture, 
Rom. 3.4.  That every Man is a liar; then liable to mistake at least. And were His Holiness a Saint indeed, and of the highest Form, and Captain of it, he were not thereby 
Phil. 3.12.  already perfect. Still he might be said but to 
1 Cor. 13.9.11.  see in part. And, good now, could the Man say, more surely than he saw? They fond urge Christ's Prayer, that Peter's Faith might not fail. But as that concerns the Pope no more( we have seen already) than my best wishes for my dear Friend do my open Enemy; so it infereth not, that privilege to Peter himself; who erred grievously after it. And to be sure, All true Believers had 
John 17.20.  Christ's Prayer for them likewise: who are not thereby made infallible, I trow. But besides the most flagitious Lives of very many Popes, we shall see 
Chap. 12.  anon, that they have been Erroneous, Heretical, and Blasphemous with a witness!  
2. A second is like hereto: If the Pope wants personal worth of his own, his Predecessors( Peter's that is) will serve his turn. Thus it is written in their 
Si desunt bona acquisitaper meri●um, sufficiunt quae à loci decessore praestantur. Decr. Grat. Dist. 40. c 1. Non Nos.  Law. Now whatever God-Man hath done for the Sons of Men: shall not the Just live by his 
Hab. 2.4.  own Faith? And 
Rom. 4.12.  every one give an account of himself to God? And 
2 Cor. 5.10.  answer for what he hath done in the Flesh, good or bad? Or was there ever Robber guilty of such prodigious folly, as to make that a Plea for his deliverance from the Halter, because forsooth a great while since, an honest Man dwelled in the House he liveth in? Although, in truth, the Pope hath not that to say for himself.  
3. 'tis such another, if it do not out-strip it far: That 'tis much less sin in a Priest to keep many Whores, than to mary one Wife. This 
Sleid. Comment. l. 4. Quod Sacerdotes fiant mariti multò esse gravius peccatum, quam si plurimas domi meretrices alant.  Campegius, Cardinal, and Legate to the Pope, spake without a blushy. He knew, no doubt, his warrant from their 
Dist. 34. c. 4. Is qui. Tamen unius mulieris, aut Uxoris aut Concubinae, sit conjunctione contentus.  Law: He that hath no Wife, and instead thereof a Whore, let him not be suspended from the Communion: but let one Woman, Wife, or Concubine, serve his turn. Modest Gentlemen! though left to scope enough! Yet God saith, 
Heb. 13.4.  Marriage is honourable in All; 
1 Cor. 7.2.  necessary to some; but 
1 Cor. 6.9, 10.& Hebr. before.  Adultery shutteth out of Heaven. But must not shut out from Communion here on Earth; with Papists that is.  
4. 'tis as pretty also; That in case of necessity any Person, Man, or Woman, may Baptize lawfully. And to fill up the measure of the Absurdity, He may do so, say they, be he 
Bell. de Bapt. l. 1. c. 7.  Christian, Jew, or Pagan: let but the Matter and Form be right, with a due intention. 'tis well however, that they make Reason, Tongue, and Hands together necessary in the Baptizer, for fear else lest Balaam's Ass should have taken up the Office. But our Saviour never said to any but his own Disciples, and they, I think, were Teachers, to be sure Christians, Teach all Nations, Baptizing them. Yet Romanists make no matter for a Commission to it; no nor so much as being Christians.  
5. Nay about tother Sacrament, there's brave work indeed! for Accidents may subsist without a Subject, is the Doctrine of their 
Lomb. Sent. Lib. 4. Dist. 12.  School. That is, there may be Roundness, Whiteness, Smell, and taste of Bread, and so: but yet no Bread all this while. Forsooth the Substance thereof is by these jugglers packed off and gone. The Bread is changed, by the Charming Priest, into the Natural Body of our Lord. Only the Accidents are unkindly left behind alone. Yet, True Religion, Natural Reason, and very Sense, cry shane upon this grossest Dotage.  
6. Once more, and about the same Affair; Christ's self-same Body, 
Bell. de Euch. l. 3. c. 3.  at the self-same time, may be in Heaven and Earth: and here on Earth; in ten, an hundred, nay a thousand, many thousand places; and all at once. And certainly, so his Blessed Body, or this wild Fancy, must be a Prodigious Monster! If this be not to mingle Heaven and Earth together, what can do it? It doth at once belie the Scriptures, confute our Sense, and destroy the Humanity of our Blessed Lord! Hi● Body hereby cannot be a True, but only a Fantastical Body.  
But their Absurdities border as close on Blasphemy, as I observed before their Falshoods did upon Absurdity. I will therefore pass o'er heaps with the bare mention of them. Bread after Consecration is a Reasonable Creature. A little and thin Wafer containeth Christ, Head, Feet, with Face and Hands, and every part, and all Dimensions. Dogs, Mice, and other vermin, may eat the Body of our Lord. Sacraments confer Grace by the very doing of the Work. God may be pictured, though no Man ever saw his shape. The Sign of the across, made by a Jew or Pagan, hath power to drive away the Devil. And multitudes more; but all upon the skirts of Blasphemy, as I said; even as near as Suburbs are unto the City. We will therefore enter there, and take a view thereof.  

3. Horrible Blasphemy.  10. The last kind of Lying Wonders, in point of Principles, among the Papists, is that of Horrible Blasphemy. I shall only therein double the number of the last, as there I did of that before. And so the Reader must be content with one bare Dozen, instead of a whole Gross, that might be produced. And in this too I shall avoid the tiring of his patience.  
11 What the Church teacheth,( the Romish Synagogue, that is, or the Pope; whether likes you best;) is the express Word of God. So saith the Great Cardinal Hosius 

De expresso Dei Verbo: Cum alibi saepius, tum disertim in ipso sine sic rudit.  
Quod Ecclesia docet express●m Dei Verbum est; quod contra Sensum& Consensum Ecclesiae docetur expressum Diaboli Verbum est.  , and President of the Council of Trent. The Rhemists are true Sons of that Church too. For 'tis their Doctrine; Whatsoever the Lawful Apostles, Pastors, and Priests of God's Church,( Popes, Bishops, and Inferior Clergy you must understand hereby) Preach in the Unity of the same Church, is to be taken for 
In 1 Thess. 2.12.  God's own Word. And 
Enchir. de Ecclesia Propos. 3.  Eckius; What the Church defines, is to be as firmly believed, as it were expressed in Scripture.  
2. Nay; the Scriptures owe their Authority to the Church of Rome: and She is superior to them. Thus 
Ap. Jewel. defence. of Apol. Part. 1. c. 8.& Part. 5. c. 10. A Doctrina Ecclesiae Rom.& Rom. pontiff. Sacra Scriptura ●obur& authoritatem trahi●. Again; Q●icunque non innititur Ecclesiae ac Rom. Pont. tanquam Regulae Dei infallibili, a quâ etiam S. Scriptura robur trahit& authoritatem, H●re●icus est.  Prierias, Master of the Pope's palace, against Luther. The Scripture is not authentic, without Authority of the Church. So 
Euchirid. de Eccl. Neque Scripturam authenticam esse nisi Ecclesiae Authoritate. Ubi diluuntur O jecta.  Eckius. Is not acknowledged, or esteemed caconical, unless it be proved by the Authority and Testimony of the Church: according to 
Instit. Mor Pars 2. l. 5. c. 24. Scriptura Canonica non agnoscitur, aut habetur, nisi Ecclesiae Authoritate probetur.  Azorius. Tradition is the very Rule of Truth: And again; The surest Rule of Truth, whereby we must examine the very Scriptures themselves, saith 
Controve●. 3. de Ecclesia. Haec ( traditio) est ipsissima veritatis, ac pietatis Regula: ad quam& Scripturas,& omnia ex eis nata dubia, nisi errare velimus, expendere o●or●eat.  Pighius. And Cardinal 
E●ist. 2. ad Bohem. Ap. Jewel. defence. of Apol. P. 5. c. 10. Divis. 2. Nulla sunt Chri●●i praecepta, nisi quae per E●clesiam pro talibus accepta s●nt. De author. Ecclesiae& council. Supr.& cont. Script.  Cusanus tells us; There be no Commandements of Christ, but such only as be so taken by the Church. 
Dist. 40. c. 6. Si Papa in notis. Illius velle Illius noll. tantum explorant; ut ad ejus aubitrium suam conversationem& ipsi intendant vel remittant. Et supra, magis quam a Sacris paginis, &c.  Therefore the Pope's Instructions are better than the Scriptures. Say the Decrees.  
3. For the Blessed Book of God: 'tis but 
Ludor. Can. Later Ap. Jewel. Def●ns. of Apol. Part. 4. c. 19, 20. Divis. 1. Sic etiam. Peref. de Trad. Praefatione. Ecclesia est vivum pectus Christi: Scriptura autem quasi mortuum Atramentum. F●ns& origo omnium errorum: quod nihil sit pro certo& indubitato in iis quae ad Christianam attinet pietatem à quoquam fideli recipiendum nisi Atramento Mortuo in Sacris codicibus expressum inveniatur.  Dead Ink; 
Episcop. Pictaviens. ap. Sleidan. l. 13. Scripturam esse Rem inanimem atque Mutam, sicut etiam fint reliquae leges politicae. Haud long à fine libri.  A Dead and Dumb Thing; A 
Eccius; teste Chemnitio Exam. Conc. tried. Part. 1. De Scrip. Sacra, prope initium. Eccius vocat( Sc. Sacram. Scr.) Evangelium nigrum,& Theologiam Atramentariam.  Black Gospel, and inky Divinity; As a 
Pighius Contr. 3. de Ecclesia, pag. 89, 90. Paris. 1549. Sunt enim Scripturae muti Judices. Sunt velut Nasus quidam caereus.  Nose of Wax, and Dumb Judges. Nay, the forementioned 
De Author. Scr. l. 3. pag. 197. F. Paris. 1562. Scripturas valere quantum Fabulas Aesopi si destituantur Autoritate Ecclesiae, potuit pio sensu dici.  Cardinal and President of Trent Conventicle tells you; It may be said, in a pious sense, That the Scriptures were no more worth than Aesop's Fables, were it not for the Churches Authority. And others talk as basely and blasphemously, as they of Sacred Scriptures. Their None-such, Bellarmine I mean, cannot honestly pled Not Guilty. His black Mouth brands it as Ambiguous, and most Obscure. But that's but little. 'tis not simply necessary; indeed 'tis insufficient without Traditions: nor was it ever meant to be, or is a perfect Rule of Faith. Such is the 
Bell. de Verb. D. l. 4. c. 4. &c. 12. Scripturas sine traditionibus nec simpliciter necessarias, nec sufficientes. Finem proprium& praecipium non fuisse, ut esset Regula fidei. Non est Regula totalis said partialis, &c.  Popish Reverence for the Word of God! But the Pope himself, 
cattle. Test. Veritat. Tom. 2. lib. 20. Cardinali Bembo quiddam ex Evangelicâ Historiâ proponenti respondit, Quantum nobis nostrisque ea de Christo Fabula profuerit, satis est omnibus seculis notum. p. 933. Lugdun. 1597.  lo the Tenth that is, blasphemeth them all out of the whole piece, in a worse than Heathenish or Jewish, even a plain Devilish Scoff upon the Blessed Gospel, calling it The Tale of Christ.  
4. The Popish Canons may well be pronounced then of 
Dist. 19. c. 2. Sic omnes Apostolicae sedis sanctiones accipiendae sunt, tanquam ipsius divini Petri voice stimatae sint. Et. c. 4. &c. 6. ibidem.  equal Authority with the Word of God. And he that doth not receive them indifferently, whether he be Bishop, Clerk, or lay-man, neither doth he receive the catholic Faith, nor the four Gospels to his Benefit. And this is not the talk of Idle friars, Priests, or Bishop either: but of the Infallible Pope himself. Nay; 
Dist. Grat. Decret. 20. c. 1. De Libellis.  Whosoever is convinced not indifferently to receive the Canons, whether he be Bishop, Priest, or lay-man, is proved not to keep, and believe the catholic and apostolic Faith, nor the four Gospels to his benefit; saith another Pope. And who can marvel, if the driven bleat according to the Belweather, as that sorry 
Fox. Mon. Life of Tiudal. At beginning.  Doctor, who said, We had better be without God's Law, than the Popes. Yes doubtless; A draft of rankest poison is better far than so much of the richest Cordial in the would! The Lord rebuk them. Jud. 9.  
5. Well; let's proceed upon their Mass. The 
Sacerdos est altior regibus; felicior angels; Creator Creatoris sui. Serm. Discip. Serm. CXI. Ex Doctore quodam. Sic Stella Clericor. ap Jewel. ad Artic. 21.  Priest is maker of his Maker. He that created you, gave you power to create himself. He that created you without yourself, is created by you, by means of yourselves. What? Christ and Priest like Water and Ice! The Potter makes the Vessel, and the Vessel makes the Potter! Blasphemy to be abhorred, yet Bedlam-folly, in the Non-sense, and contradiction of it, to be laughed at. Understand ye brutish among the People. Psal. 94.  
6. This Bran-God of their own creating, must be fallen down unto, worshipped, and 
Hostiam genu flexus adorat: iterum adorat. Calicem adorat. Rubric in Canone Miss.  adored as He that made the Worlds, and redeemed Mankind. Thus they command, and practise daily. Shall I fall down to the stock of a three? Isa. 44. No, no: to a Wafer-Cake.  
7. Then 'tis put into their Mouth, ground with their Teeth, swallowed into their Belly( and with that which follows) by these worse than Cannibals. Nay, Dogs, or Mice, or other vermin may serve it so: but at their 
Illud animal si capi potest occidatur& comburatur,& cineres ejiciantur in Sacrarium, vel sub altari. Missal. Rom. de Defect. in Celebrat. Misf:  peril, if they can be catched. Well may they eat God's People up, when thsy serve their own God so! Psal. 14.4.  
8. And now this Heathenish, brutish, Hellish Work, 
Bell. de Miss. l. 2. c. 6, 7.  availeth for Remission of Mens sins; The Lookers on, as well as Actors; Absent, as the Present; the Dead too, together with the Living. harken Earth, and be astonished ye Heavens! Christ only is the Lamb of God, that taketh away the sins of the World. Who by one Sacrifice, and that of blood perfects for ever them that are sanctified. So that, as there is no need; this Work is too great for Mass, and Priest, and Pope, and Devil, to effect.  
9. But on, about the Pope. This wretched Mortal( if you believe them) hath far greater power than all the Prophets, and Apostles, had together. You heard 
Book 1. c. 10.  before he can dispense against the Apostle, the Law of God, and Nature also. Nay, against the New 
Panormitan. E●tra de Divort. Ca. sin. Sum. Angel. in Dict. Pap. ap. Jewel. defence. Apol. Pars 1. c. 8. D●vis. 1.  Testament: yea, and with all the Precepts of 
Panormitan. E●tra de Divort. Ca. sin. Sum. Angel. in Dict. Pap. ap. Jewel. defence. Apol. Pars 1. c. 8. D●vis. 1.  Old, and New Testaments too. And how often hath he practised thus? Allows Incest; dischargeth Oaths of Allegiance; stirs up Rebellion; and abets Murders, even of Princes. volumes may be filled with these things; and a pretty flock of Instances we have had already.  
10. Whoop; He can 
Sleid. come. l. 1. ad initium. Omniem d●lictorum expiationem, ac salutem aet●rnam pollicetur  pardon All Mens sins; and give them likewise Eternal Life: if they will pay well for it, understand. You will hear hereafter of a virtue in this Popish Ware, I mean of Pardons, for making Guiltless One that had ravished even the Blessed Virgin. Only Men suffer Torments, it should seem, because, That fat Hog is not greaz'd. Else their Deliverance were as easily made, as talked of.  
11. Why? He must needs be more than Man with them, who style him familiarly, 
Tu denique Alter Deus in Tertis. Orat. marcel. in 4 S●ss. council. Lateran. s●b J●l. 2. ap. Sur.  Another God on Earth: with heaps of other Blasphemies 
Book 1. c. 10. &c.  above recited. As the Root of David; the Lion of the Tribe of Judah; the Light come into the World; the Lamb of God, which takes away the sins of the World. And,  
12. Lastly, The Lord our God, And 
Divinae Majestatis trae conspectus. Orat. Pu●ci● in Sess. 9. council. Lat●r n. Sub lo. 10 ap. Sur. ipso limine. Omnem Vibi cvi in C●●lo& in Terra tradit●m a Domino p●restatem. Ibid.  Divine Majesty, is the Language given of, and to this Sinful Man, and Man of Sin. Yea in the Council, and Speech last quoted; not only the prophesy made of Christ, Psal. 72.11. All Kings shall fall down before him; all Nations shall serve him, is applied to this Antichrist: but our Lord's own words in just assuming, All Power in Heaven and Earth unto himself, Matth. 28.18. are villainously ascribed to this Eldest Son of the Devil, with excluding Christ from any share therein. From whence I think we may be able to give a good interpretation of that other compliment His Wickedness useth to receive in Verse.  


Clement. Proaem. in Gloss. prop. sin.  Nec Deus es, nec Homo; quasi Neuter, es inter utrumque,   

O Pope thou art nor God, nor Man; thy Part  
Is neither; but Betwixt them both thou art.   
That is, A Devil Incarnate. What else? Most certainly, 
Cap. 7, 8. Rev. 13.1, 5.  Daniel's Horn, which had a Mouth, that spake great things:, and John's Beast, that on his Head had the Name of Blasphemy and a Mouth speaking great things and Blasphemies.  
And, Reader; are not here Miraculous Principles for the falsehood, Absurdity, and Blasphemy of them? Though, if I say the half have not been  told thee by me, therein I shall not speak the whole truth to one quarter; no nor the tithe thereof. How could I multiply the Tale, until the Reader's Patience were worn out unto the very stumps? As, to ride Post, and reckon.  
1. Peter is the Rock whereon the Church is Founded.  
2. The Virgin Mary is our Mediatrix.  
3. Nay all other Saints sustain that Office.  
4. Even many that never were, or Saints, or Men.  
5. Religious Worship must be paid to Stocks and Stones.  
6. Images do as great, or greater Miracles than Christ himself.  
7. Christ's Sufferings will not satisfy for our sins, but we must also make satisfaction for them ourselves.  
8. Such as died before St. Francis's Time, were saved by Christ; since, by St. Francis.  
9. Those butted in his habit( though Turk, or Jew) are surely saved.  
10. Chrism takes away Sin as the Blood of Christ.  
11. Yet there's no Salvation without praying to Saints.  
12. And to increase the amazement, Men cannot go to Heaven, unless they will plunge themselves into Hell: that is, embrace their Devilish Doctrines, and become a Member of the Romish Synagogue of Satan, they say.  
But enough of stirring thus in this stinking Kennel, this very Lake of the bottonles Pit. Yet such Monstrous Principles swarm in Popery, as Worms do in a dunghill; and their whole Religion is a very Leper. Yet we shall find their Proofs also are of a piece with them. And so for the second Wonder of a lie.   

CHAP. II.  
The Second Lying Wonder. Miraculous Proofs, of Popes, Councils, Canons, and Bellarmine himself.  
THe former Wonder justly might afflict a Christian's Heart; and This will surely much affect his Spleen, 
2. Miraculous Proofs.  at least. The strange Amazing Proofs made use of by them! But it is flatly necessary, that I should bound myself in such a Boundless Field as now I enter on. Well, for the Mysteries sake then, I will stint at Twelve. Provided always, that then my Reader should interpret me, when the round Dozen is paid off, that I mean no more than bare Interest thereby.  
2. To begin then. The Pope is Head of the catholic Church. A Sacred axiom! In good time Gentlemen: And how is it proved pray? Why; 'tis as plain as the Nose in your Face forsooth, from their 
Extra. come. lib. 1. Tit. 8. c. 1. Unam Sanctam.  Holy Law. Our Lord said to Peter, John 21. Feed my Sheep. Ergo. A marvelous Proof! And true Pope-like! For Feeding is a great way off from Ruling; yet both are common to every pastor. What's there for catholic Headship then? But the mischief is, The Pope, howe'er, is nothing a-kin to Peter; as was proved before. Wall, let's try again. 
Ibidem.  The Civil and Ecclesiastical Swords both are in his hands. And good reason too no doubt! 'tis said, Luk. 22. Behold two Swords. This cuts to the quick now, doth it not? Two Swords between Twelve Men, and for private Defence, sounds loud to prove Temporal and Spiritual Authority in the Pope. Why yes; so my Staff stands in the Corner; therefore 'twill Rain to morrow. Again though. 
Ibidem.  The Pope is above the Emperor, and all Secular Powers. I, that is he. God said to Jeremy; I have set thee over Nations, and Kingdoms, to root up, pull down, and destroy, Jer. 1.10. But the Pope is Jeremy. Yes, yes, or some thing else. Jeremy was by Word to denounce Vengeance against the impenitent Enemies of God's People: and the Popes in dead take Vengeance on the People of God; because they will not be God's Enemies. Pretty Jeremies, are they not! Well. But God made two great Lights. Yes; we have had that Freak 
Book 1. c. 7.  already. For all that; 
Extra. ubi supr.  No Man may judge the Pope; but every Creature owes obedience to him. Very likely! And 'tis proved by, The Spiritual Man judgeth all things; yet himself is judged of no Man. The Spiritual Man, that is the Pope. Mark that. Judgeth all things: that is all Persons. For, though all Things are not Persons: who will deny but all Persons are Things? And that hits the Nail on the Head! Himself is judged: that is, ought to be judged. Would you have it 
Decr. Grat. Dist. 21. c. 4. Inferior.  plainer yet? Esay 10.15. Shall the Ax boast itself against him that heweth with it; or the Saw, &c. All others are but Axes and Saws: the Pope is the only Carpenter. And here he works by Rule, I trow! Nay; do you hear? 
Dist. 40. c. 6. Si Papa. Hujus culpas redarguere presumit mortalium nullus.& cause. 9. q. 3. c. 10, 11, 12, 13, 14.& alibi Sexcenties.  None may censure the Pope's doings, though he so miscarry as to damn thousands besides himself. None, either Emperor, or all the Clergy, or Kings, or People, shall pass Sentence on the First See, that is the Pope. Wot you why? Other 
Nemo judicabit primam Sedem. Istius Praesulis suo, sine quaestione, reservavit arbitrio. Uni dictum, Tu es Petrus, &c. Si haec humilietur: ad cujus confugietis auxilium?& ubi relinquetis gloriam vestram?  mens causes God hath left to the judgement of Men; That of Bishops, without all question, he hath reserved to his own judgement. And what proof of this? 'twas said to one, Thou art Peter, &c. And whatsoever thou shalt lose in Earth, shall be loosed in Heaven. Any thing more? Yes; Of this See I take it said by the Prophet; If she be debased: To whom will ye flee for help? and where will you leave your glory? A mad proof, if you but turn to Esay 10.3. the place referred to. I pass by, Uzza stays the Ark, and dies for it. The Ark is Prelates; Uzza unruly Subjects. Let them look to it, that touch the Pope. However if his Holiness Yoke should prove intolerable, for all that it must be quietly born. For great reason doubtless! Yes; 
Decr. Grat. Dist. 19. c. 3. In memoriam B. Petri licet vix ferendum, feramus,& piâ devotione toleremus.  in memory of the Blessed Apostle Peter. And again in the next: because the 
Quicquid ordinat, perpetuo& irrefragabiliter observandum est.  Roman Church is set for a Glass and Example. Why; to despise her Command, were to incur the sin of Idolatry: as is plain by 1 Sam. 15.23. Rebellion is as the sin of Witchcraft; and stubbornness is as Iniquity and Idolatry. Well proved 
Dist. 81. c. 15. Siqui sunt.  Pope! For you must know, that as the Roman Church is above all Churches by Christ's own word, 
Dist. 21. c. 3 Quamvis.  upon this Rock I will build my Church, &c. So likewise, by no means subject unto Kings and Emperors, notwithstanding some pittances of Tribute may be sometimes paid them for peace and quietness sake. And this is manifest, because 
cause. 23. q. 8. c. 22. Tributum.  Peter was not bad to give the Fish; but the piece of Money found in the Fishes mouth for himself, and Master. Though, would plain Truth go down, Churchmen should altogether be exempt from all Imperial Taxes. 
cause. 23. Ibid. Hujusmodi non videantur imperialibus exactionibus subjiciendi, &c.  For in the time of Famine, Pharaoh, when he bought the Land of others, and made them slaves; yet so supplied necessaries to the Priests, that they had left them both their Liberty and Possessions. And if I may make bold to interpose one word, 'tis but this: Should not a Christian Emperor be all as good, as an Heathen One; when their Christian Priests are full as bad as Heathen Ones; for gross Idolatry at least? But this moreover; Their 
Inter Decreta Siricii. c. 7. ap. Sur. Tom. 1.  Clergy must not mary by any means; no no, they must not, prove they the while never so errand Whoremasters, or Sodomites. And one Pope proves it by Rom. 8.8. They that are in the Flesh( that is married Priests) cannot please God. 
Dist. 31. c 4. Tenere.  Another by Levit. 19.2. Ye shall be holy, for I am holy. And indeed the Nail is driven home in the next 
Ibid. c. 5. Palea. 1 Cor. 7.5.  Palea. Paul, it saith, to the Corinthians writes,( as 'tis falsely quoted by them) Do you abstain for a time, that ye may attend to Prayer. If Laymen must do so, much more Priests always; who must pray, and sacrifice always. Marriage it seems by these Unholy Ones, passeth for an Unholy State; whereas, I hear, the Modern Whoremasters only brand it for some inconvenience. But let not Secular Powers attempt a Reformation for all that: no, nor endeavour a preservation of the Church, without the Pope. No, by no means. But good now why? Saith 
Admonit. ad Caesarem. n. 19. 20. in Calvin. Opusc. p. 241. Genevae. 1597. ●ol.  Paul the third; Not only Uzza died for putting out his hand to stay the Ark: but Corah, Dathan, and Abiram were swallowed up for rebelling against Moses and Aaron. So he: Rarely argued: and to a Demonstration! Uzza suffered not only for acting out of his Calling, but against the express command of God: Ergo Princes, whom God hath made Nursing Fathers to his Church, must not do their duty, but stand still and look on, whilst the Pope endeavours to starve or poison her. Those Rebels, whom the Devil stirred up against God's Chief Magistrate, and Chief Priest,( which said Priest was to follow the said Magistrate as his Guide in all things) were dreadfully punished by a Miracle: Therefore God's Vicegerents must ask the Devil's leave, or, if you will, have his Lieutenants licence, I mean the Popes, before they do the Work of God! For you must know, Princes are not to meddle in making any Laws about Religion: let the Necessity be ne're so great, and the Opportunity never so fair; they burn their fingers if they do it. Would you have it proved? Hear the same 
N. 23 24, 25.  Admonition of the same Pope. 
2 Chron. 26.19.  Uzziah was smote with a leprosy, for attempting to offer Incense. This is Incense, saith the Pope; not your Work, O Emperor, but the Priests of the Lord, and mine specially, to whom God hath given the power of binding and losing. And further, 
cvi( Deo) solum de sacerdotibus relinquitur judicium.  God alone must judge the Priests. Hear it proved, ye heretics, and disbelieve it if you can. God saith, the Pope goes on, to Wicked Priests,( well applied to themselves) I myself over the Shepherds( so the Vulg. Lat. reads corruptly, Ezek. 34.10.) will require my Flock of their hand. Which as God will thoroughly do in his time, so if any one will take his Work out of his hand the while, he will sorely suffer for it. So he: and right Mathematically! But my Tale is well-nigh given. However I shall conclude with one other Instance of as great authority as any of the rest, and far more pregnant.  
3. And indeed it is about a weighty matter, viz. the Religious making and worshipping Images. For which Principle what 
Synod. Nican 2. Actio secunda ap. S●r. Tom. 3. p. 67, 68. Edit. Colon. 1567.  demonstrative Proofs a Pope, and patriarch, with a Council of 318 Fathers( as they are called) gave, I shall briefly offer to the Readers Wonder and Amazement. Now the necessity hereof is manifested thus: God made Man after his own Image. Abel offered Gifts to God; which he accepted of. Noah built an Altar to the Lord. So did Abraham to God's honour and glory. Jacob raised a ston; and God was not angry that he did it of his own head. And worshipped on the top of his Rod. What serves this for? That we, too, should show our love to God and his Saints, by representing their Figures in Images. Let's come to Scripture again, saith the Pope; Moses was commanded to make two golden Cherubins. And God did not disdain to speak for the Peoples Salvation thence unto him. Wherefore we must not doubt, but all things made for the praise and glory of his House, are holy and to be worshipped. Nay, he was bad to make a Brazen Serpent, and they that looked upon it were saved from death. 
Si Israeliticum populum per inspectionem aenci Serpentis servatum à suà peste credimus: Christi vero Dei& Servatoris Nostri omniumque Sanctorum figuras contemplantes& venerantes dubitemus nos servari? Absit ut amplius dubitamus. p. 67.  Much more shall we by looking on, and worshipping the Images of Christ, and All his Saints. Far he the doubt of this. Solomon made also a Cherubin in his Temple: why shall not we adorn God's House with divers Colours, and Pictures? Whereas the Prophet Esay likewise saith, There shall be an Altar in the Land of egypt in those days. And the Psalmist sings, Confessio& Pulchritudo coram eo; we red, Strength and Beauty are in his Sanctuary,( Psal. 96.6.) So doth their Montanus. Again, Lord, I have loved the Beauty( ours, the Habitation, as their best Interpreter, and last mentioned) of thine House. With more as plain Proof for making and worshipping Images, as any Fool, or Madman in the World could urge himself, or need have urged to him.  
In another Action of the same Council, 
Actio. 4ta. p. 91.  near to as good a purpose. As, If the Old Testament had Cherubins shadowing the Mercy-Seat; Even we also will have the Images of Christ, the Holy Mother of God, and of the Saints shadowing our Altars. 
Pag. 95.  Again, Whatsoever things were written, were written for our Instruction,( for their Vulgar leaves out Aforetime, which the Greek hath) Therefore Holy Images, and Pictures, are made for our Learning, Zeal, and Example. So: In the Psalm, Exalt the Lord our God: and worship his Footstool( for, 
Pag. 104.  at his Footstool) for it is Holy, or he is Holy. As for the across, God hath done many wonderful things thereby: for he calls it the three of Life, and three of knowledge. Elisha cast a Stick into the River, and he fetched the Iron, the Type of Adam, 
Pag. 105.  as it were, from Hell, 2 Kings 6. And raised the Shunamites Child by his Staff. 2 Kings 4. If it be impious to worship Bones, why were Joseph's with all honour carried up out of egypt? Genes. 50. How came a dead Man by touching the Prophets Bones to be raised to Life? 2 Kings 13. 
Pag. 106.  With what face canst thou rise up against me for worshipping Images, and the across, when thou knowest that Abraham worshipped Idolaters? Gen. 23. Moses did so to Jethro an Idolater, Exod. 18. Jacob to Pharaoh, Gen. 47. and Daniel to nabuchadnezzar, Dan. 2? But I pass over multitudes. And indeed, to quote them all, would be well near a match unto their folly in urging them. These sure suffice to ground the Question on, Spectatum admissi risum teneatis amici●? In plain English, I cannot but think 'twould make Heraclitus laugh to hear such heaps of Miraculous, Monstrous, and Ridiculous Proofs. Well, as I reckon, my Task is over, and I have bated nothing of the Number promised. Nay, I must pray the Reader to observe, that in the whole Dozen, I have not fobbed him off with the idle prattle of any sottish, ignorant, and impertinent Priests, or friars; but all is either from the Infallible judge himself, or at the least, from an Holy Council, and his Sacred Law. which Proofs however make such a demonstration of the stupendious stupidity of their Authors, with all their Abettors, that I dare pronounce, whosoever will not grant them altogether, most prodigious, is himself a very Prodigy.  
4. But lest it should be said, I have picked up Passages out of Darker Times, and of an elder Date, to expose them by, which Brighter Days, and Fresher Wits have much mended for the better since; I am contented, out of civility to them, almost I think unto excess, to give them vantage, half that Number that is, from their Modern, Great, and most avowed Oracle, Cardinal Bellarmine, the Very Mastiff of their Cause, as the 
Quasi quendam Molossum. Inter Bell. Praefat.& Epist. Gretz. Tom. 1. Edit. Colon. 1628.  Ingenious Publisher of his Works, with an astonishing Wit expresseth him.  
First then, The Marriage of the Clergy is an Abomination not to be endured among the Papists. Protestants are of a contrary mind. Not only because of the horrible mischiefs of Whoredom, Incest, and Sodomy, that seem to have been wedded to their Celibacy. Nor barely, because the Priests and Levites under the Old Testament, yea the 
1. Cor. 9.5.  Apostles practise was quiter contrary, most of them being( as is confessed) Married Persons; which hath been followed by the Greek Churches to this day, and was for many hundred Years by the Latin also: where we may likewise find many 
Decr. Grat. Dist. 56. c. 2.  Priests Sons proving afterward Popes. But chiefly, for that the Holy Scriptures, as they make Marriage honourable in 
Heb. 13.4.  All, and necessary in 
2 Cor. 7.2, 9.  Some; so they reckon it among the 
1 Tim. 3.2, 3. Tit. 1.6, 7.  virtues of a Bishop, and rank the Prohibition thereof with the 
1 Tim. 4.1, 2, 3.  Doctrines of Devils to be obtruded on the World in the last dayes, by Seared, Lying, Hypocritical Seducers, and Apostates, 1 Tim. 4.1, 2, 3. And, which is more than All with them, Their own Pope pus the 2d, as their dear 
Inter. Senten. ad sin. Vitae. Sacerdotibus magnâ ratione sublatas nuptias, majori restituendas videri.  Platina doth assure us, said, Marriage was taken from Priests for great reason, but for greater ought to be restored to them. Why then must not the Clergy mary? 
De C●eric. l. 1. c. 19.  Bellarmine tells us; Because 'tis written, Titus 1.8. A Bishop must be sober,( it should be, chast, he saith) just, holy, continent. So the authentic Latin. And because Chastity is common to the Married, the Apostle addeth ꝯtinence. Again, 2 Tim. 3.4. No Man that warreth, entangleth himself with the Affairs of this Life. And no Body can deny but Marriage is such entangling. Once more, 1 Cor. 7.5. 'tis said, Defraud ye not one another, unless it be with consent for a time that ye may give yourselves to Fasting and Prayer. Whence by good consequence, Holy Persons, since they must daily attend to the Business of Prayer, must wholly refrain the Business of Marriage. Thus that Champion.  
But the first Text is exactly Englished by our Translators, Holy, Just, Sober, Temperate. Yet red it as he; and the Apostle having spoken so honourably but verse the 6th of married Bishops, cannot, by fraud or force, be made to contradict himself in the same breath. So that by his own Interpretation, Chast must respect his behaviour at home, and Continent abroad; rather than his idle Fancy. For the Second, about Warfaring: Himself doth 
De Rom. P. l 5. c. 10. Dicuntur haec tam Episcopo quam aliis hominibus. Omnes enim etiam Laici, e●iam Reges, Milites Christi esse debent.  elsewhere( in a time of need) confess that Text belongeth to the Clergy no more than to the Laity: and forbids only the too much carefulness about this Life. The guilt whereof I trow is often found among the Single, as well as Married Persons: which may be also much prevented by a Prudent and Pious Wife. And for the last; 'tis extraordinary Prayer that is spoken of, because Fasting is joined with it. As for ordinary, and daily Prayer; surely every Christian, whether with or without a Wife is thereto engaged, if we must Pray without ceasing. Now should the Apostle intend this latter, not only refraining Marriage, but Meats also( for Fasting is annexed) would be incumbent upon Priests: and that, themselves, to be sure, their Concubines, would not like so well. However Paul giveth no Command here, only a Permission: and that too upon some great Emergency, but for a while likewise, and then with mutual consent of Man and Wife. And what's all this to Popish Celibacy of their Clergy? Even as much as Chalk to Cheese. Only 'tis enough, and spare, to prove that Popery, still, hath its Miraculous Proofs.  
5. The Monkish Vow of Continency in Men and Women, is pleasing unto God, and meritorious of Eternal Life. That's a second Popish Doctrine. We doubt it shrewdly; because God no where hath commanded it; and it may be justly feared, He will one day say, instead of approbation, 
Jer. 7.31. Mat. 15.9.  Who hath required this at your hands? Besides, how often hath it proved flatly necessary for these Vowers for preventing Whoredom to have married? Since Continency is a 
Mat. 19.11, 12.  Gift which only some partake of, and woeful Experience proves it falls to fewest of their shares, that thus undertake it. Then many other horrible mischiefs attend such giddy Obligations.  
But the Cardinal proves it first, by Luk. 1.34. 
De Monach. l. 2. c. 9. said praesertim. c. 22  How shall this be, seeing I know not a Man? As the Virgin saith to the Angel. That is, How shall I have a Son that have vowed Virginity? Further; Some have made themselves Eunuchs for the Kingdom of Heavens sake, Mat. 19.12. That is, 
Ibid. c. 23.  taken up the Vow of Continency. Lastly, 1 Tim. 5.12. 
Ibid. c. 24.  Having Damnation because they have cast off their first Faith, viz. broken their Vow of Continency.  
Now for the first; There is not, 1. one tittle of a Vow in the whole Text. Which only Answer proves his pretence a Popish Dream. 2. Nor were there any such Vows ever among the Jews. 3. Nor could a y Vow be made by Children, under Government, without their Parents. 4. And how senseless were it to imagine, that Parents would by allowing such a Vow, frankly forego so great a Blessing as just hopes of seeing Childrens Children? 5. Or can a Person in his wits think the espousing Mary unto Joseph was for any other, than that serious End, to enjoy the Blessing spoken of? 6. And can it savour of any thing else but Lunacy, to pretend, as Papists do, the reason of the Espousal was, to preserve( forsooth) the Vow of her Virginity? Away with such a Bedlam Dotage. In the second Scripture, we have no more of a Vow neither. Not one Jota, that is. And known it is that many live and die Virgins, without a Vow upon them. Nay, the Continency of that Text is that which all cannot receive, our Saviour saith, v. 11. But Popish Continency by Vow, they tell us, All are capable of if they will. To be sure then, their Vow is not intended by that Text. For the last. Faith was never used in the Scriptures for a Vow; much less, a Vow of Continency. A [ first Faith] therefore for such a Vow, least of all. Besides, here is not a Syllable of Men, and Maidens, but Widdows only: and those such as were strike in Years, and Servants to the Church also. Now for Elder Widdows that had engaged to serve the Church, and make that their business; for them, I say, to break their Words, or Promises, and mary, may well be called a forsaking their former Faith, which they bad plighted: but thence to venture on the proving a Monkish Vow of Continency in Males and Females, and Young Ones too,( whose Number doubtless is the greater far) is such a Whimsy, as lodgeth not in any Crown, but such as teemeth with Miraculous Proofs.  
6. Young Ones; Boys at fourteen, and Girls at twelve Years Old, may enter Monasteries, without consent of Parents, and against their Will, if the Parents can make a shift to live without their Childrens help. Here is a third; and of as bad reputation as either of the former. Not only for those Reasons offered against the last; which are subversive of this too. 
1 Tim. 5.14.  But besides, the Apostle bid, Younger Women mary and bear Children, 
Vers. 9.11.  &c. And forbids receiving younger Widdows to Church Service, till they are of threescore Years. Which shrewdly argues, that he would never allow a Vow of Continency in such green Heads, as are neither able to make judgement of themselves, nor of the thing they undertake. Much more; 
Numb. 30.5. Ephes. 6. 1●2.  for that a Vow against a Father's Will by a Daughter under him, is expressly Null by the Law of God of old: and Children obey your Parents, is of eternal Obligation.  
But 'tis strangely proved. Of the former part. 
Bell. de Mon. l. 2. c. 35.  Young Ones may do so: for Lament. 3.27. 'tis said; 'tis good for a Man to bear the Yoke in his Youth. Mat. 19.14. Suffer little Children to come unto me. Amazing Provers! The former Text is evidently spoken of Afflictions, and not of Vows. The latter concerns Children brought in Arms: and serveth no more to a Monkish Vow, than a dry Breast to an hungry Child. Of the other. 
Ibid. cap. 36. Eis( sc. scriptures) valde est conform.  Without and against their Parents. This is very agreeable to the Scriptures, saith the jesuit. Gen. 12.1. Get thee out of thy Country, and from thy Kindred, and Fathers House. Deut. 33.9. Who said to his Father and his Mother, I have not seen him; neither did he acknowledge his Brethren, nor know his own Children: for they have observed thy Word, and kept thy Covenant. Psal. 45.10, 11. Forget thine own People, and Fathers House, &c. Mat. 10.37. He that loveth Father and Mother more than me, is not worthy of me. Luke 9.60. Christ would not let the Man go home to salute, or bury his Father. 
Ut iret domum ad salutandum vel ad sepeliendum Parentem. ( Pretty salutation of the Dead!) Oh, how agreeable the Scriptures quoted are unto the Point asserted! They hitch together like Iron and day. What's Abraham's Case, a married Person, and 75 Years old, vers. 4, 5. in removing upon God's Command into another Country for his Habitation, of kin unto young and single People's entering into a Monastery against their Parents, and so God's Will? Or, the Levites( in his next Proof) among the Jews( with whom let it be observed there was never any Vow of single Life) and such too as had Children of their own, unto the present purpose? The other three are of the same piece, and deserve no further notice to be taken of them, than only for affixing a Note of Admiration to them; they are such Proofs of Wonder!  
7. The relics of Saints; as Hair, or Bones, or Flesh, or Teeth; their Veils, or clothes; or other their Appurtenances, which they left on Earth, when they went to Heaven, must be Religiously worshipped by us. A Position of theirs, which sound catholics can't away with. Partly for that many of their precious relics are nothing better than Thieves, Dogs, and Asses Bones; and some yet worse than so. But chiefly because God forbiddeth such a Worship to any Creature, and will have it wholly reserved for himself. Deut. 6.13.& 10.20. Which our Saviour thus Interprets, Thou shalt worship the Lord thy God, and him only shalt thou serve, Mat. 4.10. For their distinction( without a difference) of Doulia, and Latria; the Scriptures know it not. Indeed as well profane as Sacred Writings confounded these words: as 
Du●. 3. in Rom. 12.  Paraeus, their own 
In Mat. 4. Collation. Novi Testamenti.  Valla, and 
In Lib. 10. c. 1. August. de Civit. D.  Vives, with many others manifest; and may hereafter more appear. Moreover Paul forbids the worshipping Angels, much more Men; and most of all their Things belonging to them, without Reason, Sense, or Life. As the 
Rev. 19.10.& 22.9.  Angel therefore refused Worship from St. John, and bad him pay it unto God, whose due it was: and 
Acts 10.25, 26.  Peter did the like unto Cornelius: so could but relics speak, we think they would say to Papists. And 'tis very probable, that for prevention of such Superstition in the Jews, God hide the Body of Moses that it could never be found.  
Tush! We are ignorant Creatures: but the 
Bell. de Reli●. Sanct. l. 2. c. 3.  Great Jesuit clears the point so, that a Mole may see it. First, Exod. 13. Moses carries Joseph's Bones out of Egypt with him. Then Deut. ult. God honoured Moses Body; in that he butted it with his own hands. Nay 2 Kings 13. A Dead Man was raised to Life by the very touch of the Prophet's Bones.& 2 King. 23. Josias commanded to save the Holy Prophets Bones. Yea, Esay 11.10. 'tis said, Christ's Sepulchre shall be glorious. So the Vulg. Lat, 
{αβγδ}  most falsely: we, as their Learned Montanus, according to the Truth, His Rest shall be, &c. So Christ's Garment healed upon a touch, Mat. 9. Peter's Shadow was ran to, Acts 5. And Handkerchiefs and Girdles were carried from Paul to the Sick, Acts 19.  
Now to speak of Esay 11. in the first place. Were their Reading right, as 'tis not, what vast difference is there betwixt the Sepulchre of our Lord, and the Appurtenances of their Saints? And betwixt Glorious, and being Religiously worshipped? That, the Church Militant is; but no Idolater( that I know of) saith, Ergo, This is due unto Her. Behold the Reason of the Wheelbarrow! That goes to rumble to rumble, therefore dearly Beloved love one another! The other Scriptures prove his Point accordingly. They witness indeed God's Almighty Power, commend decent Burial, and the like: but put Ergo after any of them, and their Conclusion will not hitch so well thereto as Chalk and Cheese together. So that this must also to the Tale of Prodigious Proofs!  
8. Pilgrimages unto Temples, and relics are( they tell us) Pious and Religious Works. We must needs suspect them, as they are Will-worship, never appointed by God, nor like to be accepted with him. Besides, they make them Works of Satisfaction, in a blasphemous affront unto the Son of God, in whom alone he is well pleased, as the only Lamb that takes away the sins of the World.  
But see him prove it from Scripture, Deut. 16.16. 
Bell. de Cult. Sanct. l. 3. ●. 8.  All the Males were thrice a year to appear before the Lord in the place that he should choose: he saith, to go on Pilgrimage to the Tabernacle, or Temple of the Lord. Heleanah and Hannah diligently observed this, 1 Kings 1. So did Christ, with his Mother and Joseph, Luk. 2. and Joh. 12. Yea, the Gentiles leaving their own country, came to worship at Jerusalem, Act. 8. As the Eunuch. Paul himself made hast to be there at Pentecost, Acts 20.  
But is not this Arguing at a Monstrous rate? Paul was zealous for the Glory of God, and good of Souls, to catch an opportunity of casting his Net among a Shoal of Fish, in preaching at the greatest concourse of the Jews: The Eunuch took great pains to learn the way to Heaven. Helcanah, Joseph, and our Lord, were ready to obey the Command of God: Ergo, Doing what God never commanded, and for the ends he utterly condemneth, is Pious and Religious! Well proved, Wondermonger!  
9. This once more. Blowing and Spitting on the Ears and Nostrils of those to be baptized( to pass by oil, and Salt, and Chrism, &c.) are needful, at least, lawful Ceremonies of the Church. To us it is a kind of sordid Sorcery; to be sure, horrible Superstition. Do they know Christ's Mind better than himself? Or because themselves do like such beastly tricks, must he allow them too? profane Inventions of Bold Traytors! The Brass they coin, to be as current as the Gold that hath his stamp upon it; notwithstanding his Royal Proclamation touching all such Trash, That 'tis in vain to worship him, 
Mat. 15 9.  in teaching for Doctrines Commands of Men!  

D● Baptism. ●. 1. c. 25.  But saith the foresaid Gentleman,( under a just pang of fear, it seems) Blowing can't be laughed at, unless you will laugh at Christ himself, who did the like. John 20.22. For he breathed on his Disciples, and said, Receive the Holy Ghost. How Man at Baptism? Look again. And hold. Are you Christs? No, no; Conjurers. You, breath the Holy Ghost on Men? 
〈◇〉. come. C. 10.  Yes yes; raise the Dead, create a new World, and then redeem it: do! Bold Blasphemers! We see that stark mad fanatic Knipperdoling had a Master; and 'twas you. He breathed the Holy Ghost, did he not? Your Spittle now, that filthy Excrement of your fouler Priest, must open the Senses to the Word! So you tell us. Pharaoh's Magicians were puny Witches unto you. They could never open their Masters Senses to the Word of God by all their Sorceries: But you have more ways than this to work such Supernatural Effects by. 
B●ll. de Cul●. S. l. 3. c. 7. Prop 2●. Recte ad e●●ectus Supernaturales efficiendos ●●mur Aqua, Oleo, &c.  Your Holy Water, Holy oil, Holy Tapers, Branches, Ashes, Crosses( and who knows how many devices more!) are put unto this purpose. So many ways you have to sand the Devil packing, that 'tis a marvel he should e're come near you! But that he is not such a Fool, to fear his own Feats. I verily believe your Tricks are as successful this way, as any horse-shoe nailed on the Door is against Witches; or Sieve hung up in the Stable against Hags. 
De Occulta Phil●s.  Well; Cornelius Agrippa was but a Bungler to you! As for the Cases referred to about our Saviour; what are they to Baptism and your paltry Priests? if because he used Spittle in curing of the Man born blind, you must do so to open the Senses to the Word: Why do you not make use of day likewise; for he did so? And if because Christ touched the Ears of the Dumb, you must do so: Why do you not also Spit, and touch the Tongue likewise; for so he also practised? Nay, if you must be such proud and profane Apes to Him in some things; wherefore not in all? At least, to pass by all the rest, since he baptized with Fire, Mat. 3. Why should you not sing the Hair, or clothes, or something else, of those to be baptized also? Would not here be proof enough to save you harmless too?  
But who but I could have so much patience, to spend so much time and pains, upon so many pitiful Toys and Trifles? Go thy ways Bellarmine, and be admired still for a Wonderful Don Quixot as thou art, for all me. I will apply me now unto thy Master, the Holy Pope forsooth. And if for this first Pair of Wonders, in Principles and in Proofs, there be any other Person that can outdoe him; ay, or come near him either by a whole Bars length; by my consent, that Man shall bar his claim to Antichrist, and pass himself for Heir apparent to the Devil.  
So much for the first Pair of things Miraculous with the Papists; Notorious Wonders of a lie, Both. Though we have more to show on the Popes behalf yet. I mean Miraculous Prayers, and Preachings.   

CHAP. III.  
A second Pair of Wonders discovered: and the former of the Twain discoursed of: Miraculous Prayers: for their Object and Language.  

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

1. For Object.  2. First then, for the Object of their Prayers. That God Almighty should be devoutly invocated, mere Nature hath directed, and very Heathens always practised: But Holy Scriptures sand us unto God alone. 
Psal. 50.15.  Call upon Me( no Creature) in the day of trouble. When the Disciples asked our Lord to teach them to pray, 
Luk. 11.1, 2. Mat. 5.6, 9.  he directs them to God alone, and bids them say, Our Father, &c. Whereby the whole Trinity, say their own 
Maldon. in Luk. 11.  Learned, is intended. So that 'tis manifest, that every Other to whom we cannot say, Our Father which art in Heaven, is excluded. Yea the Apostle plainly tells us, 
Rom. 10.14.  That we cannot pray to them on whom we have not believed. And though Creatures may be believed, Only God is to be believed On. To God then only must we pray. The Popish excuse of praying unto Creatures, not as Authors of Divine Blessings, only Mediators unto God, the Fountain thereof, is but the same with hers, that wiped her mouth, and then was a very honest Woman again. For besides that they wickedly call on Creatures, as Authors of Blessings( as you will see anon abundantly) the Apostle tells us, 
1 Tim. 2.5.  there is but One Mediator( in any sense) betwixt God and Man, the Man Christ Jesus. Which very thing his Lord, and Ours, had spoken in effect before him, saying, 
John 14.6.  No Man cometh to the Father but by me. And to conclude, the best Creatures, 
Es. 63.16.  cannot hear us; 
Rev. 19.10.& 22.9.  refuse Religious Worship from us: and there is not any Example of any such Homage paid with approbation in all the Scriptures.  
3. But notwithstanding this, were there a Wager offered, that God Almighty hath not an equal share in Popish Prayers, I would not be the Man that should ensure him, that takes it up at 80 per Cent. Sure I am, Angels and Saints do so fill both sides of their Books of Devotions, that there is hardly any room at all for God to stand there: just none to stand in that Majesty he ought to do. For Angels; you shall not only meet with Invocations unto those in Scripture mentioned; but apocryphal also. And for Saints, they have innumerable: Millia, 
Raphael, Uriel, &c.  quot nunquam magnis venere Mycoenis, Many of whom lived more like Devils than Saints: and not a few, whose Saintship is so questionable, that their 
Vid. Chamier. de Can. Fidei. l. 2. c. 16.& de Antichr. l. 16. c. 11. Nullum habent ex Antiquitate testimonium.  Existence is justly doubted of. Nay it seems past question, That they never were Men. For Example, S. George, S. Christopher, S. catherine●; the three Kings of Colen, the seven Sleepers of Ephesus, and the eleven thousand Virgins; whatever other Numbers may be added. Yet all these Ghosts of Saints, and very Shadows of Men, are notwithstanding together with All Saints, and Angels, most devoutly prayed unto by Papists. 
Breviar. Roman.& Sarisbur. &c.  Witness their Books of Devotions, and Daily practise. Yea, that they might Unchristen themselves, and be in nothing behind the Heathen, excepting Name only; they have for several Countries, several Patron, Guardian, Tutelar; Genii, Demons, Heroes: or what you please to call them. S. Martin for the Germans, S. Peter and S. Paul for Romans, S. James for Spaniards, S. Denis for French, S. Mary for swisser, S. Patrick for Irish, S. Andrew for Scots, and S. George, at last, for Us English. Nay Particular Cities speed as well among them. Yea particular Arts, and Families; as Physicians, Lawyers, Painters, Smiths, shoemakers, Taylors, Potters, Hunters, and their Dear Whores too. Ay, and for particular Cases likewise. As against Burnings, Mildews, Caterpillars, &c. poisons, Plagues, fevers, &c. And for particular cattle too, as Oxen, Sheep, the very goose; and which by no means may be forgotten, S. Antony must be prayed to as Patron of the Hogs. Chemnitius gives a large Story of this their Sottish, 
Exam. Conc. Tr. Pars. 3. Invocat. Sanct.  Heathenish Superstition: to whom I refer the Reader, and conclude with the Prophets reproof; According to the Number of thy Cities were thy Gods, O Judah; and according to the number of the Streets of Jerusalem, have ye set up Altars to that shameful thing. Jer. 11.13.  
4. But their Devotion of this kind unto the Virgin Mary is by themselves called Hyperdulia; and I must pronounce it Superwonderful. Verily as full of Vanity, nay proneness, yea and Blasphemy itself; and that by whole-sale, as the Shore is full of Sands. Should I collect all Instances of this kind, they would fill large volumes, and I should run riot on the Reader's patience, and contract the guilt of needless Inkshed on myself to boot. I shall therefore be contented with a little Specimen hereof, and so dismiss it. I begin with Prose. Which if it shall not prove so toothsome as the Rythm that follows, the Reader may presume 'tis very wholesome, for it hath this Inscription on it.  
Whosoever shall say this Prayer thirty days to the honour of the Blessed Virgin, 
Chemnit. ubi supr.  shall mercifully obtain all his lawful Requests. Probatum est.  
HOly Mary, perpetual Virgin of Virgins, Mother of Mercy, Mother of Grace; the Hope of all that are desolate, the Comfort of all that are in despair: O thou pittier of the Miserable, sweet comfort of the Afflicted, and Mother of Mercies; most pious comforter of the Desolate, and ready helper of the Orphans: Hear my Prayers. And because, by reason of my sins, I am cast into several miseries and straits, I know not to whom I should fly, but to thee my Lady, the most sweet Virgin Mary, the Mother of our Lord Jesus Christ, the Fashioner of our Humanity. Therefore lend bountifully the Ears of thy Piety to my Prayers, for the Bowels of thy most merciful Son.  
Now Reader, speak: Was ever Juno, Vesta, Minerva, Ceres, Diana, or Venus, who as the Poet Ennius reckons, were Heathen She-Gods of the Upper House, more fiducially invock'd, or so solemnly courted, as this Popish Prayer doth the Virgin Mary? We heard above, that their pretence was, they only used Saints as Mediators unto God: but do we not see by this,( as was then said we should do shortly) they make this Saint the very Author and Fountain of Mercy itself? Alas! 'tis still more impious. For the Conclusion makes our Mediator Christ a Mediator to her! This turneth Heaven and Earth quiter topsy turvy.  

Ibidem.  But let us hear another from Pope Innocent: the saying whereof daily brings thirty days of Pardon with it.  
MOst Gracious Lady, and most sweet Virgin S. Mary, the Mother of God, the Mother of Orphans, the Comfort of the Desolate, the Way of those that go astray, the Health and Hope of them that trust in thee, the Fountain of Life and Pardon, the Fountain of Piety and Indulgence, the Fountain of Comfort and Joy, give me true and worthy tears of mourning for my sins, grant me, by thy help, frequently to begin, perseveringly to continue, happily to accomplish whatsoever thy Son hath required me sincerely to embrace. O Mary, Flower of Virgins, Queen of Heaven, I humbly and devoutly beg, that with all the Saints and Elect of God, thou wouldst come and hasten to my direction and assistance, in all my Prayers, and Streights, and Necessities, and in all Affairs. O Mary, the Star of the Sea, the Haven of Safety, the pious Guide of those that Shipwreck, the most sweet Patron of the Distressed, the most Learned Advocate of the Guilty, the only Hope of those that do despair, the Noble Saviour of Sinners, shine on me, I pray thee, in my last day with thy most glorious Face: most Holy Nurse, and most pious Soul, tell me the Day and Hour of my Death. Whereas, at that time there is no other Hope but thou, O Virgin, that didst bear a Child, Mother and Daughter of the Father; to whom reconcile me. O inexhaustible Fountain of Mercies and Pardon; Yea Mercy and Pardon itself; that deniest none; most gracious Hearer, mercifully receive, and hear this humble Supplication, and grant me Life Eternal. Hear and answer me, most bountiful Virgin Mary, Mother of God and Mercy. Amen.  
Wonder, O ye Heavens, and be astonished, O Earth! Behold a Prayer, of a Pope, shall I call him, or Pagan rather? Was ever Great Jove exalted higher by the Heathen, than this Woman by the Papists? Are not the Incommunicable Attributes of the Creator over and over ascribed to the Creature here? She styled the Fountain of Pardon, Grace, Piety and Comfort, & c! Is She not made equal, nay superior unto God? Yea, God Ungodded, and Christ Unchristed; in saying, That at death there is none other Hope but She? If there be such things as Vanity, falsehood, and Blasphemy,( whereof I spake at first) lo here they are by Wholesale, with black Idolatry to the bargain!  
Yet if the Reader be not out of all patience, I shall furnish him with one more of this kind, and I trow as good as either of the former: for the devout use thereof, 
Horae B. Virg. ad star. Ecclae. ritum Paris. 1534. fol. 48, 49.  besides all other good turns, bringeth 500 years of Pardon, by the grant of five Holy Fathers; Popes of Rome. And this is it:  
I Beseech thee, Lady S. Mary, Mother of God, and most full of Piety; Daughter of the highest King; most glorious Mother; Mother of Orphans; Comfort of the Desolate; Way of the Wandering; the Salvation and Hope of those that trust in thee. Virgin before, in, and after thy Birth. Fountain of Mercy; Fountain of Salvation and Grace; Fountain of Piety and Gladness; Fountain of Comfort and Pardon. For that holy and inestimable Joy wherewith thy Spirit rejoiced in that hour when the Son of God was conceived, and declared to thee by the Arch-Angel Gabriel. And for that Divine Mystery which the Holy Spirit then wrought in thee. And for that Holy and Inestimable Piety, Grace, Mercy, Love, and Humility, by which the Son of God came down to take human Flesh in thy most Venerable Womb: and wherein he had respect unto thee, when he commended thee to St. John the Apostle and Evangelist: and when he exalted thee above the choir of Angels. And for that inestimable humility in which thou answeredst the Arch-Angel Gabriel; Behold the Handmaid of the Lord; be it unto me according to thy Word. And for those most holy fifteen Joys which thou hadst of thy Son, our Lord Jesus Christ. And for that holy, greatest compassion, and bitterest grief of heart, which thou hadst, when thou sawest our Lord Jesus Christ, thy Son, stripped before the across, and lifted up thereon, hanging, crucified, wounded, gull given to him when he thirsted; heardest him crying, and sawest him dying. And for the five Wounds of thy Son. And for the shrinking of thy Bowels, by reason of the exceeding grief of his Wounds. And for the grief which thou hadst, when thou sawest him wounded. And for the Fountains of his Blood: and for all his Passion: and for all the grief of thy Heart: and for the Fountains of his Tears. That with all the Saints and Elect of God, thou wouldst come and hasten to my help and counsel, in 
Omnibus orationibus& Requestis meis.  all my Prayers and Requests; and in all my Streights and Necessities. And in all things in which I am to do, speak or think, all Days and Nights, Hours and Moments of my Life. With many more impertinent Requests. At last concluding; Hear and answer me, most sweet Mary, Mother of God and Mercy. Amen.  
Now if such Prayer, besides the former Characters given them, are not silly, sottish, Bedlam to a Miracle, let the Reader judge!  
5. But this first course of Prose hath almost clogged his stomach, I fear: However a Service of Sweet-meats may not offend. And sure the rhythm of these that follow, whatever the Reason, or Religion prove, will render them such. 
citant Chemnit. ubi supr.  'tis excellent Poetry, I assure you. Their first Catch, or Prayer, all is One, that I shall commend, is that Passionate Canto of the Roman Breviary; 
Dulcis Amica Dei, Rosa vernans, Stella decora,  
Tu memor esto mei, dum mortis venerit hora.   
In English thus, could a Translation possibly reach it.  
God's Sweet-heart, springing Rose, and Star of Grace,  
Think on me still, till I have run my race.  
Ha! but what becomes of thee, Man, after this race is run? This Prayer takes no care of that. howe'er it is fit lettuce for a friars Lips; and makes them smack again, I warrant you. Let's try further.  
Supplicamus nos emenda, 
Idem in Exempl. Invocat.   
Emendatos nos commenda  
Tuo Nato ad habenda  
Sempiterna gaudia.  
Dainty jingling, and pretty modest! But our̄ English Reader doth not edify yet. Well then, Canto the second in our Mother Tongue.  
Do, we beseech thee, us amend,  
Do so amended us commend  
Unto thy Son, that in the End  
We may joy eternally.  
Though the Virgin Mary be no cobbler nor Tinker; she is, it seems, a Soul mender notwithstanding, in the Popish Reckoning. Ay; and the best of the Profession by Canto the 3d, from the same Author.  
O Regina poli, matter gratissima proli, 
Ibidem—   
Spernere me noli, me commendo ttbi soli.  
In our Language to this purpose.  
O Queen of Heaven most mildred, dear'st Mother to thy Child,  
Despise me not poor Dust; In Thee alone I trust.  
Commend me to the plain, down-right Idolaters! And how many inches short, I pray now, are the Horae Virginis?  


Horae B. Virg. Paris. 1534. fol. 38.  Te Laudamus,& rogamus,  
matter Jesu Christi;  
Ut intendas,& defendas  
Nos à morte tristi.   

We do thee praise, and beg always,  
Christ Jesus Mother dear,  
That thou attend, and us defend  
From sad death which we fear.   
I take it, this is but little inferior to those before; if it be construed to the best advantage. As likewise that other most authentic One in the present Roman Breviary, four or five times made use of: 


Officium parv. B. Mariae.  Maria matter Gratiae,  
Dulcis Parens Clementiae,  
Tu nos ab host besiege  
Et Mortis horâ suscipe.   

Of Grace the Mother, O Mary,  
Sweet Parent too of Clemency,  
Defend us from the Enemy,  
And take our Souls when we shall die.    
Is not our Blessed Lord finely honoured by such Petitions to his Mother? Is he not made to stand by as a cipher, when she alone must signify all in these Devotions? Or should we give it them, that they mean, against, and contrary utterly to the plainest words, no more but a Mediation by Her unto God on their behalf, must not such Petitioners justly fear to speed no better by a Mother's Mediation to a greater than Solomon, 
1 Kings 2.  than Adonijah did by the like course to Solomon himself: Even speak words against their own Life? I know their wil'd presumption of the Virgins greater influence on, and power over the King of Kings; than King Solomons Mother had on him. Whence they arise unto that pitch of horrid Impudence in their Prayers to this Mother, That she would command her Son. As if a Creature were superior to its Creator: and Christ in Heaven at his Fathets right hand, might be handled, as when on Earth he sat upon his Mothers knee! But what will Rome's Whorish Forehead blushy at? Hear the Prayer.  
O foelix Puerpera  
Nostra pians scelera  
Jure Matris Impera  
Redemptori. 
Missal. ad ●sum Ecclesiae Tullens. ap Chamier. Tom. 2. de Cult. Creat. lib. 2. cap. 1.   
As much as to say in English, 
O happy Mother of a Son,  
Who purgest Crimes that we have don,  
As Mother lay commands upon  
The Redeemer.   
Here's a Prayer short indeed; but not sweet: nay sour, as Hell itself. Nothing but sacrilege, and Blasphemy; Both of the deepest die, being belched out by it. She purge our sins! And she, superior unto God! For so commanding necessary implies. 
Jer. 50.38.  But Babylon is a Land of graved Images, and they are mad upon their Idols. Nor doth the guilt hereof light only upon the Heard of Priests and friars; for the Author quoted, proves Bellarmine himself to favour it, and Cotton to be a professed Defender of it. And what wonder, when indeed their present Breviary saith, again and again, the worst you heard, almost in terms.  


office. parvu. B. Mariae. Et in Adventu.  Monstra te esse Matrem  
Sumat per te preces  
Qui pro nobis natus  
Tulit esse tuus.   

show that thou art a Mother; and  
Let him our Prayers from thine hand  
Receive, that for our sakes could be  
Contented to be born of thee.   
Nay their own 
Consult. A●t. 21. Jube filio O felix Puerpe●a.  Cassander could not forbear the Chastisement of this villainous svit, Command thy Son, O happy bearer of a Child. But enough, if not too much of this also. Only now at parting I must needs declare, I think the World hath much nicknamed both the Romanists, and their Religion likewise. This, at the best ought to be called Marianity, and not Christianity; and themselves, no Christians, but mere Marians.  
6. And now I am about to leave the Reader to his Wonder. And yet me thinks 'tis pitty, though I give no Instances of their Prayers unto other Saints& Angels( whereof there are great store in all their Breviaries) that I should not afford him a little Vantage( much I am sure to his amazement) about their Religious Homage which they pay to things Unreasonable and Inanimate. It shall be but One Pair: and you know my value thereof, 
1. Prayer to a piece of wood; the across.  and the reason for it, a great while since. The first is then A certain piece of Wood, they call the across. If any of them have it made of any other Matter, I make no quarrel about that. 
Horae B. Virg. Paris. 1534. fol. 66.  Now to this across, I meet with this devout Petition, amongst a heap of others full of Wonder. Deliver me N. thy Servant, from all Devilish Deceits, and the worst thoughts that abide in me. So the Salisbury Church used it. However there is another occurr's, as Uncontroulable among the Papists, as indeed it is Unsufferable by all true Christians. For thus, a little before Easter, in their public Worship, they use to pray unto this Piece of Wood.  

Breviar. Rom. in Dominica passionnis Hymnus sic mutatur; Adauge piis gratiam Reisque deal crimina.  O Crux, have spes unica.  
Hoc passionnis Tempore,  
Auge piis justitiam,  
Reisque dona veniam.  
Thus Englished.  
O across, our only Hope, all hail,  
Now on this Passion Day;  
Make good mens Goodness more prevail;  
Take Sinners Guilt away.  
Their Great Schoolman, and canonised Saint, 
Sum. Pars. 3●. Qu. 25. Art. 4.  Thomas Aquinas, reporting this, concludeth from it, That therefore the across of Christ is to be worshipped with Latria, that is the highest Divine Worship. And so they are professed Idolaters of the rankest sort, who dare to rob the Living God of his peculiar Honour, and throw it away upon a sorry lifeless Creature. So much of The Piece of Wood.  
The other is A Piece of linen. 
2. Prayer to a piece of linen; the Vernacle.  For this old Wifes Tale there also is among them, amongst many others, that our Saviours Face, when he was sweeting( at his Passion) being wiped with a large Handkerchief, or Towel, or whatever it was, the lively Picture of his Face remained printed thereupon: Which precious relic is amongst them still, and whereunto, with many others, they put up this devout orison: namely, to the Holy Vernacle, as they christen it.  
salue sancta Facies Nostri Redemptoris, 
Horae B. Virg. ad ri● Eccl. Sari●b. fol. 74. Paris. 1534.   
In qua nitet species Divini Splendoris,  
Impressa panniculo nivei candoris,  
Dataque Veronice Signum ob Amoris.  
Esto nobis, quaesumus, Scutum,& juvamen,  
Dulce refrigerium, atque consolamen;  
Ut nobis non noceat hostium gravamen;  
said fruamur requie Coeli tecum. Amen.  
With a great deal more to the same purpose in the same Prayer, and two or three more following it. Which, because we are not Papists, we must endeavour our People should edify by; and therefore bring it into the Vulgar Language, as well as we can.  
All hail, of our Redeemer, the most holy Face,  
Wherein doth shine the Beauty of Divinest Grace;  
Imprinted on a Snow-white Cloth by th' Power above,  
And on the Vernacle bestowed, as Pledge of Love.  
Be to us, we thee pray, a Buckler, and Relief,  
A sweet Refreshment,& great Comfort from our grief;  
That Foes may never hurt us, but we still the same Men  
May Heavenly Rest enjoy with thee, for ever. Amen.  
You see here as strange Devotion to a Rag, as you did before unto a Stick. And 'twere as easy too to show the like unto a ston, and Bit of Bread; their Images and Wafer Cakes. But that might quiter amaze my Reader; as this, I doubt not, fills him full of wonder at the Objects of Popish Prayers. Creatures you find they are; and those, not only such as are of noblest Rank, but of the lowest, basest form, besides; Unreasonable and Inanimate Things.  
7. But after this should the Question now be put, Do they not also use to pray sometimes to God? I must make answer, that it cannot be denied, but that there are Prayers found amongst their Books for every Person in the Sacred Trinity. But for a Specimen, I shall pitch but on one Pair of them,( you know the reason long since) and one Pair of Instances to either of that Pair respectively; and let the Reader judge the Parcel by the Sample. First, to the Father then.  
H●rae B. Virg. ad rit. Eccl. star. f. 87. Paris. 1534.  Almighty, Everlasting God, in whose Name the Glorious Virgin and Martyr Dorothy overcame many kinds of Torments: We humbly beseech thee, that by her Intercession we may overcome all dangers, and find Her a speedy Helper in all our necessities. Through Christ our Lord. 
And is not this a Prayer like to be heard, do ye think? Let's see another.  
Ibid. f. 84. Obtentu B. Antonii.  O God, who by St. Anthony thy Confessors means, dost grant extinction of the 
S. Antony's Fire.  Fiery Disease, and cooling refreshing to the Limbs diseased: make us, we pray thee, by his Merits and Prayers, to be delivered from the Fire of Hell, and being sound in Mind and Body, to be presented happily unto thee in Glory. Through Christ our Lord. 
If such praying does it; I commend them, that they ask for something worth the having. But how do they court the Son? That's now to be observed. Well then, at conclusion of the Virgin Mary's Rosary, thus: 

Orantibus Rosarium Aureum tuae Matris, 
Hor. B. Virg. f. 58.   
Jesu, fac propitium vultum tui Patris.   

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

Tu per Thomae Sanguinem quem pro te impendit, 
Hor. B. Virg. f. 33.   
Fac nos, christ, Scandere quo Thomas ascendit.   

O Christ, by Thoma's Blood, which he for thee expended,  
Thither make us to climb, where Thomas hath ascended.   
Thus Impudent Blasphemy dares to match a Sinful, Popish, Rebel, Bishop's Blood( Beckets by name) with the precious Blood of Christ; and to his very Face!  
But 'tis high time for us to leave; though they will never leave to fill us with astonishment at the Object of their Prayers!  

2. For Language.  8. As much too for the Language wherein they are to be put up. This must be Latin: that it must by all means forsooth. A tongue their Vulgar understand as well, as their common Priests do arabic; or our People Welsh: that is, not at all. Yet their Bible, Breviary, Sacred Missal; and so all public Service must be in that Unknown Speech. 
Sess. 4●. i. Decret. d● Edi●.& usu S. libr.  The Council of Trent( no doubt with them superior to that of Jerusalem, Acts 15.) Declareth, and Ordaineth their Latin Translation of the Bible to be authentic, and only to be used in all public Lectures, Disputations, Preachings, and Expositions; and that no Man dare upon any pretence to reject it. Yea, it nurseth him, 
Sess. 22dâ. Can. 9.  that saith, The Mass ought to be celebrated only in the Vulgar Speech. Hence 
De E●fectu Sacram. l. 2. c. 13. ad fin.  Bellarmine gives good store of Reasons, as he calls them, why it should be nothing else but Latin. His fourth is worth the hearing now, although 'tis true the rest are of the piece too; yet not so well wrought. If the Mass be not all and only in the Latin, saith he, a very great gap of Ignorance will be set open. Ministers will be content in being able only to red.( Hopeful Steers their Clergy are the while!) And by little and little they will forget the Latin Tongue.( Yes, easily, what they never had!) And so, they will not red the Fathers.( Many, if not most, and some of the best, are Greek!) And so at last not understand the Scriptures( Which they never make their business!) A clinching, riveting Argument, I trow, for Latin Service, and only such! We must be of another mind. Being well assured 'tis not the wiser only, but the honester course by far, to follow Christ, and his Apostles, than Antichrist, and his Vassals. Them we observe, in all Discourses, as by the way of Preaching, so of Praying, and Dispensing Sacraments, always using the Peoples Speech with whom they had to do. And when our Lords Ambassadors were to deal with Persons of remoter places, and quiter other Language, their Master furnished them with a Miraculous Gift of Tongues, to the end their Errand might be understood by those to whom he sent them. Yet when this Gift became abused in the o'er frequent use thereof, in Christian Assemblies, which understood no further than their Mother Tongue, we find the Apostle Paul severe enough in the reproof thereof; because it served not to Edification. Witness that 14 chapped. 
1 Cor. 14.26  of 1st to the Corinthians. For this being the standing Rule of all public Worship, That all be done to Edifying there: an Unknown Tongue, that hath not an Interpreter, having no relation to that End, must be removed thence. He is laborious on this Point. For however an Unknown Tongue may serve the user of it, 'twill not edify the Church at all, he saith, v. 2, 3, 4. Nay, 'tis not of any use, as v. 6. But like to Pipe or Harp, that maketh no distinction in its sound: or Trumpet, that giveth only an uncertain sound, v. 7, 8. And as for Prayer particularly, that should be worded so, that it may be understood, and the Unlearned able to say Amen thereto with understanding of what, and why he saith it, v. 15, 16. Else notwithstanding all that is said or done, Speakers and Hearers are Barbarians one unto another, v. 11. And for himself, though he had Tongues enough, he doth profess, that in all his public Services, he had rather speak five words that might be understood, than ten thousand otherwise, v. 19. In fine; if the use of Unknown Tongues, in public Worship, although it be the extraordinary Gift of the Holy Ghost, and not altogether excluding the Language which the People understood, be notwithstanding censured by the Apostle as an Intellectual Weakness, at the least; which he gently doth, v. 20. Doubtless the Utter Exclusion of a Language which the People understand, and Introduction of another that they know not in the stead thereof, in the most solemn and constant Services of the Almighty God; and now that Gift is ceased; and after such a plain detection of the Evil of it; doubtless, I say, this practise must needs declare itself a notorious moral Wickedness; and is indeed a teeming Womb of a numerous Train of black Abominations; and so bids fairer still for its great Vouchers claim unto that Title of the Man of Sin.  
9. But what is the need of thus insisting upon plain Scripture, in a case wherein Mens common Sense cannot forbear to cry out shane upon the practise? Doth any Man in the World think, that a Malefactor in his wits, and going unto Execution, would beg his Princes Pardon for his Life, no otherwise than a Parrot doth a Cloak; not understanding one word he speaks? Or if there might be possibly found such a Bedlam Venture as that were, would any Prince, that were ware of his being imposed upon by such a knack, make any other Interpretation thereof, than as a perfect scorn and mockery of him? Yet thus doth Popery serve the King of Kings. All public Religious Offices of that Church, being in a Language which the People understand not. And could my words but reach their Ears, I would expostulate a little with them. How can such Service be accounted 
Rom. 12.1.  reasonable? By what means shall it prove a 
Joh. 4 24.  Spiritual Worship? Or, will God accept the Labour of the 
Es. 29.13, &c.  Lip and Knee, when the Heart is far removed? Which in this case must be unavoidably so. The Heathen Romans had their Officer to proclaim before the Sacrifices to their Idols Hoc agite: Engage your utmost in the business. And doth not the Almighty much more deserve it from us? Saith he not, 
Prov. 23.26.  Son give me thy Heart? And, 
Jer. 30.21.  Who is this that engageth his Heart to approach to me? That, 
Joh. 4. supr.  he is a Spirit, and must be worshipped in Spirit and Truth? That he abhorreth a 
Es. 29. supr.  present Lip, and absent Heart? And more, abundantly, to this purpose? Dare Men then presume a very Mag-pyes chattering of the words, an idle tumbling o'er so many Beads; the very Carcase of an Opus operatum, spending so much time, and doing such a Crop of Work, without due sense of God and of our Needs, without all passionate longing after a supply, and fiducial recumbency on the Only Master of Requests in Heaven,( which cannot possibly be with us whilst we are doing we know not what) will serve Mens turns, and make them speed upon their Errand? Beside how shall we know, but that instead of praying for us, the wretched Priest may be only cursing of us? And, is blaspheming God, whilst we fond Fools conceit him blessing of his Name? And shall we hoodwinked venture our Amen unto the Business? As bad as this, 'tis said, hath been: and therefore, maybe so again. Why must Men run this needless Jeopardy? What if poor Creatures, by this Method of blind Devotion, should learn to do as much themselves: and in their ordinary private Service curse God and Man, instead of praising him, and praying for themselves? This is undoubted, That Latin Service hath made mad Work. Nor will the Popish Proceedings afford us any good security for preventing like in time to come.  
10. Of the many Instances of this kind that are upon record, it may not be amiss to acquaint the Reader with some few at least. Perhaps he may find pleasure, I am sure, their Latin Service will have little profit by the mention of them. Thanks to this Unknown Tongue, that a poor Priest of theirs, not skilled beyond his Mothers Dialect, Baptized once a Child in this most Elegant Nonsense; Baptizo te in nomine Patria,& Filia,& Spiritu Sanctâ. 
Decret. Grat. de Consecrat. Dist. 4. c. 86. Retulerunt.  The nearest English I can give it( for the benefit of our Country-men) is, I baptize thee in the Name, Country, and Daughter, and Female-Holy Male-Spirit. And pray observe, This unlucky mistake troubled the Infallible Chair, for a Decision, Whether the Party should not be again baptized. But it went happily on the Negative!  
And because we are on Baptism, let us consider whether the Irist Priest, 
catholic Confer●n●e, by B rnaby Rich, Gent. Servant to the King. pag. 15. l. London. 1612.  Sir Thomas Tom brown, came any better off, or no. He was to baptize a Child,( and you must know it was his handsel) and cunning of his Lesson, like a wise M●n, before hand, he lights unluckily upon that cursed latin Abrenuncias Sathanum( I keep exactly to my Author) & omnia Opera. The Man begins to bless himself, and making the Sign of the across upon his Forehead, calls to the clerk that stood nigh to him, to know of him, what should be the meaning of th●se words? But clerk and Priest were skilled much alike. Sir Thomas much amazed, knew however that Sathanum( or something like it) was Latin for the Devil; And the Devil's name to stand at christening of a Child, he thought was very unfit. Therefore to put a better in its room, out scrapes he Sathanum, and supplieth Christum. And so the former Latin which stood for, Dost thou forsake the Devil and all his Works, is by his Reformation changed to, Dost thou forsake Christ and all his Works? Whereto the Gossips, in the Child's Name, must answer, I forsake them. Excellent Fruits of Latin Service!  

Dr. Tul●. in 1 Cor. 14. Annotat. 4.  But that English Priests was but a Peccadillo unto this: his, I mean, in Cambridg-shire, who in reading of the latin Gospel said, Rundit for Respondit, and Bumpizas for Baptizas. Which, though a Popish Advocate may set off as a bare lapsus Linguae, tells you 'twas, the Unknown Tongue that made him fall.  
Yet this is pretty excuse for the poor clerk of St. Michaels in Cambridg Town, since Priests do happen to be out, as well as he. 
Id. ibid.  For thus he sounded his Dirge Lesson; Homo natus de mulbére breni ninens tempóre repeletur multis misteriis: Peccam, Peccaiu, Peccani, Peccain, Peccavi. A sweet Confession; and did great Feats, no doubt, in Purgatory.  

Id. ibid.  Then for the Old Womans Latin Prayer, no Jury in the World but would find her Not Guilty, though 'twere as true, as 'twas notorious that she said her have( the very heart of Popish Devotions, and lying in the middle, betwixt Pater Noster, and Credo in Deum) in this elegant manner: Avi Mari gratia plinam damsticum, benedittatu in mulabs Yeth benedictus frictus frentris tui sweet Jesus Amen. Here is now a Latin Salutation, that sure would wake the Blessed Virgin though she were sound asleep: and needs must bring a Blessing down upon the most Devout Saluter!  
But commend me above all to that Popish Latin Prayer, called the Creed, in constant use with Common Papists in Queen Elizabeth's days; as doubtless still it is the same. Which when you have heard, 'twill be full time, and you shall have leisure, for any further trouble I shall give you about their Prayers, to stand and wonder at them. The Learned and Reverend Dr. John White doth thus report it, upon his own knowledge.  
Creezum zuum Patrum onitentem creatorem ejus anicum, 
Preface to the Way to the Church.  Dominum Nostrum qui sum sops, Virgini Mariae: Crixus fixus, Ponchi Pilati audubiteers, morti by sunday, father a fernes, scelerest un judicarum, fivis a mortibus. Creezum Spirituum Sanctum, Ecli Cathóli, remissurum, peccaturum, communiorum obliviorum, bitam& turnam again. He that were in the Fire, and would not come out to hear this Prayer, I think deserved to be burnt. But let no Body expect that I should make it English; for all the World can't make it sense. Well; though a serious Christian will have an aching heart at reading of it; I must suspect that Man of kin to Heraclitus, whose spleen lies still the while. These are the natural products of Devotions unto God in an Unknown Tongue. Plain mocking him, and doing woeful mischief to their own Souls. Such are the Wonders of Popish Prayers! Whereat whoever shall not stand admiring, in mine Opinion, rather deserveth to be thought a Stock than stoic. But we shall see their Preachings also make a lovely match unto their Prayers.   

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

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

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

1. Doctrine and way of Teaching.  2. First for the Manner of their Teaching. Oh what rare strains of Doctrine flow from the Roman Lips; and in what an Elegant Style!( For both those things I must have couched together, I mean, their Matter and Words.) That this must needs be very wonderful, I durst appeal, without producing further Testimony, to those that have but red, and not forgotten the former Pair, of Principles and Proofs with Papists. howe'er, to clear the Truth yet more, and further please my Reader, I will take the pains to give him fresh and full content, I'll warrant him, about the Premises. And if those Sermons may with scorn be wondered at, that give the People Serpents instead of Fish; or at the best but Stones for Bread: ne're let him doubt, but that there are enough of such with those of Rome.  
3. To begin then with an Exhortation,( for I hope you will not stand upon the Punctilio of a Text, 
Epistol. Jesuit. Libel. Ep. 3. N. 9. Inter Chamier. Ep. Jesuit. Genevae 1599.  and so, at all times). A Jesuit Priest, Master of one of their Societies, in the Year 1584, thus among other things instructed his Disciples on Good-Friday. In this Holy Time of Lent you have willingly heard the History of the Passion of our Lord, out of the four Evangelists; you have performed many Penances, with Watchings, Fastings, Prayers, Pilgrimages, Sack-cloaths, Whippings, and the like, whereby you have conformed yourselves to Christ, and fulfilled his Passion, and satisfied for your sins. But I tell you, all these things will do you not one farthings worth of good, if you do not to morrow, according to the command of our Superiors, All and Singular of you confess your sins, and receive the Sacrament in the catholic manner. Because the Holy Roman Church, which we ought to hear in all things, commandeth this. To hear many Sermons willingly, willingly and frequently to red the Holy Scripture, is in truth No sign of a good catholic, but rather of an heretic, who delight themselves therewith, as an Ape doth with a Nut. But the Only delight of a catholic is to hear many Masses, and often to confess him. He that neglecteth or despiseth this, offends more heinously, Than He that never heard a Sermon all his Life, or never saw a Bible. So he. But when a poor Disciple of intimate Acquaintance with the Exhorter, asked him, How he proved his Doctrine? The Answer was; Holy Mother Church of Rome hath so ordained: whom if you do not simply obey, you will not be a good catholic. The Roman Church saith not, The Word The Word, The Scripture The Scripture: but Mass and Confession. She is the Mistris, and the Living Law, and Word of God. Scripture is a Dead Letter, determining nothing against the Authority of the Church of Rome; as a Daughter will not against her Mother, nor a Servant, or Scholar, against his Lord and Master.  
Here is Popish Doctrine with a Vengeance: and all as well held forth! whereby the Holy Jesus must have a Fescue held him by the Wicked Pope.  
4. But another Rector tells them in his Sermon, That 'twas not their business to play the Preachers, 
Ibid. Epâ. 2dâ. Nû. 14.  but to prevent the growth of, and to extirpate Lutheranism.( So they nick-name the sincere profession of Christianity you must know.) If Jesuits had done so at first,( saith he) the Church of Rome had been at peace by this time. But our Cause yet stands upon its feet: let's use our joint endeavours, Strength and Arms; then shall we easily root them out. With more such admirable stuff!  

Ibid. N. 6.  But Father John outdid them both, Anno 1583. His Text was, 
1 Cor. 4.9.  We are made a Spectacle to God, Angels, and the World. It should have been, To the World, Angels, and Men: but the fault is small, in those that do not use to red the Scriptures. Among other choice Hints, he hath, The Holy Angels often appeared to our Father 
The Jesuits Founder.  Ignatius Loyola, and our first Ten Fathers. So our Father Xaverius, our Indian Apostle, was often by Angels keeping him, preserved from the Incursion of his Enemies. Our first Parents were in great distress in Rome, once upon a time, and knew not how to get their living. A certain Brother goes to the Market, with intent to beg from door to door. But on his way he preys the Virgin Mary to incline their hearts, whose Charity he should ask. He had scarce said the words; but behold a Noble Person, richly attired, gives him in his hands an hundred Crowns without asking. Home comes the Brother, and acquaints Ignatius. Our Fathers thought it was the Devil:( shrewdly guessed; for why should not he be sometimes kind to his own Children?) They call upon the Virgin Mary, and received this Answer,( from the said Devil you may be sure on't) That she heard the Brothers Prayer. In the same Sermon they are  told, That Jesuits could cast out Devils without control. The Bishop of Vienna, and the other Secular Priests( All their own) were able to do nothing with a Maid possessed. But when our Order came, from that one Maiden they expelled 12652 Devils, that is, Two Legions. The last whereof the Rector of Vienna said was Luther's Master; because he spake many hard words against the Jesuits. And, quoth he, you shall often red in our Letters from India, that the Devils frequently appeared to our Brethren there, and called them their Sons.( It seems Satan can speak Truth sometimes now as well as heretofore, Mark 1.24.) To conclude, This Preacher also compareth the Jesuits Order to Nebuchadnezzar's Image; but so ingeniously, as well as copiously, that 'tis pitty but my Reader should take it at the first hand; and therefore to the Author quoted I transmit him.  
5. Well; 'tis not fit we should live upon one Man only, we will therefore try another for an account of Wonderful Popish Sermonizing. And that shall be for this turn Henry Stephanus in his Apology for Heradotus, or World of Wonders, as the Translator out of French doth first Entitle it. I shall pick out but few Instances, and leave the Reader to himself for full delight with his great and choice variety. First then some Heads of that jolly Preacher Barelett. The Text was Luk. ult. 18. 
Book 1. ch. 32.§ 9. land. 16●7.  Art thou only a Pilgrim( or Stranger) in Jerusalem, and knowest not the things that have been done there in these days? Hereon this Wit thus descants like an Ass. Christ was a Pilgrim in three respects. In regard of his Apparel, his Lodging, and the Implements he carried about him. First, For his Habit and Attire; A Pilgrim hath a Bottle, a Scrip, an Hat, and a Staff. Christ had first his Bottle, viz. the Flesh which he took of the Virgin Mary, which was of three colours. First, White, through the Virgins Purity, Rev. 19. Behold a White Horse. Secondly, read, with the Blood of his across, Es. 63. Why are thy Garments read? Thirdly, Black, when his Body became black and blew upon the across, Es. 53. Et livore ejus sanati sumus: With his black and blewness we are healed: that they will have for Stripes. Secondly, Christ had a Scrip; viz. his Soul, full of the Gold of Grace and Glory. Thirdly, He had an Hat; namely a Crown of Thorns. Fourthly, He had a Staff, viz. the across. This is the reason why 'tis said, Art thou only a Pilgrim in Jerusalem: Namely in regard of his Attire. He was also a Pilgrim in respect of his Lodging. For Pilgrims, &c. And so on you may be sure, with false and foolish, fantastic and delirant dotages! As one whose Brains were on the ramble like a Pilgrim. Another Preacher of theirs( as the same Author informs us) starting 
Ibid. Chap. 35.§. 3. Menot.  that difficult Question, Why Christ would not suffer St. Peter to use his Sword? Documentizeth the People with this wise Answer. Because he was not cunning at his Weapon, as having never learned at the Fencing-School: as well appeared in his cutting off Malchus Ear, whereas he should have cut off his Head. For is it a seemly sight( think ye) to see one carry a Book at his Belt, whereon he cannot red? Even so( saith he) it is as unseemly a thing to see a Man wear a Sword by his side, who knows not how to use it. And so, besides the Cause assigned touching our Saviour's Command to Peter, of forbearing to use his Sword, he concludes two great Points out of that Text. First, That St. Peter meant to have cut off Malchus Head, when he cut his Ear off; but that he somewhat missed his blow. And secondly, That the Blade wherewith he cut his Ear off, was( forsooth) a Rapier. Keen Discourses; and Poynant Proofs! able to enlighten even Cimmerian Darkness!  

Ibid.§. ●2.  6. But one other Couple( if the Reader please) from the same hand. Maillard in one of his Sermons brin● 〈◇〉 in Two Dames( a Mystery there!) viz. Truth, an● ●alshood debating on a weighty Argument. falsehood affirmeth, That the Virgin Mary was conceived in Sin, during which time she was the Child of Wrath, and under the Curse; and that if she had not been redeemed by the Death of Christ, she had been condemned: which she would prove by several Arguments. As, I was born in Iniquity, and in Sin my Mother conceived me, &c. Truth Answers: Madam, I cannot endure to hear, that the Virgin, who bruised the Serpents Head, and was from all Eternity chosen of God to be the Mother of our Lord, should so much as for a moment be under the Wrath of God: &c. In the end: after Truth had acknowledged that she was in danger to have fallen into sin, but that she had a special privilege: 'twas asked her, But what say you, Madam, to the Opinions of so many Doctors, as S. Bernard, Th. of Aquine, Bonaventure, Guido,& c? She Answers, That before the Church had determined it, 'twas lawful to hold either way: but now, since the Council of Basil is of another Opinion, 'tis dangerous to hold the contrary: and she thinks it no better than plain heresy. And saith the Preacher Maillard; The words of my Text are plain, and pregnant for it: Thou art all fair, my Love, and there is no spot in thee, Cant. 4. Precious Discoveries!  
But short I take it of what the Curate of Paris made, 
Ibid. Chap. 36.§. 11, 12.  who made no Conscience to swear in the Pulpit, in despite of Lutherans: And went about to prove them worse than the Devil. The Devil( quoth he) will run away as soon as I make the sign of the across; but if I should make a across before a Lutheran, By G. he would fly in my face, and throttle me. But the cream of the Jest lies in his ingenious proof of Purgatory in his Sermon. Thus he attempts it. I am, as you know, the Son of Master E. N. ( now deceased) and we have a fair House at St. Anthonies bridge: Whither going on a time, as I was benighted, my Horse which carried my Mayl( you must know he is a good one, and at your service, Sirs) against his custom stayed, and began to cry Pouf, Pouf. Whereupon I said to my Man, Spur, Spur. Sir, quoth he, I spur him: but certainly he seeth something. Then I remembered that it had been  told my deceased Brother, that certain Apparitions had been seen there. I said my Pater Noster and have Mary, which my good Mother taught me. And having so done, I bad my Man spur again; which he did. Then my Horse being but three or four steps further, stood ston still, and cried Pouf, Pouf, again. And my Man assuring me that he saw something; I said my De Profundis, which my Father taught me; and presently my Horse went forward. But stoping the third time, I had no sooner said, Avete omnes ainae,& requiem Aeternam, but he went freely, and never stopped nor stayed. Now then seeing these wicked heretics say, that there is no Purgatory, and that we ought not to pray for the Dead, I sand them to my Horse, that carrieth my Mail; I say to my Mail-Horse, to learn their Lesson. Only this Doctrine of the Horse, a Man would think, argues the Preacher very like some other Creature, by this pitiful Braying that he useth.  

Ibid. c. 36.§. 13.  I will not insist upon friar Devolay's witty Preaching: when, he said, These wicked Lutherans will not believe that the Body and Blood of Christ is in the Sacrament of the Altar. For, say they, if it were so, they should then see it. But come hither, great Fool,( replies he) when thou hast a Venison pastry, dost thou not say it is such, or such a pastry? And yet thou seest not what is within it. Nor, on that Ghostly Fathers, 
§. 17.  who in his Sermon at Bourdeaux  told his Auditors, That when any thing was given for the Dead, the Souls hearing the sound of the Money falling into the Basin, crying, thing, thing, are so exceeding glad, and jocund, that they laugh out for joy, and cry, Ha, Ha, Ha; and Hi, Hi, Hi. With multitudes more of such like merry; or rather Mad, profane, and Stage-Play Discourses; for venting which their Witless, Graceless, Ghostly Fathers turn the Temple into a Theatre, and the Pulpit to a Stage; as the Author quoted doth abundantly manifest.  
7. But these are all( and it cannot be denied) but second-hand. Let us draw now at a Fountain Head. And I shall not meddle with more than two Pair of Authors here. sermons Parati,& Discipuli, makes the first: and I will not be tedious upon either.  

Serm. parrot. de Sanct. Serm. 20 de S. Agnete.  The Text is Cant. 2.16. My Beloved is mine, and I am his. The Sermon thus begins. S. Agnes in these words doth glory of the mutual love, that was betwixt her Husband, Christ, and her self. We must know that there are many things for which God is wont to love Men. First, Is Charity, Prov. 8. I love them that love me; and those that seek me early shall find me. We find this in S. Agnes, that early, i. in her youth she sought God: and therefore she found him. And out comes her Legend. For, coming from School, the City Governor's Son meets, and falls in love with, and gives great Gifts to her, but she scorns all: and so on. Second thing for which God loveth is Faith. S. Agnes had firm Faith. For when 'twas  told her, Either Sacrifice to the Gods with other Virgins, or Whore with the Whores in a Whorehouse: and she was put naked into the Stews: God made her Hair so thick, that it covered her better than her Garments, &c. Third is Chastity, or Virginal Cleanness. This S. Agnes had: and therefore her Husband Christ loved her: and preserved her pure in the Stews. For the Governors Son going into her, dyed. But at her Prayer was raised again from the dead. When she was cast into the Fire, it divided, burnt the People standing about her; but her self was not touched. At last her Throat was cut. Yet a Priest, much tempted by the Flesh, was cured by going to her Image, &c.  
Once more. The Text is Cant. 4.7. 
Ibid. de S. Margaretâ. Serm. 46.  Thou art all fair my Love; and there is no Spot in thee. In the words proposed; The Lord commends Margaret his Spouse from her Beauty. She was beautiful in Body and Soul. The Beauty of her Body is touched there, Thou art all fair my Love: but the beauty of her Soul is touched there; and There is no Spot in thee. For the beauty of her Body, Olibrius loved her: for the beauty of her Soul, God. Then he proves both that of her beauty, and Olibrius his love by a Tale of a Tub, that is, her Legend. Now for the inward Beauty; that of the Soul, that is, it consisteth chiefly in two things; viz. Charity, and Chastity. And he proves it by S. Apocrypha, Wisdom the 4th, O quam pulchra est casta generatio cum Charitate! q. d.( he goes on) O how fair is the Soul that is kindled with Charity; and herewith is Chast! S. Magaret had them both. Her Charity is seen by her enduring death for God. In Goal the Devil came to her like a Dragon, to devour her: She made the Sign of the across, the Dragon cracked asunder in the middle. Then he came to her like a Man; but she catched him by the Head, and trampled him under her feet. Then the Devil howled and said, let me be gone and I will come near thee no more. At last; they cut off her Head, and she praying to Christ, said, I thank thee, O Lord, that thou hast brought my combat unto Victory. Have mercy, I pray thee, of them who shall commemorate me; and shall call upon me in their Necessities; and mercifully help Women in Travail that pray to me. And a Voice came from Heaven which said, her request was heard. This is the substance of this Sermon also. And whether they be not a brace of choice Preachments, let the Reader judge; whilst I bring on the other.  

Se●m. Discip. de Sanc●. S●rm. 31. de S. La●tentio.  8. Here I shall pick out but Two, out of more than two hundred. Job 23.10. He hath tried me as Gold that passeth through the Fire. So they red: and that is the Text; whereon the Preacher thus. S. laurence was Gold, for the Perfection of his Life: and he was tried, by the examination of his Punishment. Whence, in the present Sermon, to the honour of S. Laurence, three things are to be spoken of.  

First, His privilege.  
Secondly, Some things for our Instruction.  
Thirdly, Some Miracles.   
For the first, we must know that S. Laurence had seven privileges.  

First; He began to serve Christ when he was a Child.  
Second; Was archdeacon of Rome.  
Third; Was very merciful.  
Fourth; Was a very great Martyr, by reason of various torments; and at last wasting on a Gridiron till he died.  
The fifth is, the Celebration of his Feast throughout the World.  
Sixth; Fast the Eve of his holiday.  
Last; He is mentioned in all Masses.   
Now for the second part; For our Information, we are to know, that by his Example we are to be merciful, &c.  
Touching the third part, All Men ought devoutly to pray unto S. Laurence to day. And first, They that are troubled with pain in their Eyes. For one night S. Laurence finding one blind in a Christians House, with the Sign of the across he gave him sight. And more of the same stuff. So poor Men that have not Bread to eat, should pray to S. Laurence. For when an old Church of his was repairing, and the Priest, who employed the Workmen, had prayed to S. Laurence; he multiplied a little L●af of Bread, that was scarce enough for three Men one Meal, that it served All the Workmen ten days. And S. Laurence too can help Men in extremities, &c.  
Mat. 28.20. Lo I am with you alway, 
I●id Se m. 48. de 12. fin●●●b. M●ssae.  even unto the end of the World. This Sermon is the last of all about the Saints. But whether the Saint were Man or Woman; both, or neither; I'll not meddle. 'tis the Great Saint Mass. Where the Preacher, after a very short Preface, falling to his business, tells us, Then G●d will be with us, when we diligently and devoutly hear the Mass. Whence 'tis said, Lo I am with you, &c.( That you may see, how naturally their Doctrines are deduced from the Scripture: or rather what ignorant and impudent Abusers of the Sacred Text they are in their most solemn use thereof!) Whence( he goes on) In this present Sermon we must speak of the twelve Benefits every one hath, that devoutly and diligently hears Mass.( Whereto both Text and Bible wholly is an utter stranger; indeed to the Tenor thereof a professed Enemy.)  
But the first Benefit( saith the Preacher) is: That if a Man should give in Alms as much Ground as he could walk over whilst the Mass is saying, 'twould not do him so much good as the hearing Mass.( And the proof is this Praters bare word, and nothing else.)  
Second; That Angels will delightfully stay with that Man, and carefully keep him.( And as well proved as tother.)  
Third; His Venial Sins are thereby forgiven. This is done nine ways at least. By taking Holy-Water, saying Consiteor, bowing to Jesus or Mary, &c. But the last is very observable, which is this. As many Pater-Nosters as are said in that Mass, or out of it either;( mark that!) for every Pater-Noster Venial Sins are pardonned.  
Fourth; He that in mortal Sins hears the Mass, and is present in the Church, when Christ is sacrificed on the Altar, all his Mortal sins are pardonned. For Henry of Hassia upon Genesis, saith, Christ living on Earth denied mercy to none that faithfully sought it: And said to the Thief upon the across; This day shalt thou be with me in Paradise: and to Mary Magdalen, Thy sins are forgiven thee.  
Fifth; He that is present at Mass, may every day spiritually communicate. Augustine saith, Believe and thou hast eaten. And so his saying hearty, I would, but dare not for my unworthiness partake of this Grace; doth spiritually communicate.  
Sixth; He shall be a greater partaker that day, of all the good things done in the Church by all Christ's faithful through the whole World. Psal. 119.63. I am a Companion of all them that fear thee.  
Seventh; Thy Prayer is sooner heard in the Church, and presence of God. For 'tis piously to be believed, that that Saint, or those Saints, of whom the Mass is red, yea Angels who are present, do pray for him that celebrates, and them that stand round. And such Prayers are sooner heard.  
Eight; The Souls for whom the Mass is said, or for whom the standards by do pray, have special comfort hereby. Witness that Soul that was to abide fifteen years in Purgatory, and was delivered by one Mass.( 'tis true, here's my hand!)  
Ninth; One Mass in ones life time devoutly heard, is more worth than a thousand after death.  
Tenth; A Woman with Child devoutly present at Mass, if she should fall in Travail the same day, 'tis to be hoped, that God will make her a joyful Childbearer, and the Angels will carefully keep Mother and Child. But let her devoutly pray at Mass-time to the Virgin Mary, to be a glad Mother, as she was at the birth of Christ.  
Eleventh; Whatsoever a Man eats that day, it agrees better to his Nature after the Mass, than before. Moreover he will be prospered that day in his Labour, Craft, Buyings, journeys. Nor will he be poorer at the years end, if he hear Mass every day. Mat. 6. Seek first God's Kingdom, and all these things shall be added.( But this is running from God's Kingdom!)  
Twelfth; If thou happen to die that day thou hearest Mass; Christ will be present with thee in thy extremity, and stand by thee as thou didst by him in hearing Mass.( Which he comes not near; for his Soul abhors it.) Luke 6. With what measure ye meet, it shall be measured to you again. But enough of Conscience hence also. Now let the Reader judge what a precious couple of Sermons these are likewise! And if he can endure it, I shall devour the tediousness of one Pair of Preachers more: and then let them go for a Pack of Notorious, Bedlam, profane, and Ungodly Triflers, as they are!  
9. The Preacher upon whom I am now attending, was that famous Popish Doctor and Bishop, Jacobus de Voragine; so called, because they reckon him a very Gulf of Learning; and of Divinity you may be sure, particulary. And his Discourses have no meaner Title Than Golden Sermons. You justly therefore may expect no thin diluted Matter; but the very Cream from him. Well then; Text Luk. 14.17. 
De S. Dominico. Se●m. 4. Serm. 201.  And sent his Servant at Supper-time: And thus this Gallant Preacher doth begin. By the Supper, the End of the World, by the Servant, the Order of Predicators( that is, S. Dominicks) is signified. S. Dominick was the Founder of this Order. But three things are required to the goodness of a Servant.  
The first is Faithfulness, Mat. 24. Who is a faithful and wise Servant? That faithfulness S. Dominick kept for God. For three things he received of God, Body, Soul, and Temporals: which he faithfully gave to God again. For of his Flesh, he gave to God Purity; of his Mind, devout Prayer; of Temporals, a liberal distribution to the Poor. And so on.  
Secondly, To the goodness of a Servant belongeth Cleanliness. Psalm. He that walketh in an undefiled way shall serve me. S. Dominick had that Cleanliness; because he kept his Virginity pure. Which Virginity of his was much as the Virgin Mary's , as far as was possible. She had Perfect Virginity in Mind and Body. So S. Dominick. One is not enough without the other. For the Angel appeared to John, Revel. 1. With a Golden Girdle about his Breast, &c. Then the Blessed Virgin had a Virginity dedicated unto Christ: for she first vowed and dedicated her self to God. So S. Dominick. Vowed and sold his Virginity to God. Prov. ult. She maketh fine linen, and selleth it, &c. By fine linen, which is brought to whiteness by many clippings, is signified Virginity; which is gotten by many macerations. And lastly the Virgin Mary had a transfusive Virginity; which quenched all concupiscence in others towards her.( Silliness turn blasphemous now.) Thus 'twas with S. Dominick. For when a certain Scholar( A true and perfect Lying Wonder!) suffered a slip of the Flesh, and kissed his hand, the odour of that Maiden-hand pierced his heart, and quenched the heat of his Lust. Therefore his odour may be compared to that of Cedar and Myrrh. For as the Odour of Cedar drives away Serpents, and of Myrrh Worms; so the Odour of his purity unclean thoughts.  
Thirdly, Vigilancy is required to the goodness of a Servant. Luk. 12. Blessed are those Servants whom their Lord shall find watching. S. Dominick mightily watched in Prayer. His Prayers had six great Circumstances. 1. Fervent. He watched frequently all night in the clothes he came out of the Bath with: and in the morning they were drier than those that hung all night by the fire. 2. Efficacious. For he  told a Friend he never asked any thing of God, but had it as he desired. 3. Light; and therefore mounted to Heaven. That is heavy Prayer, which is clogged with the load of sin. He was without sin.( Gross liar, 1 John 1.8.) 4. Continual. 5. Devout. 6. Sincere, &c. &c. O the choice Hints of this amazing Sermon! Yet I pass by five on the same Subject, viz. S. Dominick. How will foul Blasphemy; gross falsehood; idle, childish, and delirant Impertinency edify a bewitched Auditory! Let's try again.  

D. S. Fran●isco. Serm. 1. Serm. 262.  Text Rev. 22.12. He that is Holy, let him be Holy still. So our Translation, truly. This Glorious Pulpiteer sets out. Holy Men, how holy soever they are in Heart, desire nevertheless to be holy in their Body. 2 Cor. 7. Let us cleanse ourselves from filthiness of Flesh and Spirit. Psalm. My Heart and my Flesh rejoiced in the living God. These two things S. Francis had; viz. a holy Body and Soul. That it might be truly said of him, He that is Holy, viz. in Soul; let him be more holy, viz. in Body.( Rare Interpretation!)  
First, He had an Holy Body: 
1. Body.  for all things that were in him were holy. Let's begin at the Head, and go down to the Feet. We shall see that from the Sole of his Foot, to the Crown of his Head, there was nothing but Holiness in him.  
1. His Hair was holy.( And but for modesty, 'tis like, he would have said the same expressly of his worse Excrements likewise.) For when a Man's House was falling, he took a little of his Hair, and put it into the Clefts, and the House stood firm, being established by the brittle Hair of the Holy Man.( Bravely said!)  
2. His Eyes were holy. For thence came such quantities of devout Tears, that his sight was weakened. And when he was warned to forbear weeping, he answered, that there is no reason that for the love of this light, which the Flies have as well as we, the visitation of the inward Light should be driven away.  
3. His Ears were holy. For they deserved to hear the Divine Voice, and Angelical joyful shouting. He deserved to hear the Divine Voice thrice. And the Angels sung sweetly to him, when he was sick.  
4. His Mouth was holy: for such powerful words came thence, that whom he blessed they were blessed; and they were cursed whom he cursed. Witness( two Strappers!) the Sow that died for eating a very tame Lamb, when he had cursed her; and the Girl, whose sight was restored by his Spittle.  
5. His Hands holy: for they were so consecrated with the Wounds, that the things he touched were holy. As Bread, which cured the Sick.( And more lies to the Bargain.)  
6. So his Nails: for a tempted Brother, by pairing his Nails, and keeping it as relics,( the Parings that is) was freed and much comforted.( O that he had but turned a Gold-s●nder!)  
7. His Writing too.( A part of the Body now out of use!) Which kept, did the like Feat.( Rare annulets!)  
8. And his Cord Girdle: Which dipped in Water, cured all Distempers.( More new parts of an human Body!)  
9, His Body was holy. For whipping himself against bad motions, he said, Go to, Brother Ass, thus you must be served, thus you must be lashed.  
10. Likewise his Feet; being consecrated with Christ's Wounds. Whence, by the sprinkling the Water wherein they were washed, cattle were cured of the murrain. A just tithing! And lower this Holy Prater goeth not about this Holy Body.  

2. Soul.  But secondly His Soul was holy( with a vengeance!) For when it went out of his Body, 'twas seen like a Star as big as the Moon; but the light thereof as great as the Sun. Great as the Moon, for his great Charity; light as the Sun, for his knowledge of God. And so on, to the end of the Rhapsody of witless Lies.  
I pass by the Sermon on Matth. 13.44. The Kingdom of Heaven is like a Treasure hide in a Field. Where by the Kingdom of Heaven may be understood S. Katherine, he saith. On Prov. 12.4. The diligent Woman is a Crown to her Husband,( as the Vugar Latin reads.) S. Cicely was diligent. And a parcel more such choice ones, upward of the number of 450; by the best that I can reckon.  

Speculum Morale: in quo universa fear Sacrae Scripturae loca explanantur.  10. But it is time to let these Franticks rest; if that were possible. However I shall meddle but with One more: but 'tis their Sermon-Magazeen, in Folio, but lately built: The Author whereof brags, that almost all the places of Holy Scripture are explained therein. And then you may be sure to see what Shot and Powder Popish Sermons will be charged with. Well of the many Cartloads there, take but two handfuls.  

Titul. Crux. pag. 42. M.  First of the across. There, among hundreds of like mad Passages we red; Christ was drunk with this Wine,( i. of the across, or Martyrdom) that others might more willingly drink Gen. 9. Noah planted a Vineyard; and drinking Wine was drunk, and naked in his Tent. And 'tis no wonder; For this Wine was so strong, that when he was to drink of it, he sweated blood, by reason of its strength, i. the fear of his Passion. And he was so drunk with this Wine, that like a drunken Man he gave away all he had; his Mother to his Disciple, his Disciple to his Mother; his Kingdom to a Robber, his Body to the Jews, his Garments to the Souldiers, his Soul to his Father. And so he was wholly spoiled, and naked, and drunk, as Noah. And presently after; Our Lords across is an Enlivening three; which may be called an Apple-Tree. Cant. 8. Under the Apple-Tree I raised thee; there thy Mother was corrupted, there she that brought thee forth was ravished.( So the Latin, contrary to the Truth, and their own Montanus.) The Apple-Tree is the Sign of the across: whereon hung Fruit of singular taste and smell; and the plenty of its Fruits abiding in all Christians, never withers. A faithful Soul lying devoutly under this three, whilst it honours the across of his Saviour, and worships under it, is supported to Life and Glory. There she was corrupted, &c. Because Eve, who was called the Mother of the Living, was there made the Mother of the Dying; corrupted to her self, and Posterity, and ravished both in Soul and in Flesh: because obnoxious to Original Sin, and adjudged to Death, as guilty, she should bring forth guilty, as mortal mortal, as doubly miserable those doubly miserable. And so onward, as well as before, like a Man in a Madhouse, or one inspired by Bacchus.  
But another Title must be heard too. 
Ibid. Tit. Eucharist. p. 90. D.  And that's the Eucharist. He that would receive the Sacrament,( saith the Author) according to the Apostle, ought to examine himself. And that in six respects. First, As to his five Senses. And in this Sacrament he must trust none of them, but his Hearing. Luke 14. I have bought five yoke of Oxen, and I go to prove them. There's the Five Senses, that ought to be under the Yoke, that is of Reason; and there is proving too. Gen. 27. Jacob's hands were deceived; by Feeling, he thought 'twas Esau: so his taste; he thought he eat Venison: so his Smell; he thought he smelled Esau's Garments: and his Sight, 'twas said, that was dim. Therefore we must only trust our 
farewell Transubstantiation el●e: but 'tis a si ly shift to save their Bacon.  Hearing in this Sacrament. Whence 'tis Job 34. The Ear trieth words. Secondly, We must examine our Understanding. Thirdly, Our Affections. Fourthly, Intentions. Fifthly, Operations. Sixthly, Patience. All enforced by Proofs, Old Excellent, as the first. But they must be examined too, that Minister this Sacrament. Levit. 21. There be thirteen Blemishes that made uncapable of the Service. 1. Blind, by ignorance of Truth, as heretics; or so. 2. Lame, by defect of Love, Goodness, or Charity. 3. Little nosed, by ignorance of what they ought to know. 4. Great nosed, puffed up with pride. 5. Wry nosed, by abuse of knowledge. 6. Broken Footed, that is, of perverse will. 7. Broken Handed, defective in good Works. 8. Blear eyed, by evil Intention. And so on to the Tens. For no Man can have the Patience to transcribe, or red such putrid and profane Impertinencies and Abominations. Yet so is this Storehouse Fraught from one end thereof unto the other. More full of rankest Dung than ever was Augaeas's Stable. He that hath still more Appetite, may travail to these Authors themselves. But let him beware of Surfeit; all Pages being filled with this kind of Luscious poison. For the bare English Reader, who hath a curious palate, 
Reflections, &c pag. 288. &c.  as well as craving Appetite, let him go but to the Learned and Ingenious Author of Reflections upon the Devotions of the Roman Church, Part 1st; I'll warrant him gratified both ways, by one of the best Cooks in the Popish kitchen, I mean their Dear S. Anthony; dubbed by the Pope himself, for his excellent Gift at Preaching, with that glorious Style of The Ark of the Testament. 
Vinc. Spec. Histor. l. 30. c. 132.  Of whose rare accomplishments that way, I make no discovery, because 'tis done so admirably to our hands already.  

2. Hearers.  11. Secondly: But the nature of their Hearers will make their Preachings justly yet more wonderful. But what kind of Auditors have they had, think we, to give us cause to wonder at them? Sure they were Men and Women, were they not? Who else but Reasonable Creatures should be capable of Preaching to? Tush, that is a lower Dispensation: and very heretics, that can't work Miracles, may do as much as that comes to. But these Angelical, and Seraphical Doctors, you may imagine can do other Feats; and edify Congregations( wonderfully to their Honour) of other kind of Mortals. What will you say to Beasts, and Birds, and Fish; nay very Stones? Were not the Instruction, indeed, a Miracle: And the Attempt Miraculous? Let very spite deny it, if it dare. Well; thus it hath been with Popish Preachers. And whether they have not better Proof for this wild folly, by, Preach the Gospel to Every Creature, Mark 16. than for most of their Foundation Principles, you heard before of, by what Proofs were then produced, I leave unto the Reader's judgement; and pursue my Business.  
12. First Beasts. Those are either Wild, or Tame. 
1. Beasts.  And though it may be pretty easy to deal with These, it cannot but be a Mighty Wonder for Words to make the other tractable. Well, we shall see five or six Instances of them both; for more are needless. A certain friar, 
Speculum. Exemplor. Dist. 10. Ex. 12.  whose welcome Office 'twas to be the Monasteries Hogkeeper, whilst they were fatting by the Acorns that fell in the Woods, finding 'twas long, that he was forced to be absent from the Mass, and other good Matters, that other good friars had, out of his great Devotion, gets all the Hogs together, and makes this loving and powerful Exhortation to them. Behold, Brother Hogs, that for these days that I have been your careful Keeper, I have plentifully taught, instructed, and informed you, where you may, and where you may not reach your feeding Mouths.( Excellently opened!) I desire you, that you would not, by exceeding those very large Bounds, breed strife to the Monastery, or damage to our Neighbours, with wanton Vagaries: specially since your lawful and allowed Limits are not narrow, and your Food the Acorns are not scanty.( No, nor the reason of his Argument!) For I am going now unto the Covent, where I will now refresh my dull and languishing Soul, and so will come again and see you.( Not before he was welcome to his Brother Hogs, ye may may be sure on't!) With these words therefore( saith my Author) he commended the Hogs to the Divine Custody, and went his way. I now would ask the Reader's Plaudite; but that there is no doubt the Swinish Preacher hath been paid already, if not with Hums, at least with Ugh's sufficiently. And mark the wonderful success of this Sermon. The spiteful Neighbours, though they endeavoured with Clubs and Forks, could never get these Edified Hogs beyond their own Bounds.  

Id. Dist. 8. E●. 155.  Why as miraculous altogether was their S. Arnulph's Preachment to the two Pigs he carried in a Sack. Who, after other Discourse, charged them 
Res mi●a; continuò po●ci illi qui diu multúmque intra succos clamitaverunt, precipientis obedientes adjurationi, atque imperio, grunnire cessaverunt.  in the Name of the Lord to forbear Grunting, and they were still as Lambs, till he gave them leave to begin again. Well; But the Ass is louder, and more troublesone sometimes than the Hog: to be sure, we always take him for a Dull Creature. Yet how much good hath their S. Francis this way done with him? For once upon a time, this S. being preaching to a Company of Wise Ones, an Ass proves troublesone to him; whereupon he sweetly thus directs himself unto the Ass. 
Wadding. Annal. A. 1213. N. 8. Frater Asine, orem te ut sileas; nec interturbes Verbum Dei quod sitienti huic Populo propono.  Brother Ass,( Great is the Truth, and will prevail!) I desire thee to stand still, and not intterrupt the Word of God, which now I am preaching to this thirsty People. This word so cut the honest Ass unto the heart, that falling down upon his Knees, he hears the Sermon quiter out quietly. And you may think, in charity, that he would frequent such opportunities for the future too. But by this Saints leave, I take the poor Priests Preachment more miraculous than his. Though, I must confess, he had this great advantage on his side, Their Bran-God was with him. In short, the Story is thus, out of 
Dial. l. 4. cap. 98.  Caesarius; An old Priest of Colen, one Everhard, was carrying once the Sacrament to a sick Person, and meeteth in an high, and narrow, but deep dirty Lane, a driven of Asses with Sacks of Corn upon their Backs. The Scholar, that was his Lanthorn-bearer, and lead the way, made shift to put them pretty well by: but the good Man himself, being old and weak, grew pale, and trembled, lest that, together with the Sacrament, he should be tumbled down into the Dirt. Yet taking hearty Grace, he spendeth this short Preachment on the Asses. O Asses: what is the thing that ye are doing! What; do you not consider whom it is I carry in my hands? Stand still, fall down, give honour to your Creator: for I command it in his Name. Dictum factum! 
Mira obedientia animalium brutorum! Simul ste●erunt, s●mul descenderunt.  To see the strange success! He had no sooner said the words, but they all stood still, and fell down together. Behold their great Devotion! And that you may be sure they did not play the Hypocrites, see their Justice matcheth their Piety, they are careful of the second, as well as of the first Table. They kept their Sacks upon their Backs. So as they did the Popes God right, they did no wrong to their own Master neither.  
It is less wonder, I confess, to find the Sheep, 
Bonavent. de Vit. S. Franc. cap. 8.  that sweet Creature, thus tractable. And yet 'tis worth our noting, that when this very Saint having had one of them presented to him, which he admonished, To attend the Praises of God, and avoid all Offences of the Brethren: the pious Sheep did take such notice of his Counsel, that when she heard the friars singing in the choir, without any other bidding, she goes to Church, and there cries Baah, before the Altar.  
But these are all Tame Creatures. Yet they were 
Capg. Nov. Legend. fol. 160.  Wild Beasts that spoiled S. Godricks Garden; but on his charge, In the Name of Jesus of Nazareth to be gone with speed, and come no more till Harvest, they then did accordingly. What say we to the Wolf, a Wild, a terrible Beast of Prey indeed? To attempt converting him, a Man would think would ask more Fortitude than human Store affordeth: no doubt requires an Angelical stock of rhetoric to effect it. Why then, the same S. Preacher, 
Dist. 7. Ex. 20.  must have them both, according to the Story in Speculum Exemplor. out of the Chronicles of the Franciscans, &c. For near unto Eugubium there was so great and fierce a Wolf, as spared neither Beasts, nor Men and Women, and struck such terror into the Citizens, that they scar durst stir without the City Walls. S. Francis attacks this Beast; not to destroy, but to convert him: And therefore is not armed with Shield and Helmet,( Carnal Weapons!) but the Tool of Proof, The Figure of the across; which is easily wielded with one Finger. Well with one only Companion he advanceth to the Enemy, and up get the Citizens on high the while to see the rencounter. The Wolf runs open mouthed upon him: but with the foresaid Weapon, the Sign of the across, the S. puts by that Pass, both from himself and fellow. straight then a parley sounds; and S. Francis thus begins. Come to me, Brother Wolf: and in the Name of Christ I charge thee hurt me not, nor any Body else. O wonderful! down falls the Wolf just like a Lamb, upon the sudden, at the Saints feet. To him thus penitent the Saint goes on. Brother Wolf, thou dost a world of mischief in these parts, destroying God's Creatures, without all mercy; not only Brutes, but Men, that are made in God's likeness; whence thou deservest grievous death: and more on to that purpose. But, Brother Wolf, saith he,( insinuating most sweetly into his affections) I will make peace 'twixt thee and them; that they forgive what is past, and thou forbear the like in time to come: with a great deal more to the same purpose. The Wolf, by shaking of his Body, tail, and Ears; and by the bowing of his Head, shewed his acceptance of the terms. And at the last shakes hands upon the Bargain; that is, stretched out his right forefoot, and kindly put it into S. Francis hand. Which was repeated also before the People within the City afterwards. Whereupon the S. in a Sermon upon that occasion tells the People, That Brother Wolf( a Man would scarce have thought, but that the Ass we heard of had been some-what nearer of Kin than he) had now made peace with them for ever, upon those Equal Terms, whereof he likewise gives them notice. And so much for their Beastly Hearers.  

2. Birds.  13. Next let us leave the Earth a little, and mount up into the Air: for Birds have thence come down to be Popish Auditors; even to the same S. Francis too. For he after a short preparation of the Birds to attend the Word of God( an Orator to the Life!) thus sermonizeth to them. 
Bonavent. Vit. S. Franc. c. 12. ap. Aloys. Lipom.  My Brother-Birds,( for there were no Hens among them, you must think, but all were Cocks) you ought much to praise your Creator, who hath clothed you with Feathers, and given you Wings to fly; hath afforded the pure Air to you, and governs you without your care. Vincentius and S. 
Spec. Hist. l 30 c. 103. Chron. pars. 3. Tit. 24. c. 2§. 5.  Antoninus are more copious, and express it with better grace; urging, that they neither Sow nor Reap, nor gather into Barns; and yet God feedeth them, and abundantly provideth all things that are convenient for them.( He might have instanced in this Witless Preacher also!) Well; he that had seen how they stretched out their Necks, and clapped their Wings, and opened their Bills,( to receive the good Seed sown, you may conceive!) and looked intentively upon him; not stirring till they had the Blessing( as both those Authors tell us) with the Sign of the across, and then flew all away together( as merry as all the Birds in the Wood) I am very confident, had he been the rankest heretic in the World, would have pronounced both Hearers and the Preacher, with his preaching also, well worthy of admiration. Know this, the Saint was so affencted himself, that he repented of his past neglect herein, and resolved to be a diligent Preacher for the time to come, to Birds, and Beasts, and all other Creatures as his Brethren. Vincentius and Antoninus call it by the name of Preaching; and tell us, though the Preacher's Coat did touch the Birds as he walked among them, they never stirred, till he had dismissed them, as before.  
But this perhaps you'l tell me was done a great way off. What will you say then to as good a Feat at home; and that too performed by a She-Saint? Whom if you will not allow a proper Preacher, 'tis but admitting her a Prophetess, and that's as good altogether. 'twas S. Wereburga, our Country-woman, and King Wulfur, and Queen Ermingilda's Daughter, that I mean: 
Church Hist. l. 17. c. 17.  and I have Simeon Redivivus, that is, Friar Cressy for my Author, in his late Legend, which he nick-names Church History. This Gentlewoman being Governess of three Nunneries( being no more, she was no Tot-quot then) was much troubled with Wild-Geese, that devoured her Corn, and other Fruits,( what I neither know, nor can imagine): and commands her Steward to go his ways, and shut them all up in an House together.( For she meant to bestow a Sermon on them.) The Steward thought she had been in jest.( A shrewd mistake, to construe such a serious Person so.) But being bid again, into the Field goes he, and in his Mistress's name, commandeth them to follow him. Which the whole Flock of Wild-geese tamely do; and are shut up accordingly. Next morning( and it must ask some time to prepare an Use of Reprehension, that might fasten on such fickle Creatures) in comes the Holy Virgin to them. There she convinceth them, that they were unjust Usurpers, and seized on that which did not belong unto them.( Plain dealing is best, and specially in so plain a fault.) In short: She chargeth them to be gone, and come no more for ever.( Which was, however harsh it seems to sound, a very sweet farewell; for their former guilt is all forgiven.) And saith my Author, They flew away, and no bide of that kind was afterward seen in that Territory.( O the success of Reproofs, made up as Oxymel! Vinegar-Chidings sweetened with Honey-Pardon will do Wonders! As here it did.) I do not insist upon the Tale of one of these goose being stolen and hide by a Servant; of the others fluttering with great noise over the Virgins Head to acquaint her with the Theft; her Englishing their Complaint by Inspiration; discovering, and restoring what they had been robbed of; because the Authors Tale-masters were not agreed, whether the stolen bide were kept alive, as One; or killed, and restored unto life by the Virgin, as another of them doth report. However I cannot see wherein our Female's short in the improvement of her Talent of Bird-Preaching to the Masculine Francis: unless it were, that he perhaps more often exercised his Gift that way than she.  
For indeed another time we red of an effectual rebuk of his upon the Swallows, 
Vinc. Ib. c. 104.& Antonin. ubi supr.  when their noise was too offensive, as he was preaching. For saith he to them, My Sister Swallows,( for a different reason from, saying Brother Birds, before) 'tis now time that I should speak: because you indeed have said enough till now:( fair play to let him have a turn): but henceforth, till the Word of the Lord be made an end of, do not you speak any more at all. But they, as if they had been reasonable Souls, were hushed, and never stirred from the place till his Sermon was done. And who, but will be inclined to think, in charity, that this Saint instructed also the Birds in the Marshes of Venice, when he sung Prayers among them; that is his caconical Hours? Especially since the Author tells us he said, Sister Birds, 
Bonav. Vit. S. Fr. ap. Aloys. c. 8.  ye ought to forbear singing until we have payed God the Praises that are due unto him. Well then, that S. Francis should bear away the Bell in this respect, we cannot be much unwilling: the rather too, when we remember, that the Scholar of Paris being troubled with a Swallow,  told his Fellows this was one of those that did molest S. Francis in his Preaching. 
Id. ibid. c. 12.  And therefore boldly said unto it, I command thee, in the name of S. Francis the Servant of God, that coming unto me thou presently hold thy peace. Upon the very hearing of whose name, she did accordingly. S. Francis therefore was more frequent in the Bird-teaching Trade than she. But both are marvelous at it.  
So was S. cuthbert too, to say the truth; 
Capgr. Nova Leg. Angl. fol. 72.  for preaching thus to the Birds that spoiled his Corn, Why do ye touch that you never sowed? Is it because ye have more need than I? If God hath given you leave, do what he allows: if not, be gone, and hurt no more another Mans. And all went straight away and never troubled him more.  
14. But let us now set sail, 
3. Fish.  and see wh●t the Waters will afford us like to that the Earth, and Air hath done. There are a People likewise there inhabiting, for whom the Papists have a special kindness. And reason good: There are so many Fish-days with them. 
Anton. Chron. Part. ●. Tit. 24. c. 2.§. 5.  To be sure they deal with them effectually. I do not know in what an humour I may find my Reader, else I would presume to say, the very Saint I spake of last, did( as you heard his resolution that he would do was) drive a Trade this way also. For when a fair large Tench was given him alive, as he was aboard upon a certain Lake, he calls it Brother, and preys, and blesseth it in the Name of the Lord, and putteth it again into the Water. But then continuing Prayers and Praises, the Fish playing in the Water, stirred not from the Ship until the Saint, having done his Prayers, gave him licence. If so much of Religious Work may not be esteemed to have something of preaching in it, although that very name be not expressed, I think the Reader wants a little charity to the great charity of that Saint. But S. Anthony howsoever, who is canonized with them; and, before you heard, was called by the Pope, the Ark of the Testament, was a manifest Holder-forth unto the Fish. 
Dist. 7. Ex. 34.  Speculum Exemplorum telleth us; That this great Saint being preaching once unto some heretics, they did not care to hear him. What should he do? But by Divine Inspiration( so 'tis worded) to the River by the Sea-side goes he, and standing on the Bank, calls to the Fishes thus, in the Name of the Lord. Ye Fish of the Sea and River, hear the Word of the Lord, since the heretics despise the doing of it. And on the sudden, unto S. Antony come so great a shoal of great and small Fish, as the like was never seen in those parts, and held up their Heads somewhat above Water.( 'twas well so, that he might see the People unto whom he preached.) Nay most elegantly and very copiously our Author describeth the Order of that Army of Attendants there, which I pass by, save only that in the shallowest Water the least Fishes, then next the middle-statur'd, and in the deep, the great Fish took their Seats. To these his Auditors, and ordered thus by curious Heraldry, the Preacher solemnly begins, My Brother Fishes, you are much bound for your share to give thanks to our Creator, who hath given the most noble Element for your Habitation, so that you have sweet Water and salt too, as you have occasion. He hath vouchsafed you many Refuges, that you might avoid the inconveniencies of the Tempests. With a large Catalogue of many other Mercies that the Fishes are partakers of. As a transparent Element, and Meat to live on, and the Blessing of Multiplication at the Creation: the preservation in the Flood, and their Fins to swim with. Their saving Jonah, affording Tribute-Money for our Saviour, and being Food to Christ at his Resurrection. And so on. Concluding with how much they were bound to bless God for so many special Benefits they received above other living Creatures. Whereat some 
Aliqui pis●es voces emittebant.  Fishes spake, others opened their Mouths, and all bowed their Heads. So he. Henceforth farewell old Proverb, Mute as Fishes! But what pitty is it that the whole Sermon should not be preserved. Surely had the honest Fishes been skilled in Shorthand then, they would not have missed a word on't; and by communicating it, have been as kind to whole Man-kind, as One of their Breed was to a particular Person: I mean that 
Cressy. Ch. Hist. l. 21. c. 3.  good natured Fish, that brought S. Egwin the Bishop of Worcester's Key after him, as far as from our River Avon unto Rome, lest his Chains should kill him, which in deep Penance he had put on, for his own and the Peoples sins, and went to Rome with, so locked upon his Feet.  
15. So much now for Brutish Hearers unto Popish Preachers. Yet all these are, we do acknowledge, Living Creatures; which though they have not Reason, no Man will deny them Sense. How shall we wonder then at Auditors, that have neither One nor Tother? Nay; shall we not think the Preacher unto such, is such himself? Well S. Bede, for Holy Mother hath 
Baron. Martyrol. May 27.  canonised him, Preached once, and fervently to them: as both 
Legend. f. 35.  Capgrave and 
Chron. par. 2. Tit. 13. c. 3. ferventer praedicabat& clamabat.  S. Antonine inform us. But to acquaint the Reader with the whole truth, His naughty Guide, that lead him about when he was blind, makes him believe that Stones were Men. And if we believe those Authors, when he made an end, they played the parts of Men, crying out, Amen, Venerable Father. And let it also be the conclusion of this Second Pair of Popish Wonders: Miraculous Prayers, and Miraculous Preachings. Which though it hath done its part, pretty well, on the behalf of the Roman Antichrist; yet there are more behind to do him further service: More, I mean, of Lying Wonders: i. Miraculous Sacraments, and Miraculous Censures.   

CHAP. V.  
The Third Pair: 
3. Pair.  Miraculous Sacraments, and Miraculous Censures. 
1 Miraculous Sacraments.  The former in this Chapter. The Number, and Nature whereof are considered.  
NOw Popish Sacraments must be considered. Although it cannot but be confessed, these are not much more Miraculous for their Nature, than the Number of them. We will then for special Reason look upon their Number first.  
That there are Two New Testament Sacraments appointed by our Lord to be the Signs and Seals of the Blessings of the Covenant of Grace, 
1. For Number.  and to continue such unto the Worlds end; namely Baptism and the Holy Supper, is most plain in the Gospel, Mat. 28.19, 20.& 26.26, 27. with 1 Cor. 11.23, 24, 25, 26. And this precise Number of old, as well as lately, passed onely current amongst sound Christians. Witness the Testimony of One instead of All, and who deserves to weigh down Many, the famous Bishop of Hippo. 
S. Aug. de Symb. ad Catechum. 2. cap. 6. Percussum est ejus latus,& statim manavit Sanguis& Aqua, quae sunt Ecclesiae Gemina Sacramenta.  Christ's side, saith he, was smitten, and Blood and Water presently flowed forth, which are the two Sacraments of the Church. With whom, were it any thing needful, 'twere very easy to show that many others do agree. But later Romanists, instead of two of Christs, have made seven of theirs. For as they order the matter, there is hardly one of Christs left with them. Is this their Boon and courtesy, think you? But sometimes, you must know, Additions are a great deal worse than Subtractions. The Butcher doth not love the company of the Wasp, 'tis such a filcher: yet the Flesh-Fly, that leaves a deal behind him, is less welcome to him. And in the Number of Sacraments, the Papists load the World with filthy Fly-blows. 'tis but about 500 years ago they began this trade. For till Peter Lumbard's time, 
Sent. l. 4. Dist. 2& vid Cassand. Consult. Artic. 13.  all their Shops were shut. But as 'tis often seen for the whole Pack to open at the Cry of One Dog that hunts Counter: so, as still as they lay before, since him the World doth ring with the Number Seven. Is it not wonderful that they should so early make this rare discovery? And what blind Mortals were their Predecessors, that for more than a thousand years before them, could hear no tale nor tidings of it? 
Sess. 7. Can. 1. de Sacr. in genere.  But the Council of Trent nurseth him that holds more or fewer than that Number.  
Well let's briefly hear their Names, and see the Uses that they serve for. For the Clergy only, Holy Orders; One. For the Laity only, Matrimony; Two. For young Christians only, Confirmation; Three. For Lapsed Christians only, Pennance; Four. For sick Christians onely, extreme Unction; Five. The other Two, their Names and Use we all well know: but how they abuse them, we shall see anon. Now for their Five, if you expect Plain Text, Sound Reason, or Ancient Authors( beyond the time you wot of, as but now) to be produced by them, for the vouching of them, you may blow your nails before you meet with any. The admirable Chamier evinceth all their Travels in that case, able to bring forth nothing but Wind; and their most learned Essays proving perfect Follies. But however that be, 
De Sacram. N. T. l. 4. c. 5. &c.  the Trent Juncto hath voted for them; and their Hairs, now about a hundred years old, are gray enough with Papists to pass for Aged almost seventeen hundred. But enough for the marvelous number of their Sacraments.  
2. Next for the Nature of them. 
2. For Nature.  Only let the Reader note, that I do reckon myself to have rid my hands of five already; and mean no more to be troubled with them. Baptism alone, and the Eucharist are to be dealt with by me. If he shall tell me, These are undoubtedly the Institutions of our Blessed Lord. I answer; They are indeed: that is, as the Word of God delivers them, and Protestants do receive and use them. But with the Romanists, Both are become a very Ship of Argo; a true, mere Beggars Coat, that hath so many nasty stinking patches on it, that very hardly can one little Inch of the first Stuff be found about it. Should I only mention what they ascribe unto their Sacraments in general, 'twould go pretty far in the proof of this. To declare, as they do, That the Sacraments do contain Grace in them, 
Con●il. tried. S ss. 7. c. 6, 7, 8. ( as Medicine in a Pot, suppose): That they give Grace always,( how, but as the Sun light, and Fire heat?) Nay, and to All( good or bad, no matter for that); And Ex Opere operato, by the Work done,( let the frame of the Soul be what it will the while!) The Rhemists explain Ex Opere operato, 
In John 3.5.  by this English; Of the Work itself, 
Ex ri actionis Sacramentalis. De Ess. Sacr. l. 2. c. 1.  Bellarmine, By virtue of the Sacramental Action. Which giveth good reason for the Assertion of 
E●am. Conc. Tr. Pars 2. De opere operato.  Chemmitius; That Papists directly oppose the Opinion of Opus operatum, the Work done, to Faith in them that receive the Sacrament. Well, I will pass their 
Vid. Chamier. de Sacr. in gen. l. 2. c. 12.  Indelible Character; that unscriptural, unnecessary, unintelligible, nonsensical, and upstart Notion, which they attribute to Three Sacraments; and all other Matters of like nature; that I may acquaint you in particular how they handle the Holy Sacraments of our Lord; and then I am sure you will say, They are so Miraculous, or rather Monstrous, that you can hardly see any Mark of Christ upon them.  

1. Baptism.  3. To begin with Baptism. That the Ministers of Christ should baptize with Water, 
1. Minister of Baptism.  In the Name of the Father, Son, and Holy Ghost, is the plain command of Christ himself. See Popery now. Ministers or Others: Male or Female; Christian, Jew, or Heathen; 'tis no matter which, may do it as well, saith it; as we heard 
Cap. 1.9. supr.  before.  

2. Ceremonies of Baptism.  Christ's Ceremonies, we just now heard of: To baptize with Water, &c. But Popish Baptism is clotted up with two and twenty other Patches, or Ceremonies, as they call them. Twelve before, Five at, and as many after Baptism: but all about it. Bellarmine tells us, I know not by what mishap, 
De Bapt. l. 1. c. 25.26, 27.  that one of them is now out of use: but still they have a jolly crew of 21 left. Enough of conscience to make a Man mistake it, as no Ordinance of Jesus Christ. If any Reader should be passionate to hear what they are, I am content to give him a few, that I may save his longing; and by no means all, for fear of surfeiting him.  
( 1.) One is then; The Priest conjures the Devil out of the Party to be baptized,( no matter whether he be there or no, 'tis good to be sure). The Charms for this( they call them Prayers) must not conclude the common way, Through Christ our Lord: but, Through Him that is to judge the World by Fire. And wot you why? The Devil, 
C. 25. ubi supr.  saith the Cardinal( belike one very inward with him) chiefly fears the Day of judgement. But not a tittle of Scripture to prove the Ceremony.  
( 2.) Another( annexed to the former, saith the foresaid Author) is Exsufflation. This is a Puffing hard upon the Party to be Baptized, in token of Outing the Evil Spirit, and Getting in the Good, in the room thereof. A Prodigious Word: but very proper for like Work. But we had the Thing, and its Proof 
Chap. 3.9. Supr.  above.  
A Third is, Putting Holy Salt into his Mouth. May be Augustine glanced at this, saith the 
Ch. 25. ubi supr.  jesuit. Yes, yes: May be a blind Man may catch a Hare with a Tabor. Oh, but this will kill the Worms of Sin; and save the Soul from Putrefaction! Or, because Sal sapit omnia, it may make the Baptized Person better relish the next fulsome Service.  
For the Fourth is, daubing Spittle on his Ears, 
Ibidem.  and Nostrils; and pronouncing Epheta, be ye opened. Oh how this fits his Senses for receiving spiritual Objects! If you ask the reason of their practise. Their answer is; Why did our Lord touch with Spittle the Tongue and Ears of the Dumb and Deaf, Mark 7. and the Eyes of him born blind, John 9? And my Reply: Well fare Blind Bayward; and Bold Blasphemer!  
But fifthly; 
Chap. 27.  He is to be anointed on the Crown with Holy Chrism of the Bishop's own making. Why Man, the Bishop cannot be always ready to confirm every Person as soon as he is baptised: and this does well the while. Why yes indeed; A bit to stay 〈◇〉 Stomach is very good, if one cannot fill ones Belly. And then, Chrism, and Christ, and Christian, how near of Kin are they?  

Ibidem. ( 6.) To end; take two together, A lighted Taper put into his hand, and a white Garment put upon his back. To show he is translated out of Darkness into Light; and to denote the parity of his Soul. But these, as that next before, are Ceremonies after Baptism: and all together serve fairly for a taste, and to ins●ruct us in our judgement upon all the rest. Which were they practised without any omission, and with all their Pageantry, in the view of heretics,( as they honour us) would make us better sport than any Comedy.  

3. Effects of Baptism.  How will the Wonder be increased, by observing what Effects their Baptism hath. Not only, do they tell us, Is all sin so taken away as not to be Imputed Thereby; but it leaves no Sin Inherent; nothing is left remaining to be imputed as a sin to those Baptized. Not only their Sacred 
Sess. 5. Decr. 5  Council of Trent, which were enough and spare; but 
De Baptism. l. 1. c. 13. Baptismo reipsa tolli omnia peccata: ita ut non solum non imputetur, said nec sit quod imputari posset ad culpam.  Bellarmine, since, expressly saith it. Whence with them a Baptized Person, for a while at least, must necessary be a sinless Person! And why not, a glorfied Saint on Earth! So Paul, and James, and John were plainly out; who affirm expressly, the very best have sin abiding in them. Nay I know not how they will let our Lord escape, who bids us daily pray, Forgive us our Trespasses!  

4. Necessity of Baptism.  And the necessity they lay upon it is very marvelous. For their Doctrine is, That those who die without Baptism( ordinarily that i●) are in a lost Condition. Poor Infants that have no Actual Sin to answer for, and who are not capable of c●ntemning or neglecting Christ's Ordinance, but miss it only by default of Friends, and notwithstanding God's gracious Covenant made with the Faithful and their S●●d, must in their Opinion surely perish; and this they falsely father on the 
Bell. de Bapt. l. 1. c. 4. Semper Ecclesia credidit Infantes Perire, si absque Baptismo de hac vitâ recedant.  catholic Church too. And hereupon they found the liberty for any One to Baptize, in case of necessity, whereof we heard before.  
But to instance only in One thing more: and that is, what an Amazing and Ridiculous Subject is found for Popish Baptism. Not Reasonable Creatures only; but senseless, Lifeless Things also. And those are Bells forsooth. 
5. Their Subjects of Baptism.  Not they that hung on Aaron's Garment; but Bells that use to hang in Steeples. Which though they seem less honourable, when they have christened them once, will do, I promise you, greater Feats than e're the High-Priests did. They'l cleanse the Air of Devils, prevent the Mischiefs of Lightnings, and save from other Calamities that arise from Tempests. And that is huge Service, is it not? Pope John 14, 
Magd. Cent. 〈◇〉 c. 6. Rit. circa Bapt.  hath the honour of being first Author of this Holy christening. Some wiser Modern Papists are somewhat ashamed to own this, as their present practise. And 
De Rom. P. l. 4. c. 12.  Cardinal Bellarm. would put it off, That not the Popes, but common People, apply the name of Baptism metaphorically to the Benediction of the Bells with Holy Water, naming of them, and Prayers also: all which he doth acknowledge still in use. But however Rome shall wipe her Mouth, she will prove but an errand Slut still. For no longer than since Luther's time, the Princes of Germany, 
Gravam. Cent. German. Nation. Grav. 51.  at the diet of Norimberg, among an hundred Grievances that they exhibit to the Popes Legate there, have this for one. The Suffragans have invented that only themselves, and none other Priest shall Baptize Bells for the Laity. And the ruder People do believe by the affirmation of the Suffragans, that the Bells so baptized will drive away Devils and Tempests. Wherefore multitudes, for the most part, of Godfathers are appointed; they especially that are Rich are entreated, at the time of Baptism, to take hold of the Rope, and as the Suffragan●fings before them,( as is wont to be done in baptizing Children) they all make answer together; and after name the Bell; which, as Christians use to be, is then dressed in new clothes. And after all is done, they feast it sumptuously, and the suffragan is rewarded frankly. A fine Metaphorical Baptism, is it not? 
For the Popes baptizing Wax, see Book 2. c. 9. Numb. 8.  Well, all together, I am sure, render Popish Baptism a very Monster.  

2. Holy Supper.  4. Now of the Holy Supper, or the Eucharist. Hitherto we have seen but scratchings of a Pin upon the Finger: here stabbings with a Dagger at the Heart will be presented to us. This Sacrament is the greatest pledge of Christ's Love, and therefore the chiefest Object of the Devil's spite. Which makes his eldest Son the Pope out-do his Art in other Cases, to embase this finest Gold of Ophir; and turn the Heavenly Antidote into an Hellish poison. Such are the High misdemeanours, such the Notorious Treasons here against the Lord of Lords, and King of Kings, that a Cicero's rhetoric could never blazon them to their vile demerit. Let's view them both though, as we may; and yet but some few chief of either kind.  
1. High misdemeanours. 
1. High misdemeanours.  Why first they must have Water mixed with their Wine in every Sacrament: Ay, that they must. How truly is the Prophet's Complaint applicable unto Popish Worship, 
Non posset sine gravi peccato omitti. Bell. de Euchar l. 4. c. 10.  and this particularly, Thy Wine is mixed with Water? Search the Institution in all the Evangelists that report, and in the Apostle Paul who doth repeat it; no tittle of one drop of Water can be found any where; but Wine merely. And our Lord said, I will drink no more of the Fruit of the Vine: not of the Vine and Fountain. Nor have Grapes, I trow, any Water growing with their Blood, as sure they need it not for Circulation. But the Priest drinks all the Wine himself, and were it not allayed, it might prove too much unruly. Well fare them then, to know their Lesson, Si non castè, tamen cautè. Though they say, those need not be solicitous in this case, whose Country hath not Wine of its own growth: 'tis dashed enough already to their hands. 
Decret. Greg. Lib. 3. Tit. 41. c. 14. Literas.  howe'er that be, Pope Honorius the 3d, some other small faults being added, suspendeth Ab Officio& Beneficio too for ever a poor Priest, for sacrificing without Water. And then, 
Bell. ib. c. 7.  None other but unleavened Bread may by any means be used in the Sacrament. A foolish superstitious vanity like the former! For neither our Lord, nor his Disciples, ever laid any such restraint upon the Church, as not to use what Bread was commonly used in those Countries where they were. The Greek Church is known to contend for Leavened Bread only, as the Latins for Unleaven'd. And what a stir hath this Goats wool a long while made between them? Yea, this was one of those inexpiable Crimes the Priest I just now spoken of( though then I did not mention it) suffered an eternal deprivation for. Again, Their Bread must be a little Wafer Cake. Witness their constant Universal practise. But if a Man may be so bold as to ask them, In whar part of the World are such Tiny Crustlings used for Bread? Oh! I have found it now myself. 'tis in the Country called Utopia: in English, No-Place. Where the Natives, called No-People, make it all their Food. And so no marvel that No-Christians( except the Name) make no small stir about it But the Mystery is, it gives no little lift towards Transubstantiation. For if it be no Bread, it may with case be quickly somewhat else. And what that should be, if you cannot guess the while, you will fully hear anon. And Only One of these Wafers must be broken, and into three parts; and all that too for the Priest alone to devour. And what Mysteries lye herein 
Jewel. Artic. 11.  Harding, and others tell you, whom our famous Jewel mentions; and more too that 
De Euch. l. 7. c. 11. Vid. quoque Durandi Rational. l. 4. de Fract. hostiae.  Chamier reckons. The Communicants, when they have it, they must have it whole, and so there is no breaking Bread for them. The former Fancy was quiter without Book: this plain against it. Did not our Lord first break, then being broken give the Bread to his Disciples? Doth not the Apostle Paul insist upon the same procedure? And shall their impudence scape, that taxeth Christ and his Apostle of the want of wisdom? 
Sic Durand, ubi supr.& Salmer. Tract. 15. in Act.  For as the Priests Morsel must be broken over the Chalice, lest any crumb should be lost: so the People must have theirs whole, to avoid the like jeopardy, forsooth. But we proceed to a fifth; The Consecration lies precisely in these words; 
Bell. de Euch. l. 4. c. 13.  This is my Body, This is my Blood, saith Bellarmine. He ought not to have left out Enim, For though the Gospel doth; since his Missal hath it; and himself used it but at the end of the Chapter before that quoted in the margin. But if the good Man blushed, and were too modest to obtrude, No word of Christ's, for one of his; he may be pardoned for this once, being not so squeamish often. But Scripture telleth us, Every Creature of God is sanctified by the Word and Prayer. And our Lord first takes Bread; next, blesseth it; then, breaks it; after, gives it to the Disciples, bidding them, take, eat; and lastly, saith, This is my Body: without any [ For] of theirs. And can the Consecration lye in the last words only? It cannot be Common, but Consecrated or Blessed Bread that is Christ's Body. And this Bread was Blessed or Consecrated before Christ saith thereof, This is my Body. But their Consecration must be uttered secretly by the Priest: 
Missal. Roman. in Canon. Miss. Profert verba Consecrationis distinctè Secretè,& attentè.  that no body else may hear it. Should I say nothing of our Saviours practise to the contrary; a Man would think 'twere monstrous Incongruity for public Acts of Solemn Worship to be performed privately. But if the Priest should speak aloud how many Mischiefs might ensue? Yea, how weighty reason is there for his muttering? 
Durand. Ration. l. 4. de Secreta.  Why, 1. Hannah's Voice was not heard, only her Lips moved: and she was a Type of the Church. And the Lord said to Moses, Wherefore criest thou to me: when he said nothing? And the Prophet saith, Speak in your Hearts, and in your Chambers. 2. Else the Priest might mar his own Intention; and then all the Fat were in the Fire, there would be no Transubstantiation. 3. His Voice perhaps might fail by speaking loud. 4. The Holy words might grow vile. As of old time when they were spoken aloud, some Shepherds learning them, put Bread upon a ston, and by speaking those words turned it into Flesh: but they were smitten with Fire from Heaven for their Pains. I pass by, Christ prayed secretly, and the Priest ought to enter the Chamber of his Heart: and such other, Reasonings, shall I call them, or Ravings rather, for their secret muttering, Hoc est enim Corpus meum. Yet again, Private Masses,( Sacraments that is) wherein the Priest alone Communicates are very lawful. Of Sport alone our English Ears have heard, no doubt: 
Bell. de Miss. l. 2. c. 9.  but Communion alone is marvelous harsh, and a wicked contradiction. And what's more contrary to Christ's Command to his Disciples present, Take, Eat, and Drink; than for the ravenous Priest to swallow all himself; and bid the People feed with looking on? Now Institution is the sole Foundation whereon Sacraments stand; and all Examples of the Church in Scripture are against them: nor will any Antiquity be a shelter to them. Once more: Lay-men may not taste the Cup at all. Christ, and his Apostles after him, were of another mind. Drink ye all of this, 
Mat. 26. 1 Cor. 11.  was current then; but now it will not pass. No, though 
council. tried. Sess. 21. c. 3.  they do confess the while the Institution otherwise. What in some particular case, which they cannot help, may be connived at rather, than allowed by them, is no matter. Their Doctrine is, That whole Christ is in either kind; 
Ibid. Can. 2.3.  notwithstanding our Lord say, The Bread is his Body; and The Wine his Blood: and therefore to have One is all as well, as to have both. Only their Clergy, it should seem, remember what became of him that left his Drink behind him; and therefore will not snap short as the Laity must. But now I think on't, if the People have a whole Christ under one kind, must not the Priests needs have two Christs under both? Surely either Two, or None. But, oh their Reasons for thus robbing of the Laity! Why, 'twere not possible in large Parishes for but one Priest to give the Cup to all. And then, some Drops may fall and be spilled, and the Wine by carrying about, one way or other, be made unfit to drink. Again, many cannot abide Wine. And some Countries want it. Ergo, the Laity must not have the Cup. Thus the great 
De Euchar. l. 4. c. 24. ad finem.  Bellarmine argues: Miraculously, or Ridiculously, choose ye whether! Unless you would have it said, which were indeed more proper, Ridiculously to a Miracle! So much of their High misdemeanours.  

2. Notorious Treasons.  5. Now their Notorious Treasons. Where the Readers Wonder must needs rise up unto Amazement. As first, That Christ is truly really and substantially present in the Sacrament under those Sensible Things, 
Conc. tried. Sess. 13. c. 1. Bell. de Euch. l. 1. c. 2.  viz. Bread and Wine. That is Christ's Flesh, and Blood, and Bones; nay, his Soul, and his Divinity also, by a knack they call Concomitancy: and so at once, whole Christ is there. But considering what small bulk their Wafer is of, whole Christ, Flesh, Blood, and Bones, and All, must come into a narrow compass; and so I doubt, be at little ease the while. Nay, and the bad luck is, This Body of Christ you cannot see, no not with Spectacles; nor touch it neither; nor doth it fill a place, as all Bodies do and must. But hold a little Sirs: May one and the self-same Body be in an hundred thousand places at one time? For 'tis reasonable to suppose, that the Sacrament may be celebrating in more places than so, at once. Or how many Bodies will you by this wild Fancy assign our blessed Lord? Or rather will you not leave him a Fantastical One, and so none at all at last? Christ after his Resurrection said to a Disciple, 
Luk. 24.  Feel me, and see. Then it seems the Truth of his Body might by proved by Sight and Touch. He also said, 
John 14.  I leave the World( viz. in bodily presence) and go unto the Father. But Papists bring him back again with a powder. And the Angel thought 'twas a good Argument to prove Christ was not on Earth, 
Mat. 28.  or in the Sepulchre, because he was risen. But these Men mend his logic: for they will have him risen, and here too. Strange Miracles indeed; or stark staring madness rather.  

Conc. tried. Sess. 13. c. 4.& Can. 2. &c.  And secondly, The Substance of the Bread is changed into the very Body of Christ, and the Substance of the Wine( it should be Wine and Water mixed) into his very Blood. So that here is still Figure, Form, and taste, and Smell of Bread and Wine: but not one bit, or drop of the one, or other left. You cannot be a True Believer in the Popish sense, unless you will be an errand Sot. Sense, as well as Reason, must be denied, for that. There is nothing, say they, but the poor Species or Accidents remaining. And so those Accidents must subsist without a Subject, contrary to the very nature of them: whose Being is to Be in something. As, to instruct the plainest Christian; you have Whiteness, Roundness, Thinness, and the like, before your eyes: but 'tis the whiteness, roundness, thinness of Nothing. So gratefulness of smell to the Nose, and pleasantness of taste to the Mouth: but gratefulness and pleasantness of Nothing still. For Christ's Body is not( they confess) white, round, and Thin: nor his Blood, grateful and pleasant. And Bread, and Wine, there is none at all; you hear, and must believe. This is their Bedlam Doctrine! Besides, Christ, under those Species or Accidents, did 
Mat. 26.29. Patet quòd ipse Dominus Eucharistiam unà cum Discipulis ederit& biberit: Chrysostomus notat ideo Christum ipsum edisse& bibisse ut tranquillo animo ad communicationem mysteriorum induceret. Paraeus in loc.  eat and drink his own Body and Blood. Yes; they cannot deny it. Why then the Body and Blood of Christ was in his own Mouth and Stomach, and yet sitting at the Table with his Disciples at the same time. 'twas broken and whole; eaten and uneaten, and all at once. Nay his Blood was  shed, and in the Cup, and thence drank by himself, yet not one drop thereof all this while missing out of any Vein of his Body. Ay, and to confounded us, the Eater was the Thing Eaten; and the Thing Eaten was the Eater too. For with his Body he did eat, and 'twas his Body that he eat. So his Disciples did eat him as Crucified and Dead; his Body broken, and Blood  shed: but he was still alive, untouched, and before their faces. Did our blessed Lord thus bless the Bread; or did he rather curse it, to destroy its substance for the generating such Monstrous Goblins? But who can longer stay in such a Bedlam, to hear the Ravings of such Spiritual Madmen! 
Hos. 9.7. Jer. 50.38.  For they are mad upon their Idols! Scripture doth assure us, 'tis true Bread and Wine, that we receive in the Holy Sacrament, Matth. 26.26. Mark 14.22. Luke 22.19. And the Blessed Apostle calleth it Bread no less than thrice after the Consecration, 1 Cor. 11.26, 27, 28. And calls the Cup, the Communion of Christ's Blood; and Bread the Communion of his Body, Chap. 18. v. 16. Not, as the D●lirant Romanists, A Conversion into the One and Other. But I will hasten unto those remaining.  
Thirdly, This prodigious Feat may be performed by every sorry Priest, that pronounceth as he should do that Charm of theirs( as they truly make it) Hoc est enim Corpus meum, &c. And so a pitiful, wretched, sinful Mortal shall do more than ever the Almighty did himself. God indeed made the Creatures out of Nothing by his Word: but these Nonsensical, most horrid, and most monstrous Blasphemers make their Creator of a Creature by their words. And that not only One such Creator, but many thousands in one day; and many millions in one age. Oh the Amazing Patience of Heaven, that will endure such affronts of Hell, which the very Earth hath greatest reason to tremble at the hearing of! But,  

council. tried. Sess. 13. c. 5.& Can. 6.  Fourthly, This Bran-Idol, when they have charmed it into a Deity thus, must be fallen down unto, adored, and worshipped as the Sacred Majesty of Heaven and Earth! Come, ye most sottish among all the Heathens, and learn Idolatry from these nicknamed Christians. You ancient Romans, used to make your Gods of wise, at least of voliant Men. So did the Greeks before you choose a Reasonable Creature to make their God of. The Egyptians, more brutish than the rest, would yet have a Living Creature for their 
Apis.  chief Deity. But Papists take a senseless Lifeless Thing: a Wafer Cake. First sown, then mowed, after brought into the Barn, there threshed, thence carried to, and ground in the Mill, sifted, and kneaded in the through, backed in the Oven, and Godded by the Priest, at last. But other Parts of the same Corn do serve for other uses. red Esay 44.15, 16, 17, 18. &c.  

Id. Sess. 22. c. 1, 2, &c.  5. And because this is not vile enough as yet, They Sacrifice this God of theirs unto their God. What though they draw no blood, as Jews, and Heathens use? For they call it An Unbloody Sacrifice. A Sacrifice they make of him notwithstanding. And were Christ in their reach, who can doubt but they would make him bleed too, as well as they do his Members: with whose Blood they have been so long, and are so often drunk? How do they clear their kin to Herod, Pilate, and the Jews! Those once of old made Christ a Sacrifice; and they do it a-new, and every day. Yet this their wickedness, they say, will expiate Sin. Yea, 
Ibid. Sess. 22. Can. 3.  and do good to the Dead as well as Living, by the Opus Operatum. For what care they, though God hath said, there is no more Sacrifice to be for sin: but that once made by Christ upon the across hath fully, and for ever done that work? See Hebr. 7.27. and 9.12, 25, 26, 28. and 10.10, 12, 14.& v. 26.  
Lastly, To complete their Abomination, that it may be purely Savage, as well as plainly Monstrous, having done all this, they have not done, Until they eat their God at last. We have red of cannibals that devour the flesh of Men. Tush! They are Saints to Papists. For, They devour their God! O ye vile Roman God-eaters! 
Mat. 15.17.  Doth not what enters your Mouth, go into your Belly, and thence is cast out into the draft? And have you not great veneration for this Deity of yours at last? But why spend I further time upon their Fulsome Eucharist? What Engine hath the Magazine of Hell more apt for beating down at once, Religion, Reason, and Common Sense, than this? Deny Popish Sacraments to be the very Quintessence of Folly, falsehood, Absurdity, Blasphemy, and Idolatry; and scape the Brand of a Brazen Face, or Leaden Skull, who can!  
Heaven hates; Earth should abhor them: as being only fit for Hell, from whence they came.   

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

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

1. Manner.  2. First for their Manner of Excommunicating: that is, of their debarring Men from all Communion with the Faithful, in every Ordinance, and giving them up unto the Devil, and rending and tearing them from off God's Earth, exposing them to all miseries of this Life, and unto Death itself at last: Their manner of thus Excommunicating( nothing ala● of kin to that in Holy Scriptures; which bard indeed from the privileges of a Christian until Repentance, whereat it only aimed, but meddled not with Life, or Liberty, or Estate) is reported by Gratian in the Decrees, after this fashion: 
cause. 11. q. 3. c. 106. De●ent.  Twelve Priests ought to stand round about the Bishop with lighted Tapers in their hands, which at the end of the Curse or Excommunication, they ought to throw upon the ground, and tread upon with their feet: and then a Letter is to be sent throughout the Parishes, with the Names of those Excommunicated, 
Cent. 13. c. 6.  and the Causes of it. The Magdeburgenses tell us also that they used to ring a Bell at doing of it. Whence is made up our Proverb of, Cursing by Bell, Book, and Candle. Our Dr. Willet adds, That they curse the Party Soul and Body to the Devil: and say, Let us quench their Soul in Hell Fire, if they be dead, as this Candle is put out,( and therewith one of the Lights is presently extinguished): if they be alive, let us pray that their Eyes may be put out, as this Candle( and so out goes the second): and that all their Senses may fail them, as this Candle loseth its light;( and so the third is gone.) And indeed the Annotations on the Decrees, last quoted; say, that Burchardus and Ivo quote many other things about Excommunication from a Council at rouen: but where to find it I am not ware. This fiery way of Popish Cursing, hath given Learned Men occasion to interpret, 
Rev. 13.13.  The Beast( on both sides taken for the Antichrist) his making Fire to come down from Heaven, of Papal Excommunication. The rather too because 'tis Papal Pride to call their Anathema●s by the name of Lightning. And what a strange Device is here!  
3. But see the Causes whereupon 'tis done. 
2. Causes.  He that will consult their S. Antoninus, 
Sam. part. 3. Tit. 24.  may find many scores of such, which I shall not insist on. A sober Christian would believe that surely nothing less than Incorrigible Whoredoms Thefts, Debauchery; or some vile Blasphemies and damnable Heresies; at least some Flagitious Methods repeated, and not repented of upon meet admonitions, should be able to draw this Spiritual Sword that cuts so dangerously. The only Instance of the use hereof in the New Testament, was upon an Incestuous Person. But were this course taken, how should Priest, Bishop, Cardinal, and Pope himself escape? Let the Reader note their special care to save their own Bacon; when they will not have the lesser Censure pass in the Point of Whoredom. For their Ungodly Law saith; 
Grat. Decret. Dist. 34. c. 4. ●q●i non ha●et U●o●em,& pro U●ore Concubinam, à Communione non r●pellatur.  He that hath not a Wife, and instead of a Wife a concubine,( that is, in plain English, who drives a trade of Whoring) let him not be barred from the Communion. Very honestly, at least wonderfully wisely done! Well: but you will think it must be a gangrene surely, that makes the Limb to be cut off! Yes, yes; hear and wonder.  

Magdeb Cent. 8. c. 7. Peccata Gubern. Eccl.  Pope Gregory the 3d, in a Synod at Rome, did thus curse the Clergy-men that did not wear short Hair, but let it grow forsooth. An horrible Crime!  

Cent. 13. c. 6. de clavae ligante. Ibidem.  Pope Nicholas the 3d, Excommunicated whosoever should bear Office above one Year.  
The Pope's Legate served others with the same sauce, for refusing to bear his Charges as he rambled up and down France.  

S. Antonin. Sum. Pars. 3. Tit. 24. c. 72.  But they have a solemn Curse once every year against ten sorts of Persons: amongst whom are all heretics, their Favourers and Abettors, if they but privately feed them; that is, all sincere professors of Christianity: then all that hinder Victuals coming to the Pope's Court( good reason, whose God is their Belly): and all that disturb those that go on Pilgrimage to Rome: with other such like great impieties!  
But why should we travail far abroad, when we have such plenty of these kind of Instances at home? And here I cannot pass by( how small soever the Censure may seem to any) that Interdict which the Arch-Bishop of Canterbury, in Popish times, gave out against the London Churches, for that notorious ungodliness of theirs, 
Acts and Mon. K. Henr. 4.  not ringing their Bells when he went through the City: as Mr. Fox reports it; that I may not sand my English Readers unto Latin Authors needlessly.  
It went near to fare as ill with the Priory of Worcester upon a like heinous provocation, of not saluting that Bishop with the Bells: but that the Arch-Bishop very happily comes in and takes the business up. 
Id. ibid.   
But London is the less to be pitied, because it would not take fair warning. For a former Arch-Bishop had Interdicted her, for suffering the Arch-Bishop of York to hold up his across there, 
Id. K. Edw. 3  in the presence of Canterbury.  
But those English Bishops speed a great deal worse, who received their Investiture from their King. For they were, every Man of them( for all him, good Man, who escaped narrowly himself) no less than Excommunicated. 
Id. K. Henr. 1   
And so were they, that kept the Castle and Town of Tunbridg, in the Kings Right, and by his Order; till the lawful Heirs were of Age; but against the Will and pleasure of the Arch-Bish●p of Canterbury. Though the King himself indeed had mercy shown him.  
After the same rate were the Kings own Servants and Counsellors served by the Arch-Bishop of this See: forsooth, 
Id. K. Edw. 3  for Treason against his Grace, and other troubles; as he is pleased to phrase it.  
But their S. Becket, or Sir traitor rather, thunders from off the Earth, and down as low as Hell, vast numbers of Clerks, Bishops, and Nobles. And wot you why? 
Id. K. Henr. 2  For mere Loyalty and Obedience to their Lawful Sovereign. Such as these use to be the Familiar Causes of this Popish Thunderbolt, which in their meaning shall destroy both Soul and Body of such as will not lick up the Dust of their most holy Feet.  
For a conclusion of this Point, see their profaneness in the horrible abuse of Excommunication from one of the Fathers of the Jesuits( and they are the truest Sons the Pope hath any) in a Book commended by the University of douai, and licenced by the Provincial of the Order, thereto impowerd by their General, now just threescore years ago. His complaint is this; We are fallen now, saith he, 
D. Auroul●. Flor. Exempl. Tom. 1. Tit. 63. Ex. 9.  into those Times, that if a Person hath but lost his Rakes, or Mattock, or his Fork, he thinks he cannot find them by any more convenient means, than by the Sentence of Excommunication, viz. upon the Stealers of them. Such was their trifling Custom with this tremendous Censure. Yea, 
Sess 25. c. 3. Inter Dec. Refor.  their tender conscienced Council of Trent taketh great care that no Excommunications for discovery,( as they are called) or for lost, or stolen Goods, should pass by any other Person than the Bishop himself, forsooth; and then with a deal of circumspection likewise. Which plainly sheweth the monstrous profanations common with them; and what trivial Causes drew their Spiritual Sword! 
Sum. Angel. Verbum Excommunicat. decasibus.  But he that is not satisfied yet, I'll undertake may surfeit, if he please, with silly Cases wherein this dreadful Censure lies, recorded by their learned Angelus de Clavasio.  

3. Subjects.  4. But the Subjects hereof are yet more wonderful with them! No Man, nor Woman, if the Pope be thoroughly angered, 
1. Men.  whether he or she be living or dead, can possibly scape this Thunder-bolt. A Man may well wonder that the Dead 
Dead.  can't rest in peace for him: but his Curse must reach as far as those! for if they be already blessed; are they not out of the Pope's Gun-shot? And if they be already cursed; pray have they need of any more additions from the Pope unto their misery? But he that could deliver a Sinners Soul from Hell,( as they confidently 
See that, and of other also, Book 3. Ch. 3.  tell us, he did the Heathen Persecutor, Trajanus) may he not by as likely reason fetch down a Saint from Heaven too? howe'er the difficulty seems not great to thrust one out of the Prison Courts, into the Dungeon: from Purgatory, I mean, into Eternal Torments. 
Sess. 8. Tom. 3. ap. Surtum. And ●o● Acts and Mon. in Rich. 2.  This is sure, the grave Council of Constance cursed and Condemned, not only Wickliffs Books, but both Himself, and Memory also, more than forty years after he was dead, and butted; and commanded his Bones to be digged up again, and thrown far away from Christian Burial, because he was now an Excommunicated Person. And His, or some bodies Bones for his, were burnt( for the Marks discovered not whether they were catholics or heretics) and the Ashes of them thrown into the River. But examples need not in this case, when the jesuit lately spoken of, D. Auroltius, gives us both the practise of the Romanists in this case, and the weighty Reason of it. 
Flor. E●. Tom. 1. Tit. 62. Ex 1  Although, saith he, the Dead cannot properly be Excommunicated or Absolved, because they are not under the Churches Jurisdiction: yet in-as-much as they are in respect of their Bodies, either in the Bowels of the Earth, or upon it, the Church for Terrors sake Excommunicateth, or Absolveth some. And bravely done too!  
But for the Living, 
Living.  no Order or Degree of Men can escape their Clutches. Emperors, Kings, and Princes to be smitten with this Lightning, is less wonder: but Popes themselves to be blasted by it, is amazing! especially since we heard their Holy Law declareth them such Sacred Wretches, 
Dist. 40. c. 6. Si Papa.  that if they carry Cartloads unto Hell with themselves, no Man may presume to say unto them; wherefore do you so? And yet we find, not only when their Monstrous Church hath had two visible Heads, or may be three, they have spit this Fire, and belched this Thunder out one against another: but at other times, and by other Persons, namely Bishops, 
Ans. to Harding. Art. 4.  their Popes have been Excommunicated. Our Excellent Jewel hath collected many Examples to this purpose. And therefore as I have said it is less wonder that Secular Persons, though the Highest Powers, find no Mercy. And yet a sober Man would think that sovereignty should be used more kindly. But tush; Kings and Emperors, with their whole Dominions, have been often served thus; as we have shewed 
Book 1. c. 6.  above abundantly. And he that covets more, may find it in the 
Flor. Exempl. Tom. 1. Tit. 61& 63.  jesuit twice so lately quoted.  
So much for Men. 
2. Devils.  What will any say to the Excommunication of the Devil? S. Antonine is my Author of such a Feat performed by S. Bernard. The Story is thus in short; A certain Woman was six years vexed with an Incubus Devil. She complaineth to S. Bernard. 
S. Antonin. Chron. par. 2. Tit. 17. c. 5.§. 9. Daemonemque cum universo qui aderat caetu Excommunicavit.  He first gives her his Staff to lay in her Bed. That frights the Devil: but he threatens her horribly when S. Bernard was gone. She acquaints the Saint with it. He assemblies the People; bids them all get lighted Candles in their hands. And he Excomunicates the Devil with his whole Gangue, and interdicteth his access to her, or any other. And so she was perfectly freed. Was not this a rare Censure!  
But let the Devil go. 
3. Sparrows.  What will you think of Sparrows so served? sermons Discipuli tells us, 
De Tempore. Sermo. 69. ad finem.  The Sparrows used to come into S. Vincent's Church, and foul it scurvily. And when they could not be shut out, the Bishop of that place Excommunicates them: threatening death if they came any more, and served it so. And they never returned. Nay if any one should catch a Sparrow, and thrust it into the Church, 'twould suddenly die. Strange indeed! but somewhat hard measure, that the Sparrows had no Admonition first!  
But I have not so much pitty for the Flys though. S. 
4. Flys.  Bernard was about to consecrate an Oratory at Fusniack, 
De Vità. S. Bern. l. 1. c. 12.  and it was so pestered with an incredible multitude of Flys, that their noise, and hurrying up and down, grievously troubled Comers in. Well, no other Remedy appearing, the Saint saith, I Excommunicate them. And in the morning( alas poor sinful Flys!) They are found all dead. Behold the terror of Romish Excommunication!  

5. Nut-Tree.  'tis terrible indeed, if you consider the Nut-Tree. This Nut-Tree too much shaded the Church, 
Capgrav. de S Wo●stan. s 333.  which the Bishop was about to Consecrate. And a Gentleman, that was used to Feast and Game under it, would rather have the Church not Consecrated, than the three destroyed The Bishop hereupon lets fly his Curse, and the three was withered to its Root.  

6. Orchard.  And now I speak of a three, see how it fared with a whole Orchard at once. 
Prom. t●ar. Serm. Disc. De E. Exemp. 41.  When the Priest was saying Mass, the young Men running from that, would be gathering Fruit in the Orchard. The Priest admonished them of it: but they would not forbear. Whereupon he Excommunicates the Orchard: and therefore it bare no more Fruit. Now here was fairer proceeding: for warning was given, and not taken.  

7. An Hollow three.  But the poor Hollow three, wherein the Thief( like a Knave as he was) had hidden some stolen Plate, was to he pitied, methinks. 
Ho●. Ex. T●m. 1. Tit. 60. Ex. 2.  For the Priest pronounceth the Sentence of Excommunion upon him that stolen, or kept this Plate. And the guiltless three begins to whither. But as good luck was, the Plate being after found, and restored to its owner, the harmless three recovers also.  

8. Wood,& Fish-pond.  Yet the Wood and Fish-Pond did not speed so well. For when the Abbot, neither by Money nor Law, could recover them from a certain soldier that held them violently, 
Spec. Exemp. Dist. 9. Ex. 61.  he saith unto them; As you undoubtedly belong to us, so I forbid you, under the pain of Curse and Excommunication, to bring forth any Fruit hereafter, or any thing to their rejoicing, that have unjustly taken you from us. And for that time the Wood withered, and the Pond did yield no Fish.  

9. Manchet-Bread.  But the Bread: Oh the Manchet Bread! A Dominican, to instruct the People whom he used to preach to what the force of Excommunication was, 
Flor. E●emp. Tom. 1. ti●. 60. Ex. 3.  and what mischief it worketh on the Soul, Excommunicateth a basket of Manchet; and wonderful to be spoken, saith the Author,( more to be believed say I) the Bread turns black as a Coal. But the comfort is, A little Holy Water made it white again. Only do you hear, 'tis a shrewd adventure to mention this. For if the Churches Blessings are so cheap, as but the cost of a little Holy Water, one need not fear her Curses much.  
But the second Part to the same Tune about the Bread, 
10. White Loaf.  is in Speculum Exemplorum. The Abbot to show a Friend of heretics how the Soul was infected that lay under the Sentence of Excommunication, takes a White Loaf, 
Append. Ex. 104.  and saith, O Bread, though thou deserve not the punishment of Excommunication, yet that the Truth of Faith may be shewed in thee, I do Excommunicate thee. The Bread turns black: and within, moreover, was mossy and corrupted. But upon his Absolution, was white and handsome as before.  
Sure here's enough and spare, to show how most ungodlily Papists behave themselves in their Graceless, Shameless, and witless Censures. Worst Fools, that make a mock of Sin: and take the Name of God in vain, by sporting with an Institution that is so full of Terror! But still it serves the more to increase our Wonder!   

CHAP. VII.  
The fourth Pair: 
4. Pair.  Miraculous Penances and Miraculous Pardons. The former in this Chapter.  

1 Miraculous Penances.  THey have Wonderful Penances too. I know Penance is used by them for One of their five New Sacraments: and so takes in Contrition, Confession, and Satisfaction. But pray now let them not forget Absolution; for fear of missing Grist to Mill. Well; I use it in a narrower sense; and as our English commonly understands it, for some laborious Works imposed by the Priest, or taken on Men by themselves, to make God satisfaction for their sins. For so the 
Conc. tried. Sess. 13. c. 9.& Ca●. 13.  Antichristian Doctrine runs. The Christian teaching us, that when we have done all( and who pays God the tithe of what is due?) we must confess, we are unprofitable Servants. Our utmost then, is but our Duty. And will the payment of this Quarters Rent make amends for many Years behind? No, no; Our Satisfaction then to God is a senseless Fancy. Nay; 'tis blasphemous. Not only robbing Christians of their Comfort, who must needs lye down in sorrow for ever, because they can never satisfy; but Christ our Lord also of his Glory, the travail of whose Soul God saw and was satisfied: who made an end of Sin, and finished Transgression: who by one Sacrifice perfected for ever them that were sanctified: who hath made Peace by the Blood of his across, on Earth; and lives in Heaven to keep it: and so obtained eternal redemption for his People. And what becomes of the Father's Grace and Faithfulness, by this wicked Doctrine? Are we not assured, that whosoever believeth on the Son, his sin is pardonned; he is justified from all things; he shall not come into Condemnation; but is passed from Death to Life; yea, hath eternal Life already,( in the earnest and first Fruits thereof) with much more to like purpose? True, all this while, the Christian mourns for sin indeed, preys for the pardon, and against the power thereof, and labours mortification of the same: but for quiter other ends, than that of Satisfaction.  
Their vanity and wickedness in saying, 
Bell. de Poenit. lib. 4 c. 15.  Christ satisfied for, and so took away the Fault, but not the Punishment, viz. Temporal: is all as wise( to let the piety of it alone) as to say, A Man stopped a Fountain up, but left the Streams running: or quenched the Fire, but left the House flaming; or digged down the Foundation, but left the Building standing notwithstanding. But let them please themselves with those fond waking Dreams; and we will look upon the marvelous Penances among the Papists: First, For the Ridiculous Lenity; and secondly, For the Barbarous Severity of them.  
2. The Ridiculous Lenity of Popish Penances: 
1. Ridiculous Lenity of Popish Penances.  always remembering that the end of all their Penances, whether imposed, or voluntarily taken up, is nothing less than satisfying God's Justice for their Sins, and thereby procuring the Pardon of them, and exemption from the Punishment due unto them.  
Is it not a pretty Instance of this kind, 
Fox Acts and Mon. K. Hen. 4. Ex Registro ipsius Archiepiscopi.  that sometimes a Popish Arch-Bishop of Canterbury enjoined his Tenants, ten in number, De cariando Literam( in the Language of the Beast!) that is, About carrying Litter for his Graces Horses, otherwise than they ought to do? An horrible sin; and of a deeper die than Scarlet, doubtless! 'tis true,( poor Wretches!) they were absolved indeed in form of Law upon their devout Petition for pardon of their Trespass: but for full satisfaction this strange Penance was enjoined them. The next Sunday following they must, bare-head and bare-foot, go leisurely before the Procession, carrying every Man his Sack stuffed with Straw and Hey, upon his Shoulder, the Mouth thereof so open, that it might be seen by lookers on. And good sport, no doubt, it was to beholders.  
Erasmus, that knew our Country well, 
Colloq. Exorcism.  and Popery better, being the Religion wherein he had been educated, tells us of a Tearing Penance one Priest enjoins another,( and wisely done; for who knows how soon it might chance to prove his own case?) by Windsor in our Kingdom. The Crime was Whoredom you must note. But he is Confessed, and Absolved, upon the hard service of singing over three times the glorious 78 Psalm, Venerunt Gentes. And now he is as sound as a Fish again.  

Dialog. lib. 4. c. 62.  But Caesarius hath a notable one, whether too severe, or mildred, I matter not: for sure I am, it was ridiculous enough. A Governor of a Monastery, takes a young Monk upon a time with him abroad: as they road, a handsome young Woman meets them. The Governor salutes her kindly: and she him again. Being gone a little further, saith the Governor, to try his Youngster; This Maiden seemed very handsome. Yes, Sir, said he, and so me thoughts. But saith the Governor, One thing mars her beauty; that she hath but one Eye. Truly, answers the Young Man, she had both; for I diligently observed her. And I will observe your back, replies the Governor. You ought to have been so simplo, as not to have taken notice, whether she were Man or Woman. And he gave him words and blows too when they came home.  

Epist. Jesuit. li●es. Ep. 5. Inter. Ep. Jesuit. Chamier. E●cus. Genevae. 1599.  Well; let us lodge the business with the Jesuits. And note, in all their Orders, blind Obedience to the command of their Superiors is blazond by them as better than Sacrifice;( so they abuse that Text of 1 Sam. 15.22.) and they say, 'tis highly acceptable unto God, and meritorious of eternal Life. So the contempt, or neglect thereof is damnable sin. Now the Jesuits Disciples, that sleep longer than four a Clock in Summer Mornings, and five in Winter, are rebuked by their Governor smartly for their drowsiness and disobedience, and submit unto this Penance. At Dinner time they take up their Bed, and confessing their Fault in the Hall, carry it thrice about the room; and whilst the rest are dining, there they lye down and sleep too, if they have a mind to it. And so they satisfy for the Sin of Oversleeping.  

Ibidem.  He that is to cleanse the Garden, trim the Herbs, and prune the Trees, if he chance to hear the cuckoo, and shall imitate him; when it comes to the Governors ear, he must confess his fault, and repeat that note, cuckoo, thrice before the Brotherhood in the Hall: and so he is absoved to the great solace of all the Company, as well as of himself no doubt.  
But it went worse with him that would not spill the Wine when Father Turrian bad him. 
Ibid. Ep. 3.  For he was made to confess his fault of disobedience, and fast from Wine for eight whole days together, for his Penance. When another, that threw it into the House of Office, as he was commanded, had both the Fathers Praise, and the Delinquents eight days Wine as the reward of his Obedience. A good job, believe it.  
Why, he that was bad to set Rapes, 
Ibidem.  and Young Trees in the Earth, the bottoms upward, and the Heads and Branches downward, deep into the ground; and would rather follow the command of Nature, and Reason, than his Master, and set them, as they ought to be set, must do this Penance; Carry them thrice about the Hall, and pronounce these words, Not what Nature and my Reason bid, but what my Superiors do command, I ought to execute.  
Many other of those foolish and childish Penances may be seen in the Author quoted. 
Ibid. Ep. 5.  Which though they seem invented merely to make sport withal, the Jesuits tell their Disciples, That they shall have as many Crowns in Heaven, as they do Penances of this kind on Earth. Nay, that these Works do merit eternal Life; if with intention of the Society, and out of obedience to Superiors they shall do them. Yea, they call these 
Nec desinunt appellare suas illas Paenitentias Satisfactorias, E● piatorias,& Meritorias.  Penances, Satisfactory, Expiatory, and Meritorious.  
I was thinking to have transcribed no more; but that there is one swinging one, I can't pass over: and for a bloody Sin it was imposed, even such an one as shutting out of Heaven; I mean Adultery. The Whore-master being convicted, is enjoined the Penance of going( whether on Foot or Horseback, I cannot say) out of Bavaria into Austria,( the very next 
Say, from London to the burrow; or from Middlesex into Surry.  Province, and joining to it) and in his whole Journey,( it may be, backward and forward, two hours long) not to speak one word,( but let him look, or so, his eyes out) to any Woman. Thus do these wicked Fools make a mock of Sin. But should a Priest be honest and mary, he shall have other usage, I'll warrant him. 'twas a Jesuit said, 
Ibid. Ep. 4. N. 16.  I had rather practise public Sodomy, than mary against the Popes command. See whether they do not really make the Pope their Highest God. And how much short was that other too, who said, A Priest sins as bad in marrying a Wife, 
Ibidem.  as if he had buggered a mere.  
But to return to their Sporting Penances; and which I shall conclude, with that account a Popish Dr. of the Sorbon giveth of the Jesuits carriage in this business. 
Jesuits Morals Book 2. Part 1. Ch. 5. Art. 2. N. 21740. pag. 251.  He telleth us, This is a familiar form of imposing Penance with them; Impono tibi pro paenitentiâ quicquid hody, vel hac hebdomodâ boni feceris, vel mali passus fueris: that is, Whatsoever good thou hast done, or evil thou hast suffered this day, or week, I lay it on thee as thy Penance.  
And are not here strange Penances? Must they not be satisfactory and meritorious to a Wonder? Or are not their Authors Prodigious Atheists, that merely mock at God whilst they pretend great reverence for him?  

2. Barbarous Severity of them.  3. But let us see the barbarous Severity, if not the bloody Cruelty of many of their Penances. Their Voluntary Austerities, if we take their own words, have often proved considerably such. 
1. Voluntary.  I mean their Watchings, Fastings, Strippings, Whippings, Haircloaths, Ashes, Pilgrimages and Solitudes, whatever more are found among them. friar Cressy( that I may begin at home) tells us, 
Church Hist. l. 28. c. 17.  S. Edwold, Brother of S. Edmond, when the people of his Province would have chosen him King, after his Brothers death by Martyrdom; and the Saxon Kings joined their desire with the Peoples choice, he notwithstanding utterly renounces Secular Advantages, and withdraws himself from all society into a desert; where living with coarse Bread and Water, he mortifies himself all his days, without any conversation of Mankind. And all this upon pretence of meeting God in Prayer and Contemplation. Forgetting, that Christ forbade the seeking of him in the desert, Matth. 24.26. and his Apostle, the forsaking Christian Assemblies, Hebr. 10.25. Yea that serving one another in love, and edifying one another, and communicating often together in the Supper of the Lord,( which are great Duties of a Christian) are utterly inconsistent with an Hermits Life.  
But the poor Priest that lost his Bread-God out of the Ivory Box, 
Festival. in die Corp. Christ. fol. 53. Quoted by Reflect. upon Devo●. of R. C p. 334.  wherein he carried it to the relief of one that was sick! Alas for him, good Man, he never missed it till he should just use it. But then back goes he, dark night as it was, to seek what was lost, full sorry and sad, and sore weeping. And as he came to a Willow three, he makes( no Gallows of it indeed, but) a Rod; strips himself naked, and lasheth to good purpose, till the Blood ran down by his sides;( well he deserved it, that would do it himself rather than go without it); edging his blows with keenest words; O thou simplo Man, why hast thou lost thy Lord God, thy Maker, thy Former, and Creator? To be sure this Penance must in their reckoning amply satisfy for his Faults, or Infelicity rather. And that it did so, witness the Pillar of Fire that reached from Heaven to Earth, and shew'd him his Bran-God drop out of his Box; as there it follows.  
These are of our own growth now: but if my Genius lay in pleasuring Ladies with things far fetched and dear bought, 'twere but crossing the great Brook, and we might have Ship-loads of them. S. Francis and S. Dominick only, would afford us many Tun. He, as 
Vit. S. Franc. c. 2. &c. 3.  S. Bonaventure tells us,( that I may give you a Sample) strip'd himself naked; wore Hair-cloth next him; begged for his living; washed Lepers Feet, and wiped their Wounds, and kissed their Mouths:( and much good do his heart with it, I say): Seldom at all eat dressed Meat when he was well; 
Cap. 5.  and then seasoned with Ashes, or a deal of Water: his Drink was Water, but scarce enough of that to quench his Thirst: lay on the bare ground, with a ston or piece of Wood for his Pillow: wore no more clothes than one poor Coat: In Winter time would dip himself in a pit full of Ice: tumble in the Snow naked; and whip himself: with other like austerities.  
So 
Vinc. S●ec. Hist. ●. ●0. c. 112.  S. Dominick made tears his Bread night and day: watched frequently all night in Churches: hardly at all, or seldom came into a Bed: slept commonly as Jacob with his Head upon a ston: whipped himself thrice every night with an Iron Chain: with like severities. Nay, 
Ribadeneira in Vitâ. lib. 1. c. 5.& 11.  Ignatius the Father of the Jesuits, they tell us, went a pilgrimage to Jerusalem; wears poor clothes; goes night and day bare-headed; never combs his Hair; let his Nails and Beard grow; whips himself thrice a day soundly; lives with Bread and Water; never eats Flesh, nor drinks Wine; fasts six days of the Week; lies on the ground, and shuns every thing that might please his Body, &c. Though his Disciples doubtless have more wit, than to writ after such a Copy.  
But 
S. Antonin. Chron. Pars 3. Tit. 24. c. 14.§. 3.  S. Catherines story outdoes them all. So far from eating Flesh was she, that she could not endure the smell of it. Nay she left off all Wine, and Bread too. And lived by raw Herbs only. Her Bed was Boards; and she never plucked off her clothes. gird her self so hard with an Iron Chain, that she made her Skin to be within her Flesh. Used to watch till Morning. At last, came to sleep but half an hour in two days, and that against her will. She stood almost an hundred days without Meat, and Drink, and Sleep. And whipped her self, as S. Dominick did, with an Iron Chain thrice every day. But there I'll leave her, and their voluntary Penances, lest I should leave my Reader utterly bereft of all patience and belief too. But who hath required these things at their hands? And how vain is it to worship God with Mens Inventions?  

2. Necessary.  Let us now see a few of these imposed by others, and not upon the meanest Persons neither. 
Fox. Act.& M. in Rich. 2.  Was not the Penance laid upon the Noble Earl of Salisbury, beyond all reason Savage, when compared with his Fault? That Peer it seems had carried the Sacrament home with him to his House. And the Bishop for that Fact of his, enjoins him to make in Salisbury a across of ston, wherein the Story of that matter should be written: and after that, on every Friday whilst he lived, to come thither bare-foot and bare-head in his Shirt, and there to kneel upon his knees: and so do Penance for that Crime. Weigh well the Circumstances: and if a Turkish query can outdo a Popish Bishop, let him take him for his pains.  
But this is but a Flea-bite to what our Kings themselves have suffered, and on less occasion: indeed none at all, 
Id. K. Hen. 2.  excepting the Proud, and Barbarous, and Brutish Will and Pleasure of the Roman Bishop. Witness King Henry 2d, upon the death of Becket, whereof by solemn Oath he had cleared himself, as neither aiding nor consenting thereunto. But for all that;  
1. He must find 200 Souldiers for the Holy Land.  
2. Go himself, and stay three years there, except the Pope dispense with it.  
3. If the King went first to Spain, there he must fight against the Saracens.  
4. Not hinder, or cause to be hindered, Appeals to Rome.  
5. Neither himself, nor Son, recede from the Pope, nor his Successors.  
6. All feisures of things belonging to the Church of Canterbury, to be restored, and outlawries for Beckets Cause to be discharged.  
7. Decrees against the Church to be reversed.  
8. Besides Alms and secret Fastings, there was another Penance, shall I say, unfit for any Prince to undergo, indeed altogether unbecoming a Person of the meanest Quality to submit unto. And that was this; 
Baron. Annal. Eccl. A. 1174. N. 5. 6.  At the King's return from Normandy, he comes first to Canterbury, and at the sight of Beckets Church strips himself, and like a Servant, with his Feet bare and Body naked, saving one sorry Coat upon him, he enters the City openly, and in the sight of all Men; and like one of the poorest Beggars, walketh abjectly through the Lanes and Streets, and comes sighing and groaning to their Martyrs Tomb with fear and trembling; where that whole day, and following night, he watched with fasting. And was first five times whipped by the Bishop there, and after received more than eighty three lashes from the Monks. The next day the King, after Mass said at the Martyrs Tomb, departeth with dirty Feet; others say, bloody; without any nourishment taken all this while. Such Penance, were it voluntary, deserveth greatly to be admired at: but when 'tis necessary, and upon a Prince, is worthy of utmost detestation, by every one that hath a human Soul left him. But of this 
B. 1. c. 6. N. 2.  above.  
One more Instance, and you will see the People, whose tender Mercies are very Cruelties. The Emperor Henry 4th, being Excommunicated, and his Subjects discharged their Allegiance for the sin of Simon Magus,( so Hildebrand the Magician calls it) that is, indeed, for disposing his own Ecclesiastical Preferments without the Pope's leave( who truly was the Emperors Creature in former times; being always either chosen, or at least confirmed by him) before he can be absolved, must do the Penance of attending with his Empress and his Son, 
In vita Gregor. 7.  in the Winter time, three days and nights barefoot, begging pardon; as their own Platina doth report it; and whereof we heard 
B. 1. c. 6. N. 3.  before also.  
But enough of Popish Penances, to fill the Reader with just Indignation, as well as Admiration, at them.   

CHAP. VIII.  
Their Miraculous Pardons. 
2. Miraculous Pardons.   
NOW for the Popish Pardons. And because the Subject is more pleasant than the former, my Reader can be well content if I stay a little longer on it. There is another Name whereby this thing is known, that is Indulgences: But Short and Sweet we commonly put together. Well, what opinion Popery hath of the Thing, we may quickly see by the Council of Trent itself. 
Sess. 25. contin. Decr. de indulge.  Whereas the Power of granting Pardons is given by Christ unto the Church, and was in practise in the eldest times,( about five hundred years ago; see 
Exam. Conc. tried. P. 4. de indulge. Arg. 1.  Chemnitius;) the Holy Synod declareth and commandeth, that the use of Pardons, very comfortable unto Christian People,( as loosening the rain to all profaneness,) and confirmed by Authority of Holy Councils,( mere Antichristian upstart Conventicles) should be retained in the Church,( for by this craft they have their wealth, Act. 19.25.) So those are cursed that maintain they are useless, or that the Church wants power to bestow them.  
You see the Value of this Ware in the Popish Market. But Holy Scriptures owns not Holy Mothers Pardons; indeed are Enemies to them. No other way of Forgiveness of Sin can be found there, than from the Grace of God by the Blood of Christ, through Faith alone received. No Works of Ours, much less our Si●ver, or his Holiness's led, will serve this turn. And to say truth, some of the Learnedst among themselves are so ingenuous as to aclowledge there is no print of their Indulgences in the Book of God. 
De Indulgentiis nile expressè habemus in Sacr. Scrip. Nec in dictis antiqu●rum Doctorum said modernorum. Sum. 1. part. Tit. 10. c. 3. In principio.  S. Antoninus is thus express: We have nothing about Indulgences expressly in the Scriptures; Nor from the Sayings of Ancient Doctors; onely from Modern men. 
Art. 18. Admodum serò repertus apud Christianos. Apud priscos nulla vel rarissima mentio. Graecis ad hunc usque diem non est creditus.  Our learned Bishop of Rochester, and their Martyr, in his Answer to Luther confesseth nothing less thereof, and of Purgatory likewise: The use of them( saith he) seems new in the Church, and was very lately found with Christians. An● touching Purgatory, the very foundation( as he truly avers) of Indulgences; with the Ancients there is none at all, or very rare mention made: nor is it believed by the Grecians to this day: With much more to that purpose. But commend me to 
Contra Luther. de indulge. citant. J●ello Defence of Ap●log. P. 5. c. 7.  Sylvester Prierias, Master of Pope lo the Tenth's palace, who never blushed to publish; That they had not learned Indulgences from the Scripture, but from the Roman Church and Popes; which( saith the bold Blasphemer) is the Greater Authority. What should I trouble my Reader with more concurrent Testimonies of their Doctors, as Durandus, Alfonsus de Castro, Johannes mayor, Cardinal Cajetane; or Polydore Virgil either; or any other, when their last and best Oracle doth in effect grant the same? 
De indulge. l. 2. c. 10. Possent niti auctoritate divinâ cognitâ per traditionem Apostolorum, quomodo alia non pauca.  For, saith Bellarmine, They may have Divine Authority by Tradition of the Apostles, as other Doctrines not a few. And the best proof he hath for their Antiquity is, Non possunt adversarii hujus consuetudinis ullum assignare principium; The adversaries can assign no beginning of this custom. Very pretty! And then I trow, they may be near as old as Adam; may they not? Cain had surely almost as much need thereof as they themselves have. But by this reason the most damnable heresy that ever plagued the Church, in case the time when the Devil hatched it were not known, might pass for currant Truth. But our Lord thought the Argument good, that inferred, Therefore the practise was nought, 
mat. 19.8.  Because, from the beginning it was not so; of the Old World, that is. And we are sure, From the beginning of the New, that is, of the Gospel-Church, it was not so; there were no such Indulgences: 
Heb. 10.12, 26.& 7.27. Gal. 1.6, 7, 8.  Ergo, they are to be detested. Especially since as there are no more New Sacrifices to satisfy God, so no more New Gospels for bringing Pardon unto Men, to be expected. But for all Bellarmines pretence, that we cannot find the Original of Indulgences,( instead of his constant course in other cases, of making large vapours of Councils, and Greek and latin Fathers) he that will consult Chemnitius, shall find the Mark plain in their Mouth, 
Exam. Conc. Tr. Par. 4. l. 4. de Indulgent.  and that they are not aged yet five hundred years; as but now was intimated also.  
2. Well; but they are choice Commodities with the Romanists; and take them not for such Fools, as to Cry Stinking Fish: And two things with them commend them greatly: Their Goodness, and Their Cheapness. We will consider both. 1. The Goodness of this Commodity: viz. Romish Pardons! For the proof whereof, 
1. Goodness of Popish Pardons.  I will not flam you off with a Mountebanks Bill, or Merry Andrews Paper, however waggish Wits may construe it; but Pope lo the 10th, his noun Decretal, as I shall translate it out of Chemnitius.  
The Pope of Rome being Vicar of Christ, 
Exam. Par. 4. de indulge. ad finem.  can by the Power of the keys( whereby he takes away the fault and punishment due for actual sins,[ and Baptism makes them as white as Snow from all Original, is their Doctrine as you heard before,] the fault indeed by the Means of the Sacrament of Penance, but the Temporal Punishment due according to Divine Justice for Actual transgressions, by Means of Ecclesiastical Indulgence,) grant Pardons to the faithful upon reasonable considerations, whether they be Living or in Purgatory, out of the Superabundance of the Merits of Christ, and of the Saints; And can by his Apostolical Power, as well for the living as the dead, either bestow the Pardon itself by way of absolution, or else transfer it by way of Suffrage. And therefore all men as well the living as the dead, are delivered from so much Punishment as answers to the Pardon granted and procured.  
And is he not an heretic, or an Infidel, or whatsoever you can think on worse, that maketh any Scruple of the Goodness of Popish Pardons now? Yet if you will but hear a learned as well as orthodox Commentator on this Sacred Text; if you please, you may depose it. It is Tecelius that I mean; a Dominican friar, for his Merit created Apostolical Commissary, and Inquisitor of Heretical Pravity. 'tis true, the man before this, had the ill hap to be condemned to die, for a common Frailty, Gross Adultery, wherein he was apprehended; but 'twas a secret easy Death, Drowning in a Sack. But being made the Popes Great Pedlar for selling Pardons, you cannot in any reason think, the Knave would prove such an errand Fool, as to be like the Cook that filled other mens Bellies, but never so much as licked his own singers. Doubt not but by virtue of his Office( were there nothing else) his Sins were all as surely drowned, as himself escaped it; and now the man is as sound wind and limb as Adam was before his Fall. Well; up and down Germany trotts this jolly fellow; opens his Pack, sets forth his wears, and invites Customers with this charming rhetoric.  

Ap. Eund. ibid. Et Sleid. Comment. l. 13.  Behold; now Heaven is open round about thee; if now thou wilt not enter, when ever wilt thou? O senseless and dull hearted people; almost like Beasts, not to receive such Liberality of Pardons offered. See; 'tis in your power to redeem so many Souls! O ye hard-hearted, hard-hearted, careless creatures! For Twelve-pence thou mayst fetch thy Father out of Purgatory. And art thou such an ungrateful Wretch unto thy Parent, not to relieve him in such grievous Pains? For my part, I am excused at the day of Judgement;( if avowed Treason will acquit a traitor): look you to it. I tell thee plainly; if thou hadst but one Coat in all the World, mine Opinion is, that thou oughtest to pluck it off, and make sale thereof for the obtaining of so great Indulgences.  
Now Readers, speak your Consciences, did ever Moorfield Stage afford more powerful Arguments for bringing Customers in for the balsam, Cramp-ring, or Present Remedy for the blanch, than this fellowes Pulpit did for his precious Pilgrim-Salve of Pardons? Considering how he further thundered against those men that spake against the Indulgences, that the trembling Vulgar feared the Heavens would fall, and Earth would swallow them up. Then for the Purchasers, he added, they were cock-sure of Salvation. And, as soon as ever the Money chink'd in the Box, the Souls in Purgatory were slown to Heaven. Nay, that the Pardons were so Sovereign, that though a Man had ravished( which is indeed impossible) the Virgin Mary, he should be free from all Pain and Fault. With a great deal more of Blasphemous stuff of the selfsame piece, which may be seen in the Author quoted, who lived upon the Time, and in the country where 'twas vented; and wrote down the Passages in the very Phrase they were delivered in, as himself assures us. Who now but wonders at these Monstrous Pardons? whose Ear but tingles, and Heart trembles at such Bedlam Blasphemies of the bottonles pit? And yet this profligate Wretch affirmed Salvation so sure thereby, that he would pawn his own Soul for them. But the Atheist would not venture his Body; having found by his former Roguery how hard a matter 'twas to save that from drowning.  
Are not Popish Pardons now, in their sense, a very Good Commodity? And he that commanded Light out of Darkness, and can bring Good from Evil, made them so in the Event; without an Irony. For upon this very Occasion, Another friar, Luther by Name, was stirred up to be Gods Agent against this Factor of the Devil. So that hereby the Gospel, which for so many hundred years before had been hide under a cloud of Darkness, shone forth now with Glory, to the plain discovering of that Man of Sin, whom the Lord is ever since consuming with the Spirit of his Mouth, and will ere long destroy with the Brightness of his coming. Amen.  
But to make further progress in such a notable point of Popery, I have but one advertisement to give you by the way, and that is of service to the present purpose likewise: Namely, that the wisdom of the Roman Chair is such, as not to trust so great a Treasure in any other than its own hands. Therefore a Single Bishop is fobbed off with the bare Fees arising from the Grant of Forty dayes Pardon; 
council. Lateran sub Innocent. 3. Cap. 62.  and more Bishops together, but with those of Granting one whole year. This little snip must serve their turns, whilst the Pope reserveth the power of disposing as full and large Indulgence as he pleaseth. Accordingly in the year 1300 a 
Plarina in vità ejus.  Pope called Boniface 8.( by an Antiphrasis, as Lucus a lucendo, quia minime lucet) ripend the Invention of bringing more water to the Popes Mill; and in imitation of the Old Testament,( as indeed they are more Jews than Christians) ordained a Jubilee every hundred year. And whosoever now, he declared, would visit the thresholds of the Apostles,( that is, St. Peters and S. Pauls Church at Rome) should have the full remission of all their sins. Fairly offered at the first opening of shop! But beginners must allow good pennyworth; to force a Trade. And this Tradesman did not miss his mark. For saith the same Author, so great a multitude flocked to Rome, 
Ibidem.  that though the City was wide and large, a man could scarcely walk the streets. This Founder was the Pope, of whom they writ, He entred as a Fox, reigned as a lion, and dyed as a Dog; as we shall further hear 
Chap. 12. infra.  hereafter.  
But put the case that for want of health or money, or so, a body should not be able to get so far as Rome; or say, one should not have the good hap to live till the hundred years were come.  
Why, for the last case first; Holy Fathers tender care( to fill their pockets sooner) have ordered since, that this Revolution shall not be so long a coming. For 
Idem in vità Clem. 6.  Clemens 6. reduced the Blessed Time( thank him hearty) to fifty years; and yet you shall be as well forgiven as before. Yea 
Onuphr. in notis ad Platin.& in Rom. Pont. Chron.  Urbane 6, out of more tender compassion to mans mortality, brought the Tale to three and thirty years. At last Pope Zystus 4, overflown with pitty towards human frailty, fixed the Jubilee, as it stands, at five and twenty years; with the old Blessings notwithstanding. 
Idem in vita Xyst. 4.  And yet a man no wiser than myself, would marvel that among so many merciful Popes, not One could ever be found to bring that happy year into a narrower Compass for the good of sinners, whereof they have good store no doubt. As for example, that it might be Biennial, or Triennial; or Quinquennial at the utmost. But that would utterly mar the market: for common things will quickly grow dog-cheap we know; and a word is enough to the wise.  
But in the other Case; if a man can't get to Rome, what then? why then, he must be even content to stay at home; and yet his turn may be served well enough too. And though 'twere very fair in me to regard mine own countrymen only, yet because a Plenitude of kindness in Me, suits well with a Plenitude of Pardons in the Pope, I will pleasure Foreigners also; yet so as to stop two gaps with one bush the while. The form then of the Popes Pardon for this occasion runs thus, as we find it in Chemnitius.  
Raymund Ambassador to Germany, 
Exam. par. 4. cap. 4. De Multipli●atione Jubilaeorum, &c.  Nuncio and Apostolical Commissary. Be it known unto all men that the Pope hath granted, to all the faithful of both Sexes that shall lend their helping hand for the defence of the Faith against the Turks,( that is, who fill his Holiness Coffers) according to our appointment, those very Indulgencies Pardons, and Dispensations, which they should have had in case they had visited the Churches of the City in the time of Jubilee. And he hath granted also power to choose their own Confessor, Secular or Regular, to absolve them, &c.  
If any be yet doubtful whether this will fully do his business let him but have the patience till the next Property be considered, and I undertake he will be fully satisfied. This I would fall on instantly, but that I think 'twill please my Reader to see the form of Absolution also. Well one short and sweet, amongst many there, I will not grudge him. This is it.  
I by the Authority of Christ, and the Saints Peter and Paul, and our Lord the Pope, committed to me in this case, and granted for thee, do absolve thee fully from all thy sins sorrowed for, confessed and forgotten, and cases that are reserved to the See Apostolic, as far as the keys of Holy mother Church can go, and for thee is granted, and to me committed. And I remit unto thee all pains thou oughtest to suffer in Purgatory; I shut the gates of Hell, and open the doors of Heaven unto thee: what good thou hast done or shalt do, let it increase thy Salvation, and Gods favour to thee.  
And so you are welcome, Gentlemen. Pretty good shift, you see, may be made in case you stay at home in the year of Jubilee. But twill be better still in what comes next.  
3. The Cheapness of them must have the second place. And you shall find the Penyworths are as good as any reasonable person would desire. 
2. Cheapness of Popish Pardons.  'tis true, you must not look to have them all of a price, nor to hold ever at the same rate: For a roundlet of good w ne is better worth than a quart bottle of the same; and the market doth often rise and fall for the same commodities. But take one Pardon with another, and one time with another, I know not where a man can mend himself, or get so good a bargain as at Rome. To clear this, let us consider, that in the world there is One sort of people do not care to work, but they have money though; and which they can part with too, when there is a good occasion. Another sort there is, with whom coin 'tis true, is scant enough; but they can buckle unto business lustily notwithstanding.  
Well now; to see the tender and affectionate care of Mother Church or Father Pope,( for all's one) in making good provision for them both.  

1. For the Poor.  You good people, that have no money, out of very pity I will serve you first. You would gladly have your sins forgiven, and lie as little while in Purgatory as might be; would you not? And in order hereunto you are contented to take pains, are you not? Go to then. If you live far off toward Venice, or that way; do but get you to S. Maries of the Angels, at assize, and you will not repent your Journey. There is full Pardon to be had at easy rates, I promise you. Let Bernhardines Rosary show what they are, and how they may be compassed.  
St. Francis upon a time praying in his Cell, 
Ap. Chemnit. Ex. Conc. tried. P. 4. c. 4. S. De Multiplic. Jubilaeorum. ad fin. Qui datus es in lucem gentium.  an Angel calls him to the Church, where Christ, the Blessed Virgin, and Angels tarried for him. Being come, saith Christ to him; Francis, who art given for a light to the Gentiles, ( their Trade is Blasphemy, you must note,) ask something for the Salvation of Souls. Francis answers; I beseech thee for this Grace to Mankind, that all and singular coming to this Place, and entering this Church, may have Pardon of all their Sins full and wholly. And I beseech the Blessed Virgin, the Advocatesse of Mankind, that she would help me in obtaining of this svit. Christ replies; 'tis great enough that thou askest, Brother Francis; but thou art worthy of more. I grant thy request; but will have thee go to my Vicar, to whom I have given the Power of binding and losing in Heaven and Earth, and demand the said Indulgence in my Name. Away packs Franc. in the Morning unto Pope Honorius: asks him to grant full Indulgence, without Offerings, in that Church, for the Honour of the Virgin Mary. The Pope answers, he can't do it: for he that will have a Pardon must deserve it, Ponendo manus adjutrices;( Our Lawyers call it, Pone legem: but the plain English is, 'tis Money makes the mere to go.) Yet, saith the Pope, How many Years of Indulgence would you have? Franc. answers, He was not for Years, but Souls: that whosoever enters that Church contrite, and confessed, may have full remission of all his Sins, Fault and Punishment, from his very baptism to the day and hour of his entrance thither. Adding, that he did not demand this from himself; but in the Name of Christ that sent him. The Pope hath then no more to say; but done it is, as he desired. Franc. now is jogging. But where is your Bull, saith the Pope? Quoth he, I will have no Instrument; but let the Blessed Virgin be my Paper, Christ my Notary, the Angels witnesses, and Francis his wounds the Seals. So on the first of August( Lammas Day; that the Reader may not forget it;) and all day long, this Cheap Bargain may there be had.  
That ever Hell should bring forth such an uncouth, frantic Monster upon Earth! red again 2 Thess. 2.10, 11, 12.  

Ibid. S. De Indulgent. Station, &c.  But if you chance to live in Germany, there is a Robin-Hood's peanyworth to be had. In the Cathedral Church at Hildsheim, you have a Table hanging to public view, that tells you, He that says this Prayer devoutly every day, shall have 8000 years of Pardon both from punishment and fault. Look you there, for one prayers devoutly saying, a Lease of 8000 years of Pardon! And pray now what would a Roman catholic reckon the Reversion worth after that terms expiration? But now I think on't, some narrow throat may chance to keck in getting down 8000 years. For say the World should not last so long, 'tis certain Holy Mother tells us, Purgatory ends with that; though we well know it began but t'other day. But well fare a true catholic swallow; with whom not onely this, but a Pardon of some hundred thousand years will go down glib. 
Ibidem.  For this Author tells us, he saw Indulgences that reached to Many hundred thousand years. And you shall see as much yourselves from very good Authority by and by.  
But what's all this, you'l say, unto our countrymen, that have no mind to go over the great Brook; unless their old Saints wonders would revive, of Crossing the Sea by land, or dry-shod, at the least? Well; they are not forgotten; though England always useth to be kind to Strangers first. And to assure them that I do remember them, I would advice them, though they sell their Dishes and Spoons, or pawn their Shirt upon their back,( for I am not fully of Tecelius's mind, to sell an onely Coat upon it,) I would I say advice our English Romanists to get by all means that Peerless Book, called Horae Beatae Virginis ad legitim. Sarisbur. Ecclesiae ritum; I tell them plainly, I do not think a Pilgrimage to Rome last year, the Year of Jubilee, 
Anno 1675.  that stood them( may be) in 500 l. would be of better service to them, than this low-pric'd Commodity of hardly 5 s. cost. I will give them but a very taste thereof; though many another sweeter Morsel may be happily found therein, and sand them to the Book itself to fill their Bellies there.  
First and foremost for One, 
Horae B. Virg. fol. 48. Edit. Paris. 1534. 4to.  and that no very long Prayer neither, to the Virgin Mary, all that are in a State of Grace( that is, that have confessed them to a Priest, and are absolved, for there's no more nor less in that,) and shall daily say devoutly that Prayer before our Blessed Lady of Pity,( that is, her Image,) she will show them her blessed Visage,( an excellent sight!) and warn them the Day and the Hour of Death,( better still!) and in their last End the Angels of God shall yield their Souls to Heaven,( best of all;) and there will be obtained( no matter when) 500 years of Pardon, granted by Five Holy Fathers Bishops of Rome.  
Verily 'tis great Wages for a very little work: Let them look to it whose shoes are made of running Leather, as far as unto Rome itself; lest they go further and fare worse, as we use to say.  
Well, but a little onward in that Book, 
Ibid. fol. 66.  and for a deal less work, you have a Reward that is far more ample: Ten thousand years of pardon for one very short prayer, with a Pater Noster, and Ave-Mary after it. Onely, you must be sure to neck the Season; 'tis at the mass, just between the Elevation of our Lord, and the three Agnus Dei.  
But such as are for more pains-taking, 
Ibid. fol. 62. ( and 'twill fetch no Blood, nor make them sweat, I'l warrant them,) let them but before the Image of pity devoutly say Five Pater-Noster's , and Five Ave's , and a Credo; piteously beholding those Arms of Christ's Passion, and then— What then? Why, then they shall have Thirty two thousand seven hundred and five and fifty Years of Pardon. And this is now so good a Lease upon so small a Fine, that I dare say it, No Scriveners shop in London can show the Payr on't. Not a Farmer in our Parish but will say, 'tis full as good as any Fee-simple in the World.  
Yet I am much mistaken, if the Reader will not say, this Bargain following is a better Pennyworth than any of the former. 
Ibid. fol. 69.  For upon devoutly saying but a middling Prayer before the Crucifix, Pope John 3d hath granted as many dayes of Pardon as there were Wounds in the Body of our Lord at the time of his bitter Passion; the which were five thousand four hundred threescore and five.( Not one more nor less you may be sure. A great Secret to the poor heretics.) But here's not half the Bargain yet: For Pope Sixtus hath granted to all them that in a State of Grace( at any time to be had with a wet finger, as you heard,) say it immediately after the Elevation of the Body of our Lord, CLEAN REMISSION OF ALL THEIR SINS PERPETUALLY ENDURING.  
Here's now a Purchase worth the having; and yet which in a manner costeth nothing: SIXTUS, I say, for my Money! All, and for ever gone, at once! This clearly bears the Bell away from all! But by this time, methinks, your own turns( my Friends) may be served sufficiently; and you are sure at leisure to bestow a little Charity on your Neighbours and Relations now. Well, that same blessed Book is as good a Tool too for such like Jobbs as e're was handled. For whosoever will but say S. Brigitts fifteen 
Prayers beginning with O Jesu. Ibid. fol. 60.  Oes, which she was wont to say daily before the Holy Rood in S. Pauls Church at Rome, one whole year; he shall deliver fifteen Souls of his next Kindred out of Purgatory; convert other fifteen Sinners to a good Life; and preserve fifteen other good men, as he found them. Nay, and doing good thus to others, we do ourselves more good: for it follows; Whatsoever we desire of God, we shall have it, so it be to the salvation of our Souls.  
O what great Bargains are these! and cheap enough in any Womans Conscience! And what a precious Cabinet is that Book, wherein so many choicest Jewels lie! But alas it is not likely that I have tyth'd them to you. For besides Prayers that bring Pardons for Dayes, as 
Fol. 45.  forty, and 
Fol. 66.  one hundred, and 
Fol. 72.  three hundred, and 
Fol. 76.  five hundred, and 
Fol. 66.  three thousand, and 
Fol. 78.  four thousand, and 
Fol. 73.  ten thousand; you have those likewise that have for Years, and in this fashion; for 
Fol. 74.  three, for 
Fol. 66.  seven, for 
Fol. 72.  five hundred, for 
Fol. 75.  three thousand, and 
F. 66.& 85.  ten thousand, and 
Fol. 73.  ten hundred thousand: and who knows how many more besides those I reckon? Yet all this while, I speak not of Deliverance from temporal Evils, not from sudden Death; no nor from Hell itself: In all which cases there are Receipts with a Probatum est upon them.  
But this shall serve me for my Charity to the Poor.  
4. Now, you M●nyed men; you are not for Work, 
2. For the Rich.  I know. No matter. Will you stretch out MANUS ADJUTRICES? You know the English well enough: Do but bid roundly; Rome will deny you nothing. Take but my Counsel; and if, of all men in the World, you be not both first served, and best sped, call me false Prophet whilst you know me. The Poet Mantuan was a currant catholic, you'l confess; and I believe, one that better knew Mother Church, than she did her self. Hear what he saith: 

— Venalia nobis  
Templa, Sacerdotes, Altaria, Sacra, Coronae, 
Lib. Calamit. 3.   
Ignis, Thura, Preces; Coelum est venal, Deusque.   

Here's all set to sale,  
Churches, Priests, Altars, Masses, Crowns and Fire,  
Incense, and Prayers; Heaven and God for hire.    
I hope the Fears of your Discouragement are going off. A latter Zealot of their own, Onuphrius I mean, 
In vitâ Hadriani 6ti.  will give another lift thereto. He gravely tells you; Pecuniâ nihil non parare est; maximè Romae. Any thing may be had for Money; at Rome especially. Is it not a little better with you now? Doubt not a perfect cure before I have done. Ponder well those Elegant Rythmes( for I will not disgrace them with the Dull and Common Name of Verses) graved on an Ancient ston in the Cathedral Church of S. Stephen at Bourges; and then I am secure that you may sleep on either side. You will find the Terms so fair, and fully also in your power, that you cannot miss; but must speed well, and if you will yourselves. Pray do but red and judge impartially. Wherein to serve you, you have not onely the 
Ex Chemn. Exam. P. 4. c. 4. S. de multiplic. Jubilaeor.  True Original; but for the benefit of English Customers, such a Translation set against it, as my dull Muse could reach to.  
Hic des devotè, Coelestibus associo te:  
Mentes aegrotae per munera sunt ibi lotae.  
Ergo venitote gentes à seed remotae;  
Qui datis estote certi de divite dote.  
Te precor accelera, spargas hic dum potes aera,  
Et sic revera securè caelica spera.  
O tu si scires, quantum data prosit ibi res,  
Tu juxta vires donares quod dare quires.  
Te miser à poenâ dum tempus habes aliena,  
Ut tibi sit poenae venia, sit aperta crumena.  
censors coelestis fabricae qui porrigit est is,  
Ex hoc sum testis, vos hic mundare potestis.  
creed mihi, creed, coeli donaberis aede;  
Nam pro mercede Christo dices, mihi cede.  
Hic datur exponi Paradisus venditioni;  
Currant ergo boni, rapientes culmina throni.  
Vis retinere forum? Mihi pendas pauca obolorum,  
Pro summa quorum reserabitur aula polorum.  
Hic si largè des, in coelo fit tua seeds,  
Qui serit hic parcè, parcè comprendit in arce.  
Cur tardas? Tantum nummi mihi des aliquantum;  
Pro solo Nummo gaudebis in aethere Summo.  
Give here devoutly, and I'l join thee to Heav'ns band;  
For by the giving hand, sick Souls washed whole there stand.  
Come people then I say, that live full far away;  
Your Cash if down you lay, be sure you I have rich pay.  
I pray thee friend make hast; throw in now while thou ma'st,  
Thy Money, and at last ne're doubt of Heaven to taste.  
O, if thou didst but know, how much thy gift would grow,  
Here thou wouldst quickly throw, all that thou hadst to sow.  
Poor wretch, I'd have thee fain, whilst time is fly thy pain.  
That thou mayst pardon gain, open thy purse amain.  
Heav'ns fabric he shall see, that now to give is free;  
I am a witness t'ye, you may here cleansed be.  
Trust me, trust me, hereby thou shalt be placed on high,  
And for reward shall cry to Christ, Make room, 'tis I.  
Here Paradise is set to sale, and therefore let  
All good men run and yet the highest room they'l get.  
wouldst have the Market thine? Then spend a little coin,  
This will unlock those fine doors that in heaven do shine.  
If thou give largely here, thy way to heaven is clear,  
To give much if thou fear, thou must have meaner cheer.  
Why dost delay to come? Give but some Money, some:  
For Money 'tis alone, that thou shalt have Heav'ns Throne.  
Here's Doctrine with a vengeance! And whereby Solomon's Saying,( ne're meant without some limitation certainly to compass whatsoever is desirable in this World,) is extended to Heaven itself, and exalted above all things, even the most Precious Blood of Christ it self, for that very purpose; viz. Money answereth all things. And for matter of Fact, 'tis so authentic, saith 
A World of Wonders: or, A Preparative to the Apology for Herodotus, chap. 38. numb. 20.  Henry Stephens, that they cannot possibly deny it unless they will deny their own hand-writing. Who likewise hath the Verses, with six more of the same kind added to them which my author could not have the patience to transcribe. And indeed what Christian can take pleasure in recital of such Ignorance and Impiety, as is grown up unto the very Quin●ssence of the most monstrous Impudence and Blasphemy that Earth ever bare, or e're was hatched in Hell? O the wonderful and amazing Efficacy of Error; when men for loving not the Truth are given up by God to believe a lie!  
But by this time perhaps some Lookers on would prove real Customers, and are about to ask me the particular Prices. truly, I must beg their pardon, having never yet arrived to that honour of being made a Pedlar for his Holiness. And therefore, being not a vouchsafe Pardonmonger, dare not venture to make a Bargain, and strike them luck. 'tis true, I may instruct them how to know what the first Rates are; which is some kindness: and let them get as much abated as they can. There is a Book, if they could get and understand it, would do their work without more ado. 
Taxa Cancellaria Apostolicae, Paris.  'tis called, Taxa Cancellariae Apostolicae. There have been other Editions; but I have onely seen that of Paris. There to a farthing( as we say) you have the Price of Pardons for the most villainous and flagitious Crimes. As more particularly, for simplo Fornication, so much; for flat Adultery, so much; for Sodomy, so much; for Bestiality, so much: and so for Simony, Perjury, Murder, sacrilege, and the like. And take my word, his Holiness useth you very kindly. But in defect of that, 'twould serve our Countrey-mens turns, and very well too, to be acquainted with our Learned Mr. 
Foulis History of Romish Tyranny and Usurpations.  Foulis his History of the Romish Tyranny and Usurpations: The Preface of which worthy work gives a fair and handsome Cargo of that Vessels Lading. But if both fail, the most Ingenuous Author of the Protestant almanac will stand in very good stead; 
Protestant almanac, Anno 1668. 2d Part.  whose Second Part hath a Catalogue of some of the most eminent Marts and Fairs held in the Popedom. Now the Contents are far too large to be transcribed hither: and indeed, few people like those wears so well, that come at Second hand. Onely if you please, to pass by Mornay and other Protestant Authors, you shall hear the Judgement of a famous and learned Doctor and Bishop of their own upon the Premises. 
Comment. in Epist. ad Tit. c. 1. Digress. 2.  'tis Espenceus that I mean. There is a Book( saith he) publicly exposed to the view of all, which goes off now as well as ever, called Taxa Cancellariae Apostolicae; set forth and prostituted as a common Whore for gain: whence more villainy is learnt, than from the Institutions and Summaries of Wickedness. There is licence granted for many the most abominable Crimes, and Absolution for All; unless men will not buy. And after: Yea, it is so far from being suppressed by the Treasurers of the Church, that the Licenses and Impunities are renewed and confirmed for the most part by the Faculties of the Legates.  
So that you catholic Gentlemen, who have Money, and will part with it, you may be secure: The Market is not done yet. Onely remember, 

Pro solo Nummo  
Gaudebis in aethere Summo:   

For Money 'tis alone  
Thou shalt have Heavens Throne.    
And now I am about to shut up Shop; having plainly shewed what Rich Bargains of Popish Pardons may be had( at as easy rates I think as their hearts can wish,) both by the moneyed and Unmonyed Chapmen too. And if they do not deserve to be called Miraculous, I have so far missed my mark, that I am contented never to aim again.  
5. Only as I am just leaving my Reader to his private Admiration, I can't forbear to express my own Wonder, How it should come to pass, that such good natured Things, as the Holy Fathers commonly pass for, do not at once, and without one penny profit( for they want not Power, and need no Money; and 'twere a mighty dead of Charity,) make a General Gaole-Delivery out of Purgatory, and daily wipe off so their scores who yet are living, that never any more may enter there! Especially since so many of the Souls in durance there, or likely to come thither, have neither Estates to leave, nor Friends that can and will lay out enough, for building Churches, alms-houses, &c. or paying so many Masses, Dirges, &c. as serve to clear their Debt; or truly pay their very Fees! I should think the Plenitude of the Popes Power would do very well to be exerted twice or thrice in every week, or rather every day, upon so very good and charitable an account. That so all Christians dead already might mount straight to Heaven; and those that shall die, as soon as ever they leave the Earth; at most, onely be bound to call at the Black Prison door, to vex that spiteful Jaylor, in the perceiving how his revengeful Malice against poor Mankind meets with a Disappointment by the Charity of his Holiness. Sure either the Pope must fear, that if he take this course, Heaven will be so full, that himself and Creatures will get no room there: Or, which is far more l●kely of the twain, He will not lose the Gain of Pardons in this World, to gain him Paradise in the other.  
And then, to say the naked truth, it were no matter if he were served of the same Sauce his Commiss●ry Tecelius sometimes was. The Story is short and sweet, and I will end the Chapter with it.  

Ex Chemnit. ubi supr.  A Person of Quality comes unto this Fellow, as he was keeping Fairs and Markets with his Pardon-Pedlery, and tells him of a great and black achievement in his bosom; and for this future crime he desires, indeed a Patent, but 'tis called a Pardon. Tecelius tells him, Such an Indulgence would be very dear. And( to say truth) it seems very reasonable. Well; they come to chassering; and at last to strike the bargain. The Gentleman gives him ready down upon the nail, and takes his Bull with him. Not long after, watching his Opportunity, he meets that very Pedlar in a Wood, as he was traveling with his wears and Cash about him; and very fairly then and there, he robs my Chapman of every penny. Tecelius brandisheth a whole Shop-full of Curses at him. But the Gentleman shows his High-pric'd Bull: And with great mirth tells him; This was the Sin he meant; and whereof he is absolved in the best Form that could be in the world. And so the Goose was killed by his own Feathers.  
And now whatever cause of wonder Romish Pardons may justly give the Reader, I cannot think this Gentleman's practise thereupon affordeth any: Excepting always the Ingenuity of the Feat. My reason is, because the Encouragement of Sin with open face, and Extirpation of virtue out of the World, are Twins conceived in, and brought forth from this Womb; which never can have other Issue. For who will dread that Evil, which a wet finger can put by; or be industrious for that Good, which may be had by sitting still? For they can miss in neither, that do but hit on that which comes itself a begging both to Rich and Poor; as you perceive the Popish Pardons do.  
But for the Gentleman and Tecelius, I take the Proverb very pat to them, {αβγδ}; He proved too apt a Scholar to so bad a Master.  
And so I leave this other Pair of Lying Wonders; and proceed unto the Fifth, of Miraculous Holy Things, and Holiness with Papists.   

CHAP. IX.  
The Fifth Pair, Miraculous Holy Things, and Miraculous Holiness. 
5 Payr.  The former in this Chapter; As relics, Images, Holy-Water, Bread, and Agnus Dei.  

1. Miraculous Holy things.  HOly Things in Popery are sans Number. Such by an Antiphrasis I mean; as Auri sacra fames, in the Poet. Where can one cast his eyes among them, but some or other Objects of this Nature are presented to him? If you light on Persons; there are Holy Popes, and Holy Cardinals, Holy Bishops, and Holy Abbots, with Holy Priests, and Monks, and Nuns; and who knows how many Holy He's, and She's besides? Their Old Progenitors words are every whit as current now, as when they first were spoken, 
Numb. 16.3.  though so long since; The Congregation is all holy, every one of them. If upon Things;( and there we deal at present;) hath not Holy Mother for Holy Father an Holy palace, Holy Temples, Holy Altars, Holy Images, Holy Vessels, Holy Garments, and so on, Holy to the end of the Chapter? Nothing else but wonderful Holy, here! Which makes my Case somewhat like his that is ready to starve in a rich Cooks Shop, merely through distraction what fare first to fasten on. But since I am mine own Chooser too, as well as Carver, I am resolved to lay that Law upon my Mind, I commonly use to do upon my Palate; not to exceed One dish; or Two, at most. And so, for Variety's sake, we will first taste their Natural; then fall upon their Artificial Holy Things.  

1. Natural.  2. Natural Holy Things of the Roman growth must first be spoken of by us. Let not the Reader lay out his Wonder at the Word; lest he spend that Stock which should be kept for the Things themselves. No more is meant hereby than Things that pass for Holy, of Themselves; antecedently unto, and without the intervention of any Art, or Act of theirs, to make them such. In short; the Holy relics of the Saints, which were either Parts of them, or some way or other appertained to them. Now what, alas, are the Pyrenean Hills, or Alpes, to the Heaps of those in Popery? Verily their Bulk of relics, according to our common speech, is next to Infinite. And if the Reader begin to startle at mention of the Huge Number of them, how will their Wild Behaviour towards them make him stare? However, I must venture on both these.  
3. In speaking of their Huge Number, 
Their huge Number.  let no man think I am about to give their Total. No; the best Artist in arithmetic, and after the Italian fashion, may safe enough be pronounced but a Bungler in this business. For in 
Ex libro à Stephano Planco de Pataviâ, Romae excuso, Anno 1489. translated by Thom. Becon in a little tract, the title whereof is, The monstrous Merchandise of the Romish Bishop, in the Second Part of Becon's Books.  34 Churches at Rome onely,( and what are those to the whole Number there?) almost 200 years ago( and they are good Husbands to improve their Stock, be sure) were reckoned up by Name about 200 relics. But yet in thirteen of those Churches specified, when the Author hath done his tale, he concludeth with, Besides others; or, and Divers others; or, and many others; which are his solemn Phrases. And in S. Fabians, and S. Sebastians, there are, saith he, Others Innumerable, besides those mentioned: In S. Paul's, An infinite Number more, and many others without Number. Thus he of those Churches in particular. Which were they all put together, what an Amazing Sum would those 34 Churches without the rest, afford? Instead of a bare two hundred, for ought I know two hundred times two hundred. And then out of the Many Millions of Churches and Sacred Houses, in all Popish Countreys, what a Total would there be, to vie with the Stars in Heaven, or Sands upon the Shore! But that which more confounds us simplo heretics, is, not so much to find their relics swarm so as they do; but multitudes of the self-same relics to be in two, or three, or more several places, and at vast distance, yet at the self same time. And this we have reported with the highest confidence by them. Which makes us think, and we think justly, Either their relics can do more than God; or their Authors will lie worse than Men, that is, like Devils.  
4. But upon this Suggestion, perhaps the Reader would think it no Digression, if I give Instances of this Prodigious Multiplication of Individual relics. No doubt, That must inflame their Reckoning horribly, and will detect the Roman falsehood notably; so that More Wonders of a lie they will still be Masters of, thereby. Well then it is agreed on: and my Account shall have no worse an Author than the Famous Calvine. For whom all Protestants surely, that knew his service to the Gospel, cannot but maintain great Veneration. Especially those that love the Church of England; for that noble Character or Encomium which Her 
H●okers Eccles. P●li●ie; in the Preface.  Greatest Advocate, although his Adversary in the point of Government and Discipl●ne, hath left upon Record for him. Nay the Papists Lynceus to spy a fault, and Battus for the Publication of it in any Opposite, Bellarmine himself I mean, makes none exception against Calvin's Veracity in the Case;( wherein had he been faulty, he must have looked to have heard on both sides, of it); onely labours to heal the wounds he makes with this pitiful Salvo; 
De Reliq. sanct. lib. 2. c. 1.& 4.  Touching Many the same Bodies, they were but parts of the same bodies, and not the whole Bodies themselves: but were so denominated A parte totum, Part being put for the whole. Which Answer, at the best, doth save the Popish Church from Lying, onely by making liars of so many Popish Churches. Because so many of them do report they have the self same relics; as you will presently hear.  

relics about our Saviour.  To begin with Christ our Lord. His Natural Body is, where Popery hath nothing to do: so that is not pretended to. His real Body they make New every day; besides too 'tis Invisible; and must be therefore a Bad relic for them to trade with. But some piece thereof, they dare to swear they have; that is His Foreskin, cut off at his Circumcision. That our Lord was Circumcised, 
Calvin. Admonitio de R●liq. Genevae 1597. pag. 275. 289.  we doubt no more of, than of the Gospel's truth. But that his Foreskin should be preserved for an Holy relic, there's not one tittle there. Yet the Monks of Charrovium brag they have it. So doth S. John lateran at Rome. And Hildsheim will not be without it, neither. Christ had but one; lo, now 'tis grown to three. Is not this a strange wonder? But for five hundred years there was no mention of it in the Church. Did it drop since from Heaven? For thither no doubt our Saviour at his Ascension carried his Body whole. This were almost as strange as t'other!  
But Things belonging to him. Well, the Chalice wherein he gave the Sacrament to his Disciples; and the Platter wherein the Paschal Lamb was eaten, what lasting mettal were they made of? Suppose them such as the Popes, and Cardinals use to be served in( as you may think the Vulgar fancy; though our Lords contempt of Earthy glory would persuade us rather 'twas made of Numa's Plate) 1600 years wearing, and upward perhaps might mar them. However, a Civil Head of Rome, that loved money well near as well as the Ecclesiastical that succeeded him( for he squeezed it out of 
Atqui è lotio.  Excrements) plundering Judea, 
Vespasian.  and sacking Jerusalem, would hardly let such worthy Vessels scape his Clutches. But still no news being heard of them for so many hundred years together, that they should all on a sudden so pop up their heads, and be known whose goods they were, as certainly as if the Goldsmith that made them had averred to whom he sold them, is somewhat strange too! Unless they will say, Christ's Coat of Arms was graved on them( and that might be deceitful also); or there was some private mark( the likeliest of any thing else) whereby a Romanist can as well distinguish them, as he can a Credo from a Prayer. But if all these shrewd Difficulties were well over, there is that behind which hampers them inextricably: Namely, that the Chalice is shewed at S. Maries in the Isle by lions; 
Ibidem, p. 276.  and yet the same is to be seen in a Monastery of Austin friars with the Helvians. But with the Platter it is worse. For that's at Rome, at Genoa, and at orleans too.  
So for the Towel wherewith Christ wiped his Disciples feet, after he had washed them, you may be sure 'twas made of better Flax than ordinary, not to be rotten to this day. But the marvel, or the mischief rather is, One's at S. John Laterane's at Rome, 
Ibidem.  Another at S. Cornelius's at Aken in Germany; and 'twas but one in all, at first.  
May we make the Water-pots an Appurtenance unto Christ; which held the Water he turned to Wine, at the Marriage of Cana in Galilee? These, though where they hide their heads, or how they were preserved for 800 or a thousand years together; or how they came into the Papists clutches, either themselves do not know, or else they are so spiteful, they will not acquaint us with it, are now to be seen at no fewer than five Places,( whatever more there be) Ravenna, Pisae, Cluniac, Anjou, and Salvators in Spain: and these are at least in three several kingdoms too.  

Ruff. Hist. l. 1. c. 8. Socr. Hist. l. 1. c. 13.  As for the across, and nails wherewith our Lord was fastened thereunto( Three in number by the received Opinion) Ruffinus and Socrates do agree, that, as they were found by Helena, Mother unto Constantine the Great, so the nails were disposed of upon the Emperours Bridle and his Helmet,( though 
De obitu Theod.  Ambrose will have One set in his Crown, Another in his Bridle, and the Third kept by Helena); and the across, one half of it was laid up in a Chest at Jerusalem, the other sent unto the Emperour. But for this across( though we know one man carried the whole once, Mark 15.21.) S. Popery hath enough of it to load a Ship, saith 
Integrum ●avis onus efficerent. scil. part. pag. 277. ubi supr.( Navis over ari e justum●●us. Erasm. Coll. peregrine. Rel. E●g.)  Calvin; no Town being so little, but it hath some piece thereof, quoth he; and some good handsome slivers of it, as Paris, poitiers; and Rome, where a fair Crucifix is made thereof, ertirely. And for the nails, they are thriven to a round Bakers Dozen. They of milan claim the Bridle-Nayl. No, say those of Carpentras, 'tis with us. A third, and fourth are at Rome, at S. Hellens, and S. Crosses Churches: At Siena a fifth; A sixth at Venice. There's pretty fair for Italy, now. Germany hath her share too: For there is a seventh at Colen; an eighth at triers. Nor must France lose its due: At Paris, in the Holy chapel the ninth; with the Carmelites there, the tenth; the eleventh at S. Denis's; the twelfth at Bourges; the thirteenth at the Abbey, called The shears; and the fourteenth at Draguinian. So there is the Tale, full and wholly, that was promised. And by these few Instances picked out of a greater heap of our Saviours relics, 'tis plain enough that they are strangely multiplied.  
Next to the Virgin Mary. Wherever her Body be, 
About the V. Mary.  the Things belonging to her, and kept as Sacred relics, are almost innumerable. Her Hair, and Kerchief, and Combs; her upper and her under Garments, even to her very Shift; her Girdle, shoes and Slippers, 
Calv. ubi supr. p. 282. ( and who knows what besides?) are with the Papists still; and all as fresh, no doubt, as if they came but just now out of the Shop. But then the several places that her same relics are in; why, there is the wonder! As her Shift in two; and so her Kerchiefs; and, to be sure her Comb. But her Hair; no body knows how many! And for her Milk there is such store of that remaining, that it may be safely said, the best milk Beast in all the country can't vie with her therein. Had the most Holy Virgin( saith the aforesaid Author) had Breasts bigger than a Cow, and all the dayes of her life had been a Nurse, she hardly could have afforded so much Milk unto them, as they have now to show. But a Taste's enough.  
To John the Baptist now. 
John the Baptist.  The Gospel tells us after he was beheaded, his Disciples came and took up the Body, and buried it: but the Head was given to Herodias Daughter. And is it not very likely, 
mat. 14.10.  that this Good Wretch would keep that for an holy relic think you? But Church-Story tells us, 
ruffian. l. 2. c. 28.  that the Pagans found his Bones in Julian's time,( about 400 years after, and they were tough Bones to last so long) and burnt them to ashes. But 'tis no matter; they of Amiens have his Face for all that. Why no; 'tis with us, say the People of S. angelic. The rest of his Head was once all at Rhodes; 
Calv. p. 283.  now at Malta. Yet the hinder part is at Nemeurs; the Brain at Novium. Nay for all this, part of the Head is at S. John Morienni; a Jaw-bone at Besanson; another part at Paris; and the Tip of his Ear at S. Flowers: But the Forehead and Hair are in Spain: There is a Bit too at Noyon; and some part at Luca. Yet all besides his Face, we heard just now, was first at Rhodes, and now at Malta. But that is a trifle! Do but go to Rome, and you shall have the whole Head at S. Sylvester's Covent all this while: Why S. John Baptist is become a Cerberus! for less than three heads can never serve his turn, if the Relique-mongers may be trusted. And what will you say, if, after the burial of his Body so long since, and burning of his Bones too; his Arm be seen at Siena still? 
Ibidem.  That's their bold Story too. Nay, and that very Finger wherewith he pointed unto Christ( when he said, suppose, Behold the Lamb of God!) was so Fireproof, as to resist Corruption, and so fruitful to the Propagation of itself, 
P. 284.  that you may behold the same at Besanson, Tholouse, lions, Bourges, Florence, and at S. John's by Mascon; Six several places, and at great distance from one another. A Finger burnt to Ashes, but sound and whole. Pure Phoenix for Invention! One and the self-same, but a Six-fold Finger. Stark Bedlam for Expression! But Prodigy upon Prodigy, is good Popish Heraldry: and I'll not meddle with the rest.  

Paul and Peter.  Come we to the Apostles then. Paul and Peter's Bodies are at Rome. One moiety at S. Peter's; the Other at S. Paul's: Both their Heads at S. John Laterane's; and however it happened, 
P. end.  One of Peters Teeth. But for all this, poitiers hath gotten Peter's Jaw-bone, and his Beard to boot: triers very many Bones of both. Argenton in Berry, Paul's Shoulder. And in a word, All Churches every where dedicated unto them, some or other of their relics. What should I speak of their Appurtenances; as S. Peter's Chair, Massing-Garments, Altar,( which last the Romans say they have, but the Pisanes give the lie unto them, for it is with them they tell us,) the Sw●rd that cut off Malchus's E●r, his Crozier Staff, or Sheep-crook, 
P. 285.  and Cudgel too to walk with; which Coleni and triers both pretend unto. But let them end their strife as well as they can: and we'l go on the while  
Unto the other Apostles. 
Other Apostles.  The men of Tholous think they have Six of their Bodies; Padua, Salerne, Orton and Naples, or somewhere thereabout, the other Four. For Peter's and Paul's, you heard of but now. 
Ibidem.  So they are all well disposed of. But though Scripture renders them Single-Hearted, Papists will not let them be so bodied. Andrew hath another Body at Melph. Philip and James the Younger, either of them One, at the holy Apostles in Rome: Simon and judas also at S. Peter's there. Bartholomew likewise in the Church dedicated to him; who by way of vantage hath a Skin too at Pisa; and one Hand with a Limb at triers; a Finger at Frene; and some other relics at S. Barbara's at Rome. Six of them then are double-carkass'd at the least, and one of that Number a fair deal better. But mathias speeds best of all: For he hath another Body at S. Mary Majors in Rome; a third at triers; besides a severed Head and Arm at Rome too. Though Andrew's many Pieces help him well: As an Head at S. Peter's, a Shoulder at S. Grisogonus, a Rib at S. Eustathius, an Arm at the Holy Ghosts, and another Part at S. Blasius; all at Rome; besides a Foot at Aix. 'tis harder with Philip, who hath but One Foot at the Holy Apostles in Rome; and something else at S. Barbara's there, and at triers: S. James is with him in the two last Churches; but much afore him in good luck. As having a Head at S. Peters, One Arm at S. Grisogonus, and another at the Holy Apostles. Matthew hath some Bones at triers, an Arm at S. Marcellus, and an Head at S. Nicholas. But poor Thomas is made a Tom-fool of; for they make a bridge of his Nose, for ought I find, and leave him nothing.  
But I am tired perfectly at these so numerous, so childish, and so brainless Forgeries! What Job would have the patience to make further progress upon the Virgin Mary's Mother's two Bodies, 
Pag. 286.  and three Heads, Lazarus his three Bodies; Magdalene's two Bodies; S. Stephen's whole Body at Rome, yet his Head at orleans, and Bones in more than 200 places? Do but consult the Treatise, you will find 600 feigned relics more, equally labouring under the total want of common wit as well as Honesty; and supported merely by a Whorish Forehead and Atheistical Heart: So much of the Huge Number of their relics.  

The Wild Behaviour towards them.  5. Their Wild Behaviour towards relics cometh next. But here we shall make quick dispatch, for an amends unto our longer stay upon the last. The Council of Trent will be very serviceable to us in this Case, as it hath been many a time before. Their Decree runs thus: The Holy Synod gives in charge— that the faithful be instructed— that the Holy Bodies of Ho●y Martyrs, 
Sess. 25. Decret. De Invocat. Venerat.& Reliq. SS. &c.  and others living with Christ, which were Christ's living Members, and Temples of the Holy Ghost, that shall be raised by him to Life Eternal and be glorified, SHOULD BE WORSHIPPED BY THE FAITHFUL; whereby God affords many benefits unto Men: so, as they that say, worship and honour is not due to the relics of Saints; or that those, and OTHER MONUMENTS are honoured by the faithful in vain; and that the Monuments of the Saints, for the obtaining of their Help, are in vain frequented; are altogether to be condemned, as the Church hath long ago, and now condemns them also.  
Hence it is plain to half an Eye, that as they give Religious Worship to their relics; so they make them little God-a-mighties. For Trust and Confidence in them is implyed, as they express Help to be expected from them. Although they were forbade to open their mouth wide in the premises, not at all from Conscience; nor so much from shane; as Fear their Cause would suffer by the Bargain. Bellarmine therefore whilst he pleads stoutly for Religious Worship unto Saints, their relics and their Images, assigneth notwithstanding for these a lower degree thereof, 
De Reliq. SS. l. 2. c. 25.  than he reserveth for them, whose Images and relics they are;( as it is fit the Master should be better tended than his Man;) but after all, saith he, it is reducible to the same kind of Worship. But we heard above, no living Soul, much less Inanimate Things; indeed, not Any Creature was capable of this Worship. Thus, the Lord onely, saith our Saviour, shalt thou serve. Papists therefore cannot pled Not Guilty to an Indictment of Idolatry, that lies full against them for their worshipping relics. Dulia and Latria, a Distinction without a Difference in all Authors judgements, Sacred and profane, beside their own, will not, cannot save them harmless. Bellarmine not able to deny this, 
De SS. Beat. l. 1. c. 14.  takes a desperate course, of claiming power to the Church to make New Words, or use the Old in other signification than their own, so it be against the heretics. Bravely done! where he cannot find, to force his way: Hereafter surely we must take him for an Hannibal, a Caesar, or an Alexander! But a base Confession is implyed the while, viz. that Right and Reason hath forsaken them; mere Force and Usurpation do defend their Cause. And so Idolatry must stick upon their skirts, whilst Relique-worship lodgeth in their bosoms. Whereof clear Demonstration will be made by the Account Chemnitius giveth of this Holy Service with them.  
( 1) The Bodies, Ashes, 
Exam. council. tried. Par. 4. ipso limine.  or Bones of Saints are to be dug or raised out of their Graves, and to be placed aloft, as upon the High Altar, or some conspicuous place, to be adorned with Gold, Silver, Silk, or some such Braveries.  
( 2) Those relics are in Processions, and public Supplications to be carried about, to be touched, kissed, at least set forth, shewed to, and be viewed by Christians.  
( 3) Such relics are to be approved by the Pope; the Saints whose they are, having been canonised, are to be adored by all, and in Necessities invocated.  
( 4) To view, touch, and kiss them, for getting help from them, to fall down before them full of Adoration to them, with heart and gesture; worshipping them with Candles, Silk, Garlands, and such Ornaments, is a singular and meritorious Worship of God.  
( 5) The Grace and virtue of God, in or by those relics is to be sought; and those partake thereof, who touch or see them.  
( 6) To offer precious Gifts unto them, is an acceptable Sacrifice unto God.  
( 7) Those that touch, or kiss, or onely view them, have many Pardons of their sins.  
( 8) That Prayer is better, worthier, and more acceptable unto God, that is made at, or before the relics of those Saints; as, by whose Merits we may obtain help. And therefore in Necessities, Vows should be made, and Pilgrimages undertaken to those Places where relics of Saints are thought to be; that there they may be invocated for getting help.  
( 9) It adds much to the sanctity of the Eucharist, if the relics of Saints be enclosed in the Altar.  
( 10) They may be lawfully worn upon ones Neck, out of Devotion and Confidence to God, and to his Saints, whose relics they are. These are 
2da 2dae. q. 96. a. 4. 3m.  Thomas his words.  
( 11) They swear by touching relics; that the Religion of an Oath may be divided betwixt God and Saints.  
( 12) All have the same Veneration without difference, though Multitudes are doubtful, counterfeit and false.  
These practices,( saith this learned Author) it is public and notorious, have often been, and yet are, in the Worshipping of their relics among the Papists. Which do abundantly make good the Charge drawn up against them, and render their Behaviour towards relics Wild unto a wonder.  
For there is no print of their Relique-worship, either by Precept or Example in all the Scriptures; indeed the condemnation of Will-worship there, involves it necessary in the same doom. And plain it is, that the Bodies of deceased Saints, were both in Old and New Testament times decently committed to the Earth, and there left to rest in peace until the Resurrection; without preserving any Remains or relics of them; much less, was there any taking out of the Graves again, for any such purpose, as to pay Religious Worship to them. 
Gen. 23.19.& 25.9. ch. 49.31.& 50.13.  Thus Sarah's body was interred by Abraham; and his own by Isaac and ishmael. Thus was served Isaac's, Rebekah's, Leah's, and Jacob's too. Neither any whole Body, nor any part of any Body preserved, or taken up for a Sacred relic to be Religiously worshipped. To pass by others then; under the Gospel John the Baptist's, the first Martyr Stephen's, 
mat. 14.12. Acts 8.2. Mat. 27.59, 60.  and our Blessed Lord's, were treated at the self same rate. Yea, 'tis very observable, that Moses his body upon its burial was hide from Israel on purpose, as it is conceived generally, and with great reason, to prevent this Relique-worship. All which considered, and compared with the apparent and most gross superstition of the Romanists, in viewing, touching, kissing, and falling down before their Numberless relics, in hope of help from thence, as if they were so many Gods, at least wise Christ's, to commend them unto God for Help, must leave their practise in the whole Worlds judgement, that is not their own; Absurd, and Impious, and Idolatrous! And so I take it, we have surely found Miraculous Natural Holy things among the Papists.  
6. And Their Artificial Holy things are all as wonderful. Of these there likewise is a jolly company, 
2. Artificial Holy things. ( although I hope they will not long lie on my hands.) For Romish chemists have cut Paracelsus out in the whole Cloth: Not onely in turning led to Gold, by fetching Moneys in through sending out their Bulls; but by converting many Things of a common Nature, at their discretion, into most Holy. These are Sacred Conjurers then it seems! And if the Reader would not be scared at me, as such another, I could tell him of Holy Images, Holy Water, Holy Salt, Holy oil, Holy chrism, Holy Bread, Holy Candles, Holy Branches, Holy Fire, Holy Ashes, Holy Incense, Holy Eggs, Herbs, Milk, Honey, apple, Wine, Cheese, Butter, Flesh, staff, Sword, Ring, Pilgrim's Wallet; and what heretic in the world is able to tell how many more? Yet we have made a shift to reach the Number of our Alphabet. Well now, to pick t●e Reader out a Sample from the Heap, and let him judge of the rest thereby. For I would not show myself an ill-bred Clown, to make so vile a Drudge of his Ingenuity, that when 'tis prompt enough to a mile or two, or so, I should drag it on to more than twenty. No, no; some four or five Instances shall be the utmost of his trouble here.  
1. Holy Images. 
1. Holy Images.  And these indeed deserve the first place, being as a Corner-stone in the Antichristian fabric. These Bartholomew-babies of the Romanists, must have Religious Worship paid them also. 'tis true, their Modern Doctors, whom the Arguments of the Protestants have compelled to make a virtue of Necessity, take down the Worship One Peg lower, than that stands, which is due to the Persons represented by the Images. 
De Imag. sanct. l. 2. c. 21.  For though Bellarmines words are; The Images of Christ and Saints are to be worshipped, not only By Accident, or Improperly; but even By Themselves and Properly;( that is Religiously.) Yet shortly after; 
Ibidem c. 23.  They may Improperly, and by Accident be worshipped with the same Kind of Worship wherewith the Person Represented is. So, The Image of God or Christ with the highest Divine Worship, which they call Latria; of the Blessed Virgin, with the middle, Hyperdulia; of the Saints with the lowest, Dulia. But you must note, ( Good People,) This Worship is but Analogically and Reductively such as is due to the Persons represented, 
Ibidem. c. 25.  saith the same tender Author. Consequently, the Latria, Hyperdulia, and Dulia, to Christ's, the Virgin's, and saints Images, are such but secundum quid, sieve analogicè& reductivè. 
Ibidem. c. 25.  And how sweetly will such a Learned Cant edify the People into gross Idolatry! But well fare the plain dealing of S. Thomas, his Friends and Followers; who are neither Fools, nor Few among the Papists. And what say they? 
Quod idem hon●r d beatu● Imagin●& Exemplari. Bell. de Imag. S. l. 2. c. 20. ubi laudantur DD. maximi nominis; minimùm, 9.  That the same Honour is due to the Image and Person represented. And so Stocks and Stones must have Highest Divine Worship given to them. And you need not fear, but their Peoples practise will fully answer their Teachers Doctrine.  
Whoever then the Carver or the Painter be, or whatever the Tools wherewith, or Matter whereof 'tis wrought, shall prove; let but the Dedication( or Consecration) of the Image once be over, and we have An Artificial Holything to be adored, according to the Romish Faith and practise.  
Our God saith; 
Exod. 20.4.  Thou shalt not make to thyself any graved Image, nor the likeness of any thing in Heaven— or Earth, &c. thou shalt not bow down to them, nor serve them, &c. Their God; Nay, but thou shalt do Both. Bold Impudence; to control the Almighty! And what's their Shift to scape this Guilt? mere Doubling of it. For their Vulgar catechisms leave wholly out the Second Commandement, which forbiddeth their Idolatry; 
Europae Specul. Title: Of concealing Docr.& Opin. in the Reform. near the end, p. 141. land. 1673.  as Words superfluous, saith Sir Edwin Sandys, or at least-wise, as unfit and unnecess●ry for these times. And herein he doth not speak by hear-say. Yea, for the Edification of English catholics, 'tis omitted likewise in that 
Hor. B. Virg. fol. 185.  Jewel of Prayer-books, The Hours of the Blessed Virgin: and in the primer or Office of the Blessed Virgin, Latin and English. Though still the Ten Commandements are pretended to be kept, and there translated into English: Printed at Antwerp, 1599. in the Introduction. But how; when One is stolen; can the Number be complete still? These wicked Cheats, of the Tenth make Two. But 'tis a Slit Groat. Our countryman, 
Dialog. 4. c. 21. per tot.  Alanus Copus, hath the face to justify it. But Catharinus, by 
De Reliq. SS. l. 2. c. 7.  Bellarmines own report, asserting that the Second Commandement was Positive and but for a time; that the New Testament might not be prejudiced, wherein Images were to be allowed, methinks, makes their Theft a virtue. But the Reporter rejects that whimzey; and shows the Fathers and St. Thomas doom it. Of this we are most sure, that God's holy Apostle chargeth Christians not to have to do with Idols, or with Images; all is one. For Idol, saith the Learned 
Thes. Gr. Tam latè patere, quàm Latin. Imago& Simulachrum.  Stephanus, reacheth as far as Image, or any Representation doth. And Cardinal Cajetane could not but aclowledge an Idol and an Image All one, though he displease 
De Rel. SS. l. 2. c. 7.  Bellarmine in it. Whose fond conceit, that there is as great a difference betwixt an Idol and an Image, as betwixt a False and True Representation; that is, the representation of what really is not, and truly is:( whence 'tis inferred, that their Image-worship is not forbid, and may be good; although Idol-worship be forbade, and is stark nought;) this fond conceit, I say, is perfectly baffled, and justly lashed too by the incomparable 
De imagine. l. 21. c. 9, 10, &c.  Chamier, to whom the Reader for his furth●r satisfaction is referred. Onely this I will add, that to my understanding, it must necessary follow from the Popish fancy, 
Joves trees— primum secundum Natos in Arcadià— Tertium Cretensem, Saturni filium. Cicero de Naturâ Deorum, lib. 3. ipso medio.  [ That an Idol is the Representation of what is not, and not of any real thing,] Either, That the Heathens were no Idolaters,( whose† chief God Jove, to let the rest alone, was once a Man, more surely than their Saints, Christopher, George, and others, whose Images they adore; and as certainly as the rest, that have only human Story to attest to their existence;) Or that Themselves are so, as well as they. The reason is plain, the Foundations or Exemplars of their Images are of the same Nature: And therefore, if the Images of the One be Idols, they must be of the Other also.  

Ex Pontificali R m. ap Ch●mn●t Exam. Par. 4. De imagine. ad ●nem.  But fully to satisfy the Reader, in their Faith as well as Veneration of their Images, I shall give him two or three short Instances of their Churches Prayers at the Consecration of them, and one as brief a Story to the same purpose, and so fall upon a Second Artificial Holy Thing.  
For the Image of the Virgin Mary, thus.  
O God, sanctify this Image of the Blessed Virgin, that it may bring power of saving help unto the faithful; that harmful Thunders and Lightnings that arise, may soon be driven away; also Floods of Rain, or Commotions of Civil Warres, or Devastations of Heathens, may at the presence thereof be suppressed, &c.  
If this seem short, it wants but to be sweet, and then 'twere well enough. See next for John the Baptist's.  
Grant ( Lord) that all who reverently look upon it, and pour out their Prayers before it, may be heard for whatsoever Need they pray. Let this Image be the holy Expulsion of Devils, Advocation of Angels, Protection of the faithful; and let it's Intercession powerfully prevail in this place, &c.  
Once more, for Holy across.  
We beseech thee, O Eternal God, that thou wouldst please to bless this Wood of the across, that all who here shall bow their Knees, and humbly pray unto thy Majesty, may have Compunction of Heart, and Remission of their Sins.  
If this be thought a very modest piece, you have another bold and blind enough.  
Vouchsafe to bless this Wood of the across, that it may be a saving Remedy to Mankind; it may be Soundness of Faith, increase of good Works, and Redemption of Souls, and Defence against the cruel Darts of the Enemies.  
Now for the Story. There was an hermit assaulted by the Spirit of Fornication, even to his Old Age. At last, being grievously vexed, he howled out, and spake thus to the Devil. How long will it be ere thou let me alone? Now be gone from me, who hast grown old with me. The Devil answers him; Swear to me, that thou wilt tell no body, what I say, and I will assault thee no more. 
Juravit illl senex; Per inhabitantem in altissimis nulli dicam quae mihi dixeris. Pra●●m Spirit. cap. 45. Tom. 7. Bibl. Patr. Paris 1610.  He did swear accordingly. Then saith the Devil; Do not worship this Image( which was the Virgin's with Christ in her arms,) and I will assault thee no more. The hermit desires time to think on't. But the next day tells Abbot Theodore all the business. The Abbot saith, Indeed you were deluded in swearing to the Devil; but you did well to reveal it: For you had better haunt every Whore-house in the City, than to deny to Worship God, Christ, and his Mother.  
The Devil comes again, and squabbles with him; but he could not choose, you may be sure, but part Friends with such a Trusty Servant as he was; for all the Learned Notes at the end of the Chapter, If worshipping Images were abominable, the Devil would not take it so ill as he doth. Fond fools, as if he were Silly like them, and did not foresee that his quarreling at them would more confirm them in Idolatry.  
Who can forbear to wonder now at Popish Images, and the Worshippers of them? Since the Psalmist's words are true of Both. Their Idols are Silver and Gold,( yea Wood and ston too) the work of mens hands; 
Psal. 115.5, 6, 7.  they have Months and speak not, Eyes and see not, Ears and hear not, Noses but smell not, &c. They that make them are like unto them, and so is every one that trusteth in them.  

2. Holy Water.  7. Well; let us see a Second: Holy Water. 'tis a choice Medicine; and of sovereign virtue. But the Preparation is all. And these chemists are Masters of their Craft: Onely remember there must be Salt in it. Now the Romish Spagyrick, or spiritual Sorcerer fixeth that to his purpose thus. And let not my Reader take a Fear, for the virtue of the Spell lies not in raising but laying Devils.  

Portifor. seu Breviar. Sarisbur. Par. Aestival. in princip.  I conjuree thee, thou Creature of Salt, by the Living ✚ God, by the True ✚ God, by the Holy ✚ God; by God, which by Elijah the Prophet commanded thee to be cast into the Water, that the Barrenness of the Water might be healed; that thou mayst become a Conjured Salt for the salvation of Believers, and mayst be health of Soul and Body to all that do receive thee: and from that place wherein it shall be sprinkled may flee away, and be gone all Imagination and Naughtiness or craftiness of Devilish deceit, and every unclean Spirit may be charmed. By him that is to come, and judge the quick and dead, and the World by Fire. Amen.  
This now with one short Prayer doth this business.  
Almighty and Eternal God, we humbly beseech thine Infinite Goodness, that thou wouldst vouchsafe of thy Godly Affection ( been ✚ dicere& sancti ✚ ficare) to bless and sanctify this Creature of Salt, which thou hast given for the use of Mankind: that unto all that take it, it may be Salvation of Soul and Body, and whatsoever is touched or sprinkled by it, may be free from all Uncleanness, and all assaults of Spiritual wickedness. Through Jesus Christ, &c.  
And now here is a Conjured or Bewitched Salt for the Salvation of the faithful!  
Oh; but the whole Receipt! This Salt by this time hath, I trow, a pretty tangue of Holiness in it! And when the Water shall be blessed, and have this Blessed Salt mixed with it too, what a Blessed Composition shall we have! See how that is done.  
I conjure thee, thou Creature of Water, in the Name ✚ of God the Father Almighty, and in the Name ✚ of Jesus Christ his Son our Lord, and in the Power ✚ of the Holy Ghost, that thou become a Conjured Water, to drive away all power of the Enemy; and that thou mayst be able to root up the Enemy himself with his Apostate Angels, by the Power of the same our Lord Jesus Christ, who shall come to judge the quick and dead, and the World by Fire. Amen.  
The Prayer now!  
O God who madest all greatest Sacraments in the Substance of Water for the Salvation of Mankind, be gracious to our Prayers, and infuse the virtue of thy been ✚ diction into this Element, prepared by many ways of Purification: that thy Creature serving thy Mysteries may have the Effect of Divine Grace, to cast off Devils, and drive away Diseases: that whatsoever this Water shall sprinkle in the Houses or Places of the Faithful, may be without any Uncleanness; may be freed from hurt; no pestilent Spirit, nor hurtful air may stay there: all the Snares of the Lurking Enemy may be gone: and if there be Any thing that envieth the safety or quiet of the Inhabitants, with the sprinkling of this Water it may drive it away: that Soundness desired by the Invocation of thy Holy Name may be defended from all Assaults. Through our Lord Jesus Christ.  
And so the Water's turn is served to purpose. But be sure to keep to the Directions!  
Here let the Priest throw the Salt into the Water after the manner of a across, without making the Sign thereof. Let them be mixed together; In the Name of the Father, and Son, and Holy Spirit. Amen. And then one Prayer more to bless them both together; and so Vous Aves, A Spiritual Brine, or Pickle against the Devil; but of his own Prescription. For God ne're spake a word thereof, saving to Damn all such Inventions, in his blessed Book.  

3. Holy Bread.  But something solid with the liquour now. Yes: Bread and Water do well together. Thus then for Holy Bread, with a great deal less ado, and altogether to as good purpose as the other. 
Ibidem.   
Let us Pray.  
O Lord, Holy Father, Almighty, Eternal God, vouchsafe to ✚ Bless this Bread with thy Spiritual Benediction, that it may be Health of Soul and Body to all that take it; and a Defence against all Diseases, and all Snares of the Enemies. Through our Lord Jesus Christ, thy Son, the Bread that came down from Heaven, and giveth Life and Salvation to the World, and liveth and reigneth God with thee, for Ever and Ever. Amen.  
Or for more dispatch, you need not trouble yourself to heat an Oven, but bake it on the Hearth.  
Bless, O Lord, this Creature of Bread, as thou blessedst the five Loaves in the Wilderness; that all who taste it may receive soundness of Body and Soul. In the Name of the Father, Son, and Holy Ghost. Amen.  
But do not forget to sprinkle Holy Water on it.  
Yet hold a little. The five Loaves in the sourness fill d more Bellies, than five times fifty of their Conjured Ones can do. But here indeed the Soul is cared for too, as well as Body! And that of All that taste it too! Which maketh honest 
Second Part Monstrous Merchandise of Romish Bishop. Of Holy Bread. fol. 209.  Mr. Becon's Scruple trouble me a little also. What,( saith he) if magpie, or Jack daw, or Philip Sparrow should chance to eat of it,( as it may right well fortune; have it not been known, that the little God of the Altar have been eaten and devoured of Mother Mouse, and Will Worm?) should they through tasting thereof receive Health and Salvati●n both of Soul and Body? A foul and great oversight! So he, many a Year ago. But 'tis somewhat saucy to challenge Holy Mother thus. For my Part, I have, I think, a shrewder Exception against that Spell than his. There is no Sign of the across from first to last: which makes me take it for a false Cheat, rather than a true Charm. For though Bellarmine( who justifies these mad Consecrations) honest●y confesseth, That the 
Non operantur infallibiliter. De Cult. SS. l. 3. c. 7. Tertiò ad fugandos Daem●nes.  Effects of these Holy things are not Infallible:( as much to say, the Devil, whom they serve herein, doth often-times Reward them, according to his use, But with the Flap of a Fox-tayl:) yet he confidently affirms, that 
Sine hoc signo nihil co●secrari posset. De Confirm. lib. 2. c. 13. ad princip.  Without the Sign of the across, no seats of this kind can be done. Wherefore, for all the Salisbury Breviary's Great Authority, the Priest were best to Look before he Leaps, unless the Ground were firmer than it is.  

4. Agnus Dei by the Pope himself.  8. But now, methinks, 'tis fit the Master-Conjurer should give us one Cast of his Office: I mean the Pope. The Rose, and Sword, and Banner, and Agnus Dei, to be sure, must be bewitched into an Holiness by his Holiness Himself, alone. Well, for the former Three, I will refer my Reader, that I may not be too tedious, to their Book of Holy Ceremonies; 
Sacrar. Caerem. Lib. 1. cap. 5, 6, 7. Sect. septim.  and give him thence a more sea-shore account of the Fourth, and yet as briefly as an Affair of so grand concernment can allow of.  

Ibidem. c. 8.  This Agnus Dei( or Lamb of God) useth to be Consecrated by the Pope in the first Year of his Popeship, and every seventh Year after, whilst he liveth. Which when they are presented to the Pope in Boxes, he, dressed up in all his Pontisicalibus, sets upon a most profane, and Paganish, and Plain Conjurer's baptism of the same: they call it Consecration.  
And first the Water in some great Vessel there prepared, is Charmed thus: 

V. Our help is in the Name of the Lord.  
R. Who made Heaven and Earth.  
V. The Lord be with you.  
R. And with thy Spirit.    
Let us pray.  
O Lord God Father Almighty, Appointer of all Elements, and Preserver of Mankind, and Giver of spiritual Grace, and Restorer of Eternal Life, who commandedst Waters springing out of the Fountain of Paradise to water all the Earth, whereon thine onely begotten Son walked dry shod, and wherein he vouchsafed to be baptized, which together with Blood flowed out of his most Holy Side, and commanded his Disciples to Baptize all Nations therein, be thou favourably and mercifully present, and let us, who remember thy wonderful Works, obtain, that Those things which we have purposed to pour into and dip in this Vess●l of Waters, to the Glory of thy Name, Thou may●t 〈◇〉 ●l●ss, and ●eing blessed 〈◇〉 sanctify: So as by 〈…〉 and ●●●sh●ppi●● of them, we thy Serv●n●s 〈…〉 Crime washed off, the Spots of our Sins wiped 〈…〉 may be procured, Graces bestowed, th●t at 〈◇〉 together with thy Saints and Elect, and m●y m●ri● to r●ceive Eternal Life: By the same Ch●●● our L●●d. Am●●.  
Here you see Pieces of Wax preparing to do the work of the precious Blood of Christ! And the wretch proceedeth in his worst of Sorceries, pouring balsam across wise into the Water: but not without another Spell.  
Vouchsafe, O Lord, to consecrate and sanct●fi● these Waters by this Unction of B●lsome, and our Benediction: In the Name of the ✚ Father, and of the ✚ Son, and of the ✚ Holy Ghost. Amen.  
And such another just( mutatis mutandis) with three Crosses, for the chrism poured into the Water Cross-wise, as the B●lsome was.  
And the Water being charmed enough by this time the Pope turns him to the Boxes, off goes his Mitre, and to Conjuring again falls he.  

V. The Lord be with you.  
R. And with thy Spirit.   
Let us pray.  
O God, the Master Lord of all Sanctifications, 
Deus om●ia▪ sancti●icati● num Domi●●● Dominus, ●c.  whose godly Affection is feit without end, who wouldst have Abraham the Father of our Faith, when he was about to sacrifice his Son Isaac at thy Command, for a Figure of our Redemption, to consummate his Sacrifice by a Ram catched in the Thorns, and who commandedst thy Servant Moses the Law-giver, that a continual Burnt-Offering should be made with Lambs without blemish, we humbly beseech thee that, being prevailed with by the Service of our Speech, thou wouldst Bless ✚ the Waxen-Shapes that have the Image of the most Innocent Lamb upon them, and by the Invocation of thy Holy Name vouchsafe to sanctify them, that by the touch and sight thereof, the faithful may be invited unto Praises, the noise of Hail, the ruffling of Whirle-windes, the violence of Tempests, the raging of Winds, mischievous Thunders may be laid; malignant Spirits may fly and tremble before the Banner of Holy across imprinted thereon, &c.  
And lest this should not do the feat, there is a Second Charm with three Crosses, but too long to be transcribed hither; and a Third with as many, according to the true Rule of Witchery.  

Virgil. Eclog. 8.  Numero Deus impair gaudet:  
A Number Odd  
Doth please our God.  
Then the Pope Baptizeth them, the Prelates take them out, put them in basins of Silver, and carry them to the Tables to be dried with clean Towels. And after two pretty long Spells more, with five Crosses in them, to enable them against All Mischiefs of Men and Devils, and to help Women in travail, and a many other fine Jobbs, out comes an ELIXIR SALUTIS of the Master-Conjurers own Preparation, and with the Devil's Acclamation thereunto; Probatum est.  
To convince a very Infidel hereof, hear the Verses that Pope Urbane 5th sent with Three of these annulets to the Emperour of Greece, and which conclude the Chapter and Section in the Book referred to for the whole.  
The sense is all: no matter for the Verse or latin.  

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

Pure Wax by Exorcism of Water, balsam, Chrism,  
Makes Agnus; which my Friend, a great gift I thee sand;  
Born at the Font as 'twere, and sanctified there.  
It Lightning drives away; All Curse 't Sin kills and slay,  
Just as CHRISTS HOLY BLOOD,  shed for poor Sinners good.  
'twill Childing women save, their birth too from the grave.  
Gives Blessings to the meet, and treads Fire under feet.  
carried neat up and down, 'twill never let you drown.   
Thus are the wretched Papists baptized, immersed o'er head and ears in vilest Blasphemy and Idolatry! These are a Popes own words, recorded in the Book forementioned by an Elect Archbishop, and dedicated to lo the 10th, Pope of Rome but in Luther's time.  
But enough of Conscience of their Most Wicked Holy Things, both Natural and Artificial also. 'tis high time to attend their Holiness.   

CHAP. X.  
Their Miraculous Holiness, Extraordinary, and Ordinary: in their Faith, Charity, Unity, Fidelity, Chastity, and Contentation.  

2. Miraculous Holiness.  THeir Holiness is no less marvelous than their Holy Things. Less did I say? It must be More, according to the maxim, That which maketh such is more so itself. But 'tis an unbelieving Age, and we must go to more particular proofs. Their Holiness then is twofold: Extraord●nary and Ordinary.  
1. Extraordinary. 
1 Extr●ordinary.  An Holiness not commonly found in the world; indeed with themselves alone, and not with all neither, only with a few, whereof there are two sorts. Such for the Kind, and such for the Degree. But that shall be postponed.  
Extraordinary for the Degree, 
For the Degree.  is an exact fulfilling of the Law of God. For what if Paul and Peter, James and John could never reach this stature of Grace? What though they tell us 'tis impossible to be attained in this state of sin and frailty( although a Christians utmost endeavour by their Doctrine must be laid out for perfection) which they teach as plain as mouth can speak it? Not as though I were 〈◇〉 perfect, 
Phil. 3 1●, 14.  ●●t I press forward. And we know but in part, and prophesy but in part; but when that which is pe●●● is come, 
1 Cor. 13 1.  & c. ●hich theref● e was not then. So, Grow in Grace; which cannot stand with an arrival at the highest pitch thereof by any means. 
2 Pet. 3. ult.  In ●any things we offend all, 
Cap. 3.2.  ●as J●●●es his confession. And to off●nd in One p●int is to b● 〈◇〉 in all, 
Cap 2. 1●.  by him. And J●hn brands the highest Saint in the worl● for Ch●at and Li●r, suppose him to say, 
1 John 1.8.  That he had no sin. But these men say much more to this same purpose; but 'twas a great while since, and they were no Roman catholics neither! You shall find the present Romanists, that are so long after them, gotten far afore them. For 
De Rom. P. lib. 3. c. 23. ad Chyr. Antith 6  Bellarmine tells us plainly, They are not afraid to assert that a man justified by the Grace of God, may by the help of the same grace, Both fulfil the Law, and by that fulfilling merit Eternal Life. And 
De Justif. lib. 4. c. 11.12.  elsewhere he maketh no small stir to prove it possible to fulfil the Law. Yet this good man granteth in the former place, that we are sinners, and sin daily too: yet saith, 
Nec tam contra, quàm preter Legem Dei sunt.  those sins are not so much Against as Besides the Law. And then they are not sins; because sin is the transgression of the Law, 1 John 3.4. So are the wise taken in their own craft; and such silly contradictions are they guilty of who contradict the truth.  
However he seems to owe this Doctrine to the Council of Trent. 
Sess. 6. cap. 11.  Whereat if the Reader be not wrapped up into a Wonder, the next will do it.  
Extraordinary Holiness for the kind. They can do more, 
For the kind  they say, than Gods Commands exact from them. Their story runs precisely thus. God hath not only laid Comm●nds upon us; but also given Counsels to us. 
Vid. Bellarm. de monach. l. 2. c. 7.  Now in obeying these, men do their Duty, in observing these something more. Not keeping the Commands is sin, and will be punished, and keeping hath reward. But Counsels not to keep, is not so; nor hath it punishment; and their keeping hath greater reward. Why should they not speak out, and say, To keep the Commands, is payment of our Debt, and so an Act of Justice: but keeping Counsels, giving God an Arms, and so an Act of Charity? They make it plainly an Act of Bounty and Munificence towards him. quiter beyond what He expecteth, or we need to do. Rare Su● rero●●ti●n! Now an honest Christian thinks, that to ●●ve the Lord withall the heart, &c. and Neighbour as himself,( which Gods commands, and in his Gospel too) is more than the best of men can truly say, They always did and d●: an● for himself, he hath learned of his Master to confess that, when he hath d●ne all( and alas how little is that still! 
Luk. 17.10. ) he is an unprofitable servant; 'twas but his Duty, that; had it gone exactly of his hand. But hear their language that serve the Pope. 
Ibidem c. 9.  Bellarmine saith, There is a certain Perfection necessary to salv●tion which consisteth in the full observation of the Commands; and there is a Greater perfection, not simply necessary to salvation; but to an higher degree of Glory in the kingdom of heaven: and this consisteth in observing Counsels, the chief whereof, saith the same Author, 
Ibid. c. 8.  are the Vows of Continency, Obedience, and Poverty; 
Ibid c. 2. S. Nota Tortio.  which he elsewhere styleth virtues. And then what Droves of Monks and Nuns endowed with this Extraordinary Holiness is Popery stored with?  
But how any thing can be a virtue, and so highly Pleasing and Obliging unto God, which he never commanded, who commands all Good, as well as forbids all Evil: more; how m●n should be more holy, and more perfect than he commandeth, who commandeth the highest holiness and perfection, and they themselves confess themselves, and truly too, Unholy and imperfect, and this daily, in saying forgive us our trespasses, is, to an ordinary understanding, such a Riddle as Oedipus himself could never solve; and must by me be pronounced an Extraordinary Holiness, made up of wicked Folly and falsehood, in the very Quintessences of them. And so is fit for the Readers Scorn, and wonder both!  

2. Ordinary.  2. Now for their Ordinary Holiness. I do not mean it in the waggish sense, though it be truly such: but what they claim in common with other men. Those virtues, or Graces, which elsewhere are like Candles, shine in them like the glorious Sun. See the proof but in one half dozen; which may well suffice with those that are not troubled with the Canine Appetite. And 'twill be said, They are all miraculous Graces.  

1 Popish Faith.  1. Their Faith is very wonderful. Oh the Romish Faith! What, a Faith of miracles? Leave that, yet a while. Most surely A miraculous Faith! But hold: I do not mean the Faith of Gods Elect, which yiedeth firm assent to Scripture-Revelations, receiveth Christ, and works by Love. No, no. The Angel healeth at the Pool alone: and Precious Faith is onely wrought by the Word of God. And this is imprisoned with them; you may say truly, banished from them: locked up, to be sure, in an Unknown Tongue. Their marvelous Faith is christened by the name implicit. 'tis a believing what Holy Church believeth, though you do not know what Points those are, and much less the Grounds and Reasons of them. Here's the Miraculous Popish Faith we speak of! Now that it should be thus with Papists, he is very ignorant that doth not know; and a very heretic that dares deny. But the Story of the Collier makes all plain. This good man, being at the point of death, and tempted by the Devil about his Faith, answers, I believe and die in the Faith of Christs Church. The Tempter asks, What the Faith of Christs Church was? That Faith that I believe; quoth he. Well done Collier. Stand thy ground, Old Harry! Ay: so he doth. He believes as the Church believes, and the Church believes as he believes. And could the Devil get within this circled think you? No: But being baffled, packs away, like a silly Sneak as he was. And the Believing Collier whirles right to Heaven in a Wheel-barrow, you must think! In sadness, what serious Person but must be filled with amazement to consider that such sottish Ignorance should be applauded by the Papists for saving Faith? And this very pitiful Example of the Collier should be proposed for Peoples Imitation? And yet not onely the Apostate 
Of the right understanding Holy Script. p. 53.  Staphylus reports it to this end; but those Great Pillars of the Papal Church 
Hierarch. l. 1. c. 5. paulò ante finem.  Pighius, and Cardinal 

Contra Prolegom. Brent. l. 3. mox ab initio.  
For which they all seem to be beholden to S. Antonin. Sum. Par. 1. Tit. 5. c. 2. sect. 1. Though he inde●● lays the Tale on a sick Doctor.   Hosius, besides all others, do the same, with some little variation of some Circumstances. I take the 
In Luke 12.11.  Rhemists counsel as near of kin hereto, as two Chickens hatched of the same egg are, when they encourage a catholic as giving sufficient account of his Faith in saying, That he is a catholic, and will live and die in that Faith which the catholic Church throughout all Christian Countreys hath and doth teach; and that this Church can give them a reason of all the things they demand of him. Do but suppose it added; But indeed Himself cannot, in any other but that laudable and effectual way the Believing Co●lier did; and then they above, and these here, according to our pleasant Proverb, Are like to like, as the Devil said unto the Collier. 
De Justif. l. 1. c. 7. Quod dicant se reverenter credere quicquid Ecclesia d●cet, etsi mini s ea intelligant.  Nay, in mine Opinion the great Bellarmine is all as Orthodox as any I have name. For he, having  told us at the beginning of his Chapter, that Calvine insulteth over the catholics for saying, They reverently believe whatsoever the Church teacheth, altho●gh they do not understand the things taught and believed;( which the good man by no means will deny;) at the end of the same determines flatly, 
Meli●s per ignorantiam quam per ●●titiam definitar.  That Faith is better defined by Ignorance than by Knowledge. Which is, like loving and dear Friends, to shake hands all together. And so, welcome, marvelous Popish Faith!  
But hold. How past all shane is this, to go against the Decretal of S. Peter; Prince of the Apostles, and first Pope of Rome, they use to tell us? For he bids Christians be always ready to give an answer to every one that asks them a Reason of the Hope that is in them. 
1 Pet. 3.15.  Mark it: to give a Reason, and do this themselves. And that is surely a great deal more than the Colliers Creed contains; or the jesuits Definition can allow of. But the Samaritans worshipped they knew not what: 
John 4.22.  and so the Papists must believe. Nor need they, as you see, be concerned further. But as the People perish for lack of Knowledge; so the Priest for rejecting Knowledge, 
Hos. 4.6.  is by God rejected also.  
Some other perhaps would add, They had best look to it, how they will answer to the Blessed Virgin, for whom they seem to have such Veneration( as both you heard before, and Bellarmine proves by subscribing his Controversies with, Laus Deo Virginique Matri Mariae) in making Madam Ignorance, at least sit cheek by jowl with Lady Mary. This is with them indeed The Mother of Mercy, but That, The Mother of Devotion; as the learned, wise, and godly Dr. coal( according to Mr. 
Jewel A t. 27.  Harding) once solemnly spake in a great Assembly. And truly whether be the Higher Title, is above my Heraldry to determine. But enough of Conscience of their Miraculous Faith!  
3. Their Charity is as like it, as any Daughter to her own Mother. That which is truly Christian, 
2. Popish Charity.  makes us meek and gentle, kind and merciful; indeed to love our Neighbour as ourself, although he be our Enemy. Now see the Admirable proofs of such a Charity among the Papists. 1. To their Brethren. 2. To heretics. 3. To the Heathen.  
1. To their Brethren; 
1. To their Brethren.  catholics, as they must be called. O! 'tis the Alpha and Omega of their Religion; is it not? Truly they are Abomination kind: and by their very Principles. That the Doctrine of the Jesuits( Fac-totum's with Holy Mother) doth tend as naturally to cherish Amity and Dearest kindness, as pouring water on our common Fires doth to increase the Flames thereof, is manifested by their Learned Author of the Jesuits Morals, 
Tom. 2. Book 2. cap. 2. Art. 3, 4, 5, 6, &c.  from so many Testimonies of the most Approved Fathers of that Society, that no room is left for any scruple about it, much less contradiction to it. For by the very words of Lessius Molina, Escobar, and 

Tambourin, Amicus, Dicastillus, Filliutius, Vasquez, Sanchez, Bauny, lay-man, Tolet, Sa, &c.  
Ibidem. numb. 22650.   many others, he shows abundantly, that the fifth, sixth, seventh, eighth and ninth Commandements are totally subverted by them. And what a special Lift this gives to the exalting Charity! But 'tis, utterly out of the world. Particularly Bauny teacheth, That it is no mortal Sin to have such an hatred against one's Neighbour, as not to be willing to keep company with him; to have such and so violent an aversion from him, as upon no terms or occasion to be willing to speak with him, nor help him in his business, nor at all to forgive him, when he acknowledgeth his faults and offers satisfaction. And this is Jesuitical loving One's Neighbour as himself. If Particular Instances be accounted necessary, I shall give a very few, and those short ones too, out of 
Additionals. Propos. 15. the first Ser. 7.12.14.6.8.  less Provinciales, or The Mystery of jesuitism. 'tis lawful to kill him that takes away our Goods, if they be of value, though he run to avoid it. Yea, him that robs one of ones Honour by Reproaches. A false Accuser, and his Witnesses; nay, and the Judge too; when they cannot otherwise be diverted from oppressing the Innocent. Ay, and him that gives the lie; or any way reviles us. Nay, to prevent a Box on the Ear, or Blow of a Stick: or threatening to calumniate: with multitudes of Authors quoted for these Doctrines, and many other as bad, throughout that Book. Particularly for killing to prevent a Box on the Ear, or Blow with a Stick; Azorius, Filliutius, Lessius, Escobar, and Becanus. Which last Author hath these very words; 
De homicide. Qu. 64. q. 8. conclus. 2.  Licitum est etiam viro honorato occidere invasorem, qui fustem vel alapam nititur impingere, ut ignominiam inferat; si aliter haec ignominia vitari non potest. 'tis lawful also for a Person of reputation to kill an Assailer, who to disgrace him would strike him with a stick, or box him on the Ear; if he cannot otherwise avoid the disgrace. And he cites Sotus, navarre, Lopez, Gomez, and Clarus; of this Judgement with himself. But I shall onely trouble my Reader but with one Instance more of this kind of Doctrine, and another suitable one of their practise, and pass to what remains. Their Great man Crusius thus accosts one of the Jesuits Novices. 
Epistol. Jesuit. epist. 2. n. 8.  Why carest thou for thy Parents? Hear Christ and Ignatius. This man adviseth to convert our Natural or carnal Father into our Spiritual: that is, to transfuse our Whole Natural Affection into the Fathers of the Society. But He saith, He that hateth not his Father and his Mother, is not worthy of me: that is, If thou wilt live in the Society, of necessity thou must hate and eschew thy Parents as mortal Enemies, if they would draw thee off, &c. And a little after: What hast thou to do with thy Father? B●●old, for a Father of this World thou hast some thousand spiritual Fathers. What with thy Mother? Behold, the Church of Rome and the Blessed Virgin Mary is thy Mother. What with thy Brethren? For one or two Carnal, thou hast as many Spiritual Brethren as there are Jesuits. What with Sisters? Thou hast as many Sisters as there be Virgins in the Roman Church, &c. Therefore, hear not the Devil saying, Go back unto thy Friends. This is now according to the Rule of entering their Order, 
Ibidem. n. 7.  To put off all Natural Affection towards Kindred, and turn it into Spiritual. Which indeed the practise following there makes excellent proof of; and so we have done. A Jesuitical Novice walking in the fields for recreation sake with some of his Fellowes, meets his Father, a very Old man, who had not seen his Son for a Year before, and was desirous to salute and speak with him. The Son turns away his face, as if he had met a Monster; and mends his place to get out of the reach of his Fathers speech. The Father calls out upon his Son: Is this the requital of my Breeding of thee up? On makes the Son; both Deaf and Dumb. The Father justly provoked to anger, saith, God grant thou mayst so go away, as never to return again. And the other Jesuits being silent, This is the Piety, quoth he, which the Jesuits teach their Disciples. Are ye Jesuits? Not Jesus's Brethren, but Satan's Sons; who teach Sons such vile Impiety towards their Parents: with more unto that purpose. When they came home, the governor hearing it, highly commends him, and confirms him by Hieroms words, Go on to Christ by treading on thy Father. Let but the Reader compare this Transcript with its Original, Mark 7.10, 11, 12, 13. about the Pharisees Corban; and he must say, They have wonderful Charity with them!  
And yet I have said nothing of Holy Fathers keeping the Onely Means to Life Eternal, viz. The Holy Scriptures, from his Children; nor his forbidding even the 
council. Colon. Tom. 4 p. 838. ap. Sur. Edit. Colon. Ann. 1567.  Preachers, being acquainted with the Truth in reading Protestant Books; nor his picking of their Purses( out of Charity) for Pardons, Masses, Dirges, &c. when he could save their Cost, and work their Cure notwithstanding, if he pleased. Yet as his Praecursor, so himself too is for, Quid dabitis? But for a full and final Proof of wonderful Popish Charity among themselves, let but the Reader be acquainted with 
De Schism. Fo. 1, 2, 3.  theodoric a Niem, the Popes own Secretary, and after a Bishop; and he shall find such Monstrous, Perfect Hatred, Quarrels, Rapines, Depopulations, Murders and Massacres to have raged amongst them, that he will pronounce, No doubt but Hell was broken loose above ground.  

2. To heretics.  4. And what is it towards heretics then, do you think? For thus they begin their Kindness, by a false and spiteful dealing with the true Professors of the Gospel, in their Words: but improve it unto purpose in their Deeds. Their tender Mercies have been ever Cruel towards th●se, Alive, and Dead.  
As for the Living, I must not stay upon their Usage of particular Persons. The Number is infinite of them that have, Judicia●ly and Extrajudicially, been robbed, banished, and i●prison'd, stabbed, strangled and starved; hanged, drowned, and burnt, for none other fault than the pure Profession of the Faith of Christ. That Book alone,( to pass by others) The Acts and Monuments of the Church, composed by that Eminent Servant of God, Mr. Fox, will give you but too many Examples, foreign and domestic also. But to deal a little more particularly; yet in the Bulk still, and without going far. What slaughter did Popish Charity make among the Poor Waldenses, 
Waldenses.  as without any provocation on their part, so any humanity on their own? 
Commentar. lib. 16.  Sleidan assures us, that the Pope and Devil by Minerius shewed no respect to Age or Sex, no not to Women with Child. And that no fewer than 800 Innocents were cruelly butchered by the Papists in one Town, Cabriers; besides the many slaughtered elsewhere. Nay, to see their Feral Savageness. About forty Women were shut up into a Barn that was full of Hay and Straw, and set on fire; and when the poor Souls plucked off their clothes, to keep down the flames therewith in vain, and after got unto a Pitch-hole to throw themselves out thereat to scape the Fire, those charitable Hell hounds with Pikes and other Weapons compelled them to keep in and to be burnt to ashes. And all this, when the Town Gate had been opened to them, upon assurance given them by the Papists of Indemnity. But what is Faith to Turk and Pope!  
And what indeed is this low Instance to the Massacre at Paris? 
Paris Massacre.  That proves, that the most Sacred ties of God and Nature hold Hell as fast, as they can do Rome. There was a Marriage to be celebrated betwixt two Great Families, 
Thuan. Hist. lib. 52.  and the most Noble of the Protestants were invited to the Wedding. But that merry Day was closed up with one of the most dismal Nights the Ears of Man e're heard of. For in the Dead time thereof, the Accursed P●pish Cut-throats, against all Laws of Charity, Justice; nay Ingenuity and Humanity itself, according to the Plot they laid before, unexpectedly, unfaithfully; yea Barbarously and devilishly Butcher first the Undeserving, yea the Obliging Guests; and then with Feral Cruelty proceed in Blood, until they had dispatched some Threescore Thousand Harmless Souls into another world.  
And could the world unto that time afford One Instance of Prodigious villainy, that in all Circumstances is fit to be a Match for this? And yet upon the welcome tidings hereof unto Rome, His Holiness, His Hellishness rather, together with their Puny Devilships, the Cardinals there, gave solemn Thanks to God for such a Blessing to the Roman See, and Christian World. All this we are beholding to their own Historian for, Thuanus; quoted in the margin. And for the Roman Triumph then, 
Vol. 1. Oration. 22. pag. antepen. O diem illum plenum laetitiae& hilaritatis, quo tu, Beatiss. Pater, hoc ad te nunci● allato, Deo immortali& Divo Ludovico, cujus haec in ipso pervigilio evenerant, gratias acturus, indictas à te supplicationes pedes obiisti.  Muretus doth sufficiently claw Pope Gregory the thirteenth to his face about it. But 
Theat. Histor. Maximil. 2. Imperat. 47. p. 789.  Dr. mathias out of Onuphrius tells us, that the French King in his Letter to the Pope I mentioned, glories of Seventy Thousand heretics destroyed. And out of Reusnerus, and Prisbachus, he gives us an account of no fewer than One Hundred Thousand in one Months space throughout all France thus slaught●red.  
But since that time the Romish Turk hath quiter outdone himself, and at being drunk with blood; 
Irish Rebellion.  and is become the very Master of his Craft. Elder Assassinations are but Whips, unto his Scorpions used in Ireland. Perhaps the Conversion of the Indies may somewhat vie therewith. But let the Reader judge of that anon. 
Irish rebel. pag. 6.  Sir John Temple, Master of the Rolls and Privy counselor there in the time of that most Monstrous Rebellion, telleth us, That in less than two years the Papists had expelled out of their Habitations, murdered and destroyed Three hundred thousand british Protestants, by the best Computation that could be made. But their inhuman Cruelties unto maidens, Infants, Women with Child, whosoever came within their reach, are so above all Parallel, that it gives us reason to admire the Wit, as well as Spite of Hell for the Invention of the Torments. 'twould be too tedious to recite Particulars, as knocking Men on the head with a Butchers Axe; burying them alive; fastening their Guts unto a three, and making them go round it, to see the Length thereof; driving Women stark naked with the Child half-born to drowning; ripping up their bellies that the Child might be seen crawling in the Womb; dashing Childrens brains out upon the Stones; hanging them on Tenter-hooks; cutting them in Quarters and Gobbets; to pass by Ravishments, and other villainies; which all were but the Sport and Recreation of the Unnatural, Hellish Papists. One special Passage I cannot omit, 'tis such a Demonstration of that Charity Peculiar to the Romanists; Namely, that when by fear of Death and Torments they had prevailed with some weak Protestants to profess and practise Popery, straitwayes they cut their Throats, 
Irish Reb. pag. 109.  and lovingly sent them into another World whilst they were in this good Mood, lest, if they lived longer, they might chance to change their minds. Behold the Men! The Brutes! The Devils!  
And should not we in England have tasted of the same sauce from his Holiness's kitchen, and before 'twas served up in Ireland too,( I mean the Powder-Plot) had not the Almighty to our just amazement and their confusion disappointed it. And though Lay-Papists were to kindle the Fire, Jesuits, Priests and friars may be truly said to make it; but the Pope and Devil found the Fuel.  
So much of their Charity unto Living heretics. Touching the Dead, you heard thereof sufficiently already. 
Hic Cap. 6. Num. 4.  And do but onely remember that they do yearly, and very solemnly curse all such Creatures unto Hell, you must confess, their Charity to them is Miraculous.  
5. And 'tis the same to Heathens 
3. To Heathens.  also. The Jesuits brag excessively what service they have done unto our Saviour, and how great love they have shewed to those Sinners, 
Bellarm. de Not. Ecclesiae. l. 4. c. 12. In novo orb multa millia Gentilium converterunt.  in effecting their Conversion at the furthest distance of the Earth. Their Predecessors, I remember, compassed Sea and Land to make a Proselyte; and when 'twas done, he was( poor Soul!) a two-fold child of Hell more than before. And who can doubt, but these apt Scholars will outdo their Copy? Nay, by their Leave, their own Author Franciscus A Victoria, will make others besides heretics suspect those great Cracks of theirs to be Pot-guns onely. For,( saith he, 
Relection. 5 De Indis Propos. 5. ) It doth not appear to me sufficiently, whether the Christian Faith hath been so proposed and preached hitherto to those Barbarous People, that they should be bound to believe it under the Pain of New Sin. This I say, because,( as it is manifest from the second Proposition) they are not bound to believe, unless the Faith be proposed with probable persuasion. But Miracles and Signs I hear of none, nor Examples of Life so Religious: Nay, on the contrary, Many Scandals, or villainies; and Many Impieties. And to come closer to our Purpose, let us hear 
Praefat. ante Osorium de Gest. Emanuel. Per 700 millaria vix ulli postmodum Incolae.  Metellus Sequanus. That Author doth assure us, that the cruel Charity of the Papists entering upon Hispaniola, reduced two Millions of those Natives unto five Hundred at the utmost. So through a Conversion made they of these Heathens, by turning them quiter out of the World with most bloody Barbarism, that a man might travail seven hundred Miles and not see one Inhabitant hardly. But let us hear a few Passages out of very many which 
Pag. 17. ap. D. White, Way, sect. 49.5. Way to the true Church. sect. 49. numb. 6, 7, 8, 9, 10.  Dr. John White hath transcribed from Bartholomeus Casus, a Bishop that lived in that country, and they will amaze us. That country, saith the Bishop, at the Spaniards first coming, swarmed as an Emmethill with Emmets: 
Spanish Colony, P. 1. 12.  and they were so Innocent as to deserve no punishment by human Law. Yet these Charitab●e Papists as soon as the Nation was discovered, like Wolves, 
P. 2.  and lions, and tigers long famished, entred, and did nothing but tear them in pieces, and murder, and torment them with cruelties, never red or heard of before. Their Acts, he saith, were neither deeds of Christians, 
P. 55.  nor of Men; but Devils. Nay, they had better have fallen into the Devils hands( he thinks) than theirs. 
P. 92.  They spared neither Young nor Old, nor Women with child, nor lying in Childbed; but would ripp up their bellies, 
P. 6.  and chop them in pieces, as if they had been butchering Lambs. 
P. 17.  And he protesteth, there is no tongue, skill, knowledge, or Industry of Man able to recount the dreadful Doings of these Enemies of Mankind. They trained up Mastisse-Dogs on purpose, 
P. 48.  to rend in pieces and devour the People; and fed them with Mans flesh for that end; having a great number of Indians fettered in chains, whom they murdered like Swine, as their Dogs needed, to seed them. And one wanting Dogs-meat on a time, took a Child from its Mother, chopped it in pieces, and fed his Dogs therewith. With innumerable other Devillismes, not fit to be repeated. But one peculiar villainy is not to be omitted, whereby their adding Blasphemy to their Crue●ty, laboureth to fill up the measure of their Iniquity quickly: 
P. 6.  They set up low Gibbets, and in the Honour of Christ and his Twelve Apostles, hang Thirteen Persons upon every Gibbet, and burn them with Fire. Well; Popish Charity is so marvelous, that in the space of Forty years it barbarously rid the World of Seven and Twenty Millions of Poor Heathens, 
P. 4.  saith the same author.  
Have not now these Gentlemen a deal of Reason to fill the World with Clamours of their service done to Christ, and love they shewed to poor Sinners, in the Conversion, as they phrase it, of the Gentiles; but indeed the Utter and most Devilish Extirpation of them? But all words fail, fully to express the thing! I shall detain the Reader but with one Story more, and sand him for all the rest unto the Author himself, if he can get the Book; 
P. 15.  or at the least unto the Reverend and Pious Transcriber mentioned above, who may be had with greater Ease. There was a Prince in the Isle of Cuba, who calling his People together, shewed them a Casket full of Gold and Jewels, and  told them it was the Spaniards Gold. And after they had danced a while about it, he threw it into a River: Because, saith he, if they once get it from us, they will kill us. He was afterwards taken, and being ●t the stake to be burnt alive, a friar telleth him of God, and the Matters of Faith, which if he would believe, he might go to Heaven; if not, he must to Hell, to be tormented for ever. The Prince after a little pause asks the friar, If the Spaniards went to Heaven, or no? Who answering, Yea they did: The Prince makes reply without any deliberation, Then he would none of Heaven, but go to Hell, that he might be freed of that Cruel Nation. Behold now Popish Charity unto their Brethren, Heretic●s, and Heathens! And forbear to stand amazed, if you can. Are not They, the Wicked ones, whose tender Mercies are cruel? 
Prov. 12.10.  Who but must say, Instruments of Cruelty are in their habitations. O my Soul come not thou into their secret; unto their Assembly, 
Genes. 49.5, 6.  mine Honour, be not thou united.  
6. Such also is their Unity. Protestants are twitted by them on every turn with the dissensions that are amongst them. But they! O they, 
3. Popish Unity.  Flock all together like Birds of a Feather! Are so unanimous Waking; that you may do well to think they have the self-same Dreams! 
Bell de N●t. Eccles. l. 1. c. 10.  Their Great Jesuit makes this One of his Fifteen Notes of the True Church. And thence inserres, The Whore of Babylon to be the Spouse of Christ: or, which is all one, The Romish Synagogue of Satan to be the catholic Church of God. But this is reckoning without his Host: for Papists hang together but like a Rope of Sand. Which will soon appear by the great Discords and Mortal Feuds, first between Particular Members, then public Bodies, lastly the Heads themselves.  

1. Particular Members. ( 1.) For Particular Members; yet not the Feet( much less, any less considerable Parts,) let's look no further than at Home, we shall find enough and spare ro serve our turn. Our Two Metropolitans, Canterbury and York, have given ample Proof of the sweet Popish Harmony; and that many a time; and upon a point wherein alone the Romish Bishop( for ought I know) may be said to follow the Apostles, 
Act. and M●n. Will. Conq. 〈◇〉. 4. Begin.  that is, Who should be the greatest? Mr. Fox gives us at once a Bundle of eight Examples of this dear Concord, with an &c. to boot. And then shows, that the Infallible Judge before whom the matter came( and whose existence with them Bellarmine in the place last quoted, makes a cock sure ground of Unity among them,) could not, or would not,( for he did not) determine it. But there is one pleasant passage of their Scuffles, which 'twere great pity the Reader should not be remembered of: and thus it was. The Popes Legate, a Cardinal, being come hither upon the Old Errand of Pocket-picking here, a Council of the Clergy is called at Westminster. York coming sooner than ordinary, sits him down at the Legate's right hand; which when Canterbury, that came after him, espyes; he refuseth to take the second place. Well; One would not rise up, nor the Other sit down: and thence ariseth no small bustle. 
∴  From words it comes to blows. And though York was stronger at the tongue, C●nterbury out-did him at the hand. Whose side so manfully quits itself, that York tumbles down unto the Cardinals, but under Canterbury's feet, and scapeth narrowly with his life; his Holy Vestments being maimed horribly. The mighty Cardinal, whatever by the Pope's Commission his Power was in Purgatory, could do just nothing here on Earth. To verify the Proverb therefore, that One payr of Legs is worth two of Hands, away packs he, and Abscondit se à fancy illorum, hides himself from the sight of them; 
Act. and Mon. K. Hen. 2. Ann. ●177.  as Fox out of Hoveden hath it. He that would be better stored, may load himself with Instances of this kind at rates cheap enough in the 
Praesert. Cent. 12. c. 8. de Schism.  Magdeburgenses. And touching their sweet Concord in point of Doctrine, we shall hear sufficiently in the next Particular: although the while he that will acquaint himself with Dr. Willet, 
Fourth Pillar of Papistry; at the end of Synops. Papismi.  may find three hundred Instances of their mutual Contradictions, with some little Vantage also, gathered to his hands. And the very truth is, he that diligently readeth Bellarmines Controversies, shall find him almost every where contradicting some or other of his catholic Doctors. One while violently wresting, another while flatly denying, and frequently absolutely condemning their Opinions. Dear Unity in plain Civil Wars there is!  
( 2) But public Bodies or Societies agree like Dogs and Cats too, as we speak proverbially. 
2. public Bodies.  Is it not pretty Harmony for so many several Orders of Monks and friars among them, to keep to their own particular Rules and Rites, and never to communicate either with their Parish Churches, or other Monasteries;( because the Crow still thinks her own bide fairest;) and to be called by several and distinct Names, as of S. Austin, or S. Francis, or S. Dominick, or S. Bennet, or some other Founder? 
1 Cor. 1.11; 12  The Corinthians that were some of Paul, some of Apollos, and some of Cephas, and did the while communicate together, could not be judged by the great Apostle to be at Unity; but are justly charged for Contentious, for lesser cause than theirs forenamed. But this is but a triflle to the hostile, and implacable Feuds of so long standing betwixt the Thomists and the Scotists( or the Dominicans and Franciscans;) the Jansenists and the Jesuits; the Seculars and the Regulars, to go no further. These make a Demonstration, that though the Romanists are Unanimous enough against Christ's servants, they cannot the while be so among themselves. 'tis plainly, Manasseh tearing Ephraim, 
Esa. 9.21.  and Ephraim rending Manasseh; but both devouring Judah. Johannes de Rada, saith 
Ans. to Charity mistaken. Sect. 6.  Dr. Potter, hath filled two gross volumes with the Contentions of the Thomists and Scotists. And their learned 
In August. De Civit. D. l. 20. c. 26.  Vives tells us, the Dominicans after Thomas, and Franciscans after Scotus managed their quarrels to such an height that they were just running mad, had not the Pope( not decided the controversy,) but commanded silence to both Parties. Bravely done for a sovereign and Infallible Judge! But, good man, the Sides were great, and their heat greater. And many an honest person that stepped in but to part a Fray▪ got nothing but a broken Pate for his pains. So that about the Virgin's Immaculate Conception, they may even try it out by the teeth, if they will, for all his Holiness. For the Jansenists and J●suites( or Molinists, if you please) their Difference is so wide about Efficacious Grace, and the Rage so great on the stronger side, the Molinists, that they have gotten Bulls from the Pope, and raised a bitter Persecution against the Jansenists, and turned them out of all their Preferments; excepting onely such Politicians as can comform on basest terms. And this rigour against them hath been renewed by the Popes Authority little more than ten years since. Whereof we have an exact account but lately given us by the Ingenious Author of the True Idea of Jansenisme; 
Part. 1. Sect. 15, 16, &c. 21, &c.  a Treatise of little Bulk but singular Worth. As likewise are those other Excellent Pieces, which serve this purpose too effectually, I mean, The Morals of the jesuits, and The Mystery of J suitisme. And all three worth their weight in Gold. Touching the Seculars and Regulars( that is, the Bishop and Parish-Priests on one part, and Monks and friars on the other): the Civil Wars that have been between them about the Exemption of the Regulars from Episcopal Jurisdiction; and the encroachments they have made upon the Seculars, besides all other points, are so notorious, in England specially and in France, that 'tis utterly needless to insist upon them. You may spare the pains of going so far as M. Paris, or Petrus de Vineis, or any other Elder and Remoter Author, 
C●ll. Funus.  Erasmus and our countryman 
Quodlibets of relic.& State.  Watson make proof hereof, enough to convince an Infidel.  
And how easily reconcilable these Folks Quarrels use to be, judge by the Lamentation that a Pope himself did make thereof. For Bennet 9th, speaking of what his Predecessor Boniface 8th had done for quieting these kind of Differences, cries out; For Peace intended, 
Extr. come. lib. 5. Tit. 7. c. 1. Inter cuncta●.  Trouble arose; for Concord, Discords sprung up; and instead of Tranquillity, Disturbances were ever budding: so that when he seemed to take away the Occasion thereof, he tied the knot the faster; and one Hydra's head being cut off, seven others came up in the room. Thus he discovers what a Loving driven they are, and what sweet Unity betwixt the Seculars and the Regulars.  
( 3.) But where the Fountain is bitter, 
3. Heads themselves.  how should the Streams be sweet? The Heads themselves have at an horrible rate made head against one another. What could you look for else, suppose two Kings should exercise a distinct Sovereign Power in one and the same Kingdom, but bloody and malignant Opposition? That Monster which they call the catholic Church of Rome, 
In practise.  hath frequently had two Heads at once, and sometimes more upon its Body; and at defiance to one another. And large volumes may be filled with the Stories of Complaints and Curses, Banishments, Imprisonments, and Slaughters, practised by Fraud and Force, with Spite inspired from Hell, during the time of those Civil Wars, which they are pleased to call by the softer Name of schisms. red but theodoric a Niem, 
De Schism.  and 
De Schism.& council.  J●hannes Marius Belga,( both their own, and bound up together) and you have enough. Nay their dear 
Pontific. Rom. Chronicon.  Onuphrius, and one of the Principal Writers of the Lives of Popes, frankly acknowledgeth no fewer than Thirty of these schisms to have been in the Romish Church. Whereof One, though many other were of long continuance also, lasted no less a time than full Fifty years. And was not here a Blessed Unity all this while! For who can doubt but that the Influence of these Heads would reach to all the Members; as low as the very Feet and Toes? Nay, if the Reader can spare me but a little patience, I will give a brief account of the cruel Pranks these Popes have played with one another, I mean Successors with their Predecessors, when there was no open schism among them: and this too, from as current an Author as any is among them.  

Platina in Vit. Form. Bonif. 6. and Steph. 6.  Stephen the 6. so hates his Name, as to abrogate all the Decrees of Formosus, the Pope, but one month before him. Nay he was so mad as to call a Synod, takes up his buried body, disrobes it of the Pontifical Habit, puts on a Secular, and buryes it with the Laity, having first cut off the Two Fingers they use in the Consecration, which he cast into the River tiber. Romanus his next Successor, pays him in his own coin; for he Nulls all Stephens Acts instantly, 
In vit. Rom.  saith the same author. Theodorus 2d. keeps up the trade, and restores Formosus's Acts. So doth John 10th. that comes next. 
Idem vit. Th.  Bennet 4th. nor meddles nor makes with their quarrel; as neither lo 5th. that came next to him; who was dismounted by Christopher at forty dayes end, and was served himself with the same sauce within seven monthes time. 
Id. vit. Serg. 3.  Nay Sergius 3d, that now got the Chair, takes him out of the Monastery where he was, and claps him up in a jail, where he had less mind to be. And then have at Formosus afresh. His Acts are so rescinded, that they must be Reordained, who had taken Orders from him: Up comes his Carcase once again: off goes his Head, and his Body is cast into Tiber as unworthy of human burial. Thus, saith this author, 
In vit. Serg. 3.  those Popes despising Gods Worship, exercised their spite as the most bloody Tyrants use to do, with expectation of enjoying their pleasures more securely, when there are none left that can kerb their wickedness. And for a Demonstration of the Unity among these Heads observe his words in another place; 'twas in a manner the custom ever after, 
In vit. Stephan. 6.  that those who followed would Infringe or utterly null the Acts of former Popes.  
You see enough of Conscience for their Harmonious Practices; 
In Doctrine.  and to say nothing of their Doctrine, would be to make this Account too much like That; greatly Incoherent. But I shall only pick up gleanings of this Harvest.  
Pope 
cause. 35. q. 2. 3. c. 7. Nullam.  Julius teacheth, no kindred may mary, on the husband or wifes side to the seventh generation. But they may in the fifth, saith Pope 
Ibid. c. 3. De propinquis.  Fabian; and let them not be divorced in the fourth, if it happen: but beware of the third.  
There is no binding or losing the Dead; so saith Pope 
cause. 24. q. 2. c. 2. Legatur.  Gelasius. But in a 
C. 6. Sanè.  Chapter shortly following, the very Title is, heretics are to be excommunicated after their death. And the Text hath, besides much other Authority, that of the Church and Pope of Rome.  
'tis Gospel with Pope 
De Consecrat. Dist. 4. c. 28. Multi sunt.  Pelagius, That there must be Thrice dipping at baptism. Yet 
C. 80. De trinâ.  Gregory there saith, Once serveth; and that sheweth the Unity of the Godhead, as the other doth the Trinity of Persons.  
Pope 
Ibid. c. ●4. A quodam.  Nicholas's Doctrine was, that Whether men were baptized in the Name of the Trinity, or of Christ onely, 'twas all one, and well enough. But 
Ibid. c. 30. Si revera.  Pelagius's is, to have them baptized again, that were onely baptized in the Name of Christ.  

Ibid. c. 52. Quos à Paganis.  Gregory 2d wills those that were baptized by Pagans to be rebaptized in the Name of the Trinity. Yet 
Ibid. c. 24. c. 23. Roman. pontiff.  Nicholas( as before) allows such Baptism good. And the next Chapter before, tells us the same thing. Nay 
De Baptism. l. 1. c. 7.  Bellarmine saith, 'twas both defined in the valentine Council, and Reason pleadeth for it.  

sixth. Decret. l. 5. Tit. 12. c. 3. Exiit qui.  Nicholas 3d pronounceth, that Christ taught the disclaiming all Propriety, and confirmed it by his Example. But 
John 22. Extrav. Tit. 14. c. 4. Cum inter.  John 22d declareth, that Opinion Erroneous and Heretical; and the pertinacious Maintainers of it too.  

cause. 30. q. 3. c. 4. supper quibus.  Urbanus holds it lawful that Sons and Daughters of Godfathers and Godmothers born before or after such their Godfather or Godmothership should mary. But 
Ibid. c. 5.  Paschal in the very next Chapter flatly denieth it, to such as were born after such Gossipship was contracted. And 
Decret. Greg. l. 4. Tit. 11. c. 1. Utrum. Canones contrarii inveniuntur.  Alexander 3d ingenuously confesseth this Quarrel betwixt the Canons.  
That the Pope is above all Men, even Kings, and the Emperour himself too, is, and hath been for some hundred years the Doctrine of the Roman Bishop; 
Chap. 2. above,& B. 1. c. 7.  as we heard before, with their proofs thereof. Yet Ancient Bishops there did gladly aclowledge themselves the Emperours Subjects. I mean not onely in the time of Constantine, when Pope Silvester paid him lowest Homage, which was little more than 300 years after Christ: but about the seven hundredth year of Grace, Pope Hadrian 1. and about the Thousandth, lo 8th, yielded the power of Creating Popes themselves unto the Emperour; and that's Subjection to the purpose. 
Decr. Grat. Dist. 63. c. 22. Hadrianus. & 23. In Synodo.  This the Popes own Law acquaints us with; yea and that Both of them did it with their Counci●s too, and passed the Sentence of Excommunication on Gainsayers. Nay another 
cause. 2. q. 7. c. 40 Petrus. 2 pars.  lo submits his Cause to the Emperours cognizance. And, to pass by all other Instances, in the next Chapter, the Pope begs the Emperour to sand men to hear and determine Matters against himself, 
Ibidem. c. 41. Nos si.  promising amendment of what faults he should be found guilty of. But this is an Old almanac now. Such Doctrine is at this day heresy, or B●asphemy, or whatever you can think of worse than either.  
But one Example more; and let the Reader at his own discretion apply it unto their practise or their Doctrine; or to them both; I am contented. But this is it. Pope Sixtus 5th, 
Dr. James Bellum Papale. and Apology.  and Clement 8th, within two years time, publish their authentic latin Bibles, with Infinite Varieties, Contrarieties, and Contradictions unto one another; yet Both required to be received under pain of Excommunication. Which gave our Learned and Laborious Dr. James abundant reason to pronounce it, A war between the Popes.  
Let Papists crack now, till they are hoarse again, of their sweet Unity; we see the Concord, even betwixt their Popes, is but like that of Thieves, who fight, and wound and kill one another at parting of their spoil, whatever Friends they prove in robbing True men of their Goods. And so much of their wonderful Unity.  

4. Popish Fidelity.  7. Now let us view the Fidelity with them. Their Truth and Faithfulness will match the former virtue to an hair. And this( by a quick dispatch to make amends for our longer stay upon the last) consists in Words and Deeds. Now Romists have a marvelous stroke at both.  
( 1) In Words. 
1. In Words.  We must not slip their Current, but most Cursed Doctrine, Fides non servanda Haereticis: No Faith is to be kept with heretics. Hear Summa Angelica in the Case. heretics Vassals, and whoever stand in any obligation to them, as Servants, Free-men, and the like, 
heretic. num. 15.  are ipso facto discharged. Furthermore, if any man hath passed his Word or Oath for a payment at a certain day, he is not bound. So he. 
Sleid. come. l. 3. Anno 1521.  But their General Council of Constance persuaded the Emperour of the truth of this Doctrine, and notwithstanding Faith and safe Conduct granted John hus, martyred him, to their Eternal Infamy, at the Stake. I know of late some of them are ashamed of this Principle; and would fain induce us to believe 'tis None of theirs: but 'tis merely, that by our fond confidence of their Kindness they might have the Opportunity to kill us, as Poor Huss was cheated by them. For, Quid verba audiam cum facta videam? Nay, their words speak plain enough, if Mouth can utter them, or pen can writ them so, to assure the Hereti●ks they must expect such Deeds from Popery. Hear their general Council speak, and let the Reader think they are calunniated, if he can. The Holy Synod declareth, that Safe Conduct granted by the Emperour, 
council. Constant. Sess. 19. Titu●. Quod non obstantib. salvis conductibus Imperatoris, regum, &c. posset per judicem competentem de haeretici pravitate inqu●●i. Surius. Tom. 3.  Kings, or Princes unto heretics, or those defamed of heresy, by whatsoever Obligation They have bound themselves unto them, may not nor ought not prejudice the catholic Faith, or Ecclesiastical Jurisdiction; or hinder but that, notwithstanding such Safe Conduct, a competent Ju●ge may inquire of such Persons Errors, and otherwise due●y pr●ceed against them, and punish them according to Justice, if they will not Recant; although they came to the place of Judgement in confidence of their Safe Conduct, and otherwise would never have come. Nay, the Compiler of the Councils, and that Popish Bigott, Surius, hath this Marginal Note upon the place, That Safe Conduct cannot defend heretics who pertinaciously maintain their Heresies. 
Haereti●is suas haereses pertinaciter defendenti●us Salvum Conductum non patrocinari.  As therefore this must stab their truth and faithfulness to the heart, so their impudent clamours, that Protestants do bely them in this Imputation, must of necessity kill it outright. And so long as the Acts of the Council of Constance shall stand upon Record, Popery for Perfidiousness will match with, if not bear away the Bell from Turcism. No wonder now that Irish Papists, 
Sir J. Temple, I●ish rebel. p. 91, 93, 117, &c.  after solemn Promises to the Protestants of fair Quarter, on surrender of their Garrisons, did so often forthwith murder them! 'tis Romish catholicism! Or that the poor Waldenses were, 
Sleid. come. l. 16. Ann. 1545. Comment. l. 3. An. 1521. sic& M. Adam. in vit Lutheri.  before, served at the same rate! 'tis being true to Holy Mother's Principles! Nay, Luther himself scaped it narrowly. For there were those that would have had the Emperour to have trod in the steps of the Council of Constance, and not have kept his Faith to Him, as Sleidan and Adamus report, and 
M●l●n. l. 1. c. 2. ap. Becon.  themselves confess. Our State is so well ware that Perfidiousness is grown Natural unto Popery, especially their leading Clergy, that in all Securities of Loyalty and Allegiance which they expect from those kind of People, they always expressly caution against Equivocations and Mental Reservations. But who can hold the Changeling Proteus? Verily, all Parliamentary Circumspection can no more entangle a Jesuits Conscience, than green Withs could bind the hands of Samson, or the Spiders Web the bigger Flies, whose very weight snaps all asunder. Full proof of this from the greatest Names among them, is collected to the Readers hand by their Ingenious and learned Author of the Jesuits Morals. 
Book. 1. c. 1. A. 6. P. 2. S. 1. per totum.  The sum whereof amounts to this, as He expresseth it; To banish Sincerity from mens Words, and Fidelity from their Promises; that they may say what they will without Lying; and pr mise all things without being Obliged. And the Knack for doing it is but this; Do not Intend to swear, or promise; and swear or promise what you will, no hurt is done, be you never so false. This is the Doctrine of the Romish janissaries: And if Hell itself can outdoe them, let it even take them for its pains. And how sit Earth is to bear such Creatures, who would bereave the same of its Inhabitants, by the utter extirpation of Faith, and Truth, 
☜  and common Honesty, the onely Cements of all Society, let the Reader judge. But to be sure, no Protestant State, or Kingdom, can ever trust the Authors of such Principles, with just security to its own Being.  
( 2) In Deeds. 
2. In Deeds.  Their Abominable Principles of Deceit and Fraud( whereof that Excellent Piece last quoted, and so worthy of the Readers purchase, gives a full account) have suitable Practices, never doubt on t. How they have handled the Sacred Word of God, some thing hath already lately been glanced on; and abundantly more, under the next and last Payr, unto better Purpose will be discovered. In this place therefore, I shall onely, and with brevity too, point at their Usage of the Ancient Fathers of the Church. And first, about their Forging Treatises that are false; and secondly, Corrupting those that are True; and so proceed.  
1. They forge false Treatises; 
They forge false Treatises.  and lay their own Bastards at the Fathers doors, as if they were the Natural Parents of them. When God knows, they are Sons of Whoredom begotten by themselves, and born some hundreds of years, likely, after the Fathers were dead and rotten. 
Of the Corruption of Script. Counc.& Fathers, Part. 1.  Dr. James, sometimes public Library keeper in our famous University of Oxford, by his worthy Learning and unwearied Industry hath convicted them of this kind of Unfaithfulness, so far beyond a possibility of Defen●●, that no Excuse can be made for them. The Reader will find with him, the Fathers that are thus abused, no fewer than Thirty One, the Bastards laid at their Doors, 187: and the Errors they were designed to patronise, above one hundred. Here are men of Trust! And whom, hand over head, you may confided in!  
2. They are as lucky at corrupting True Ones. 
They corrupt True Ones.  The same Excellent Author, though he pass by many Centuries, as he tells us, for brevity's sake, hath yet made sufficient proof in Fifty Instances of their Treachery and Persidiousness of this kind, 
Part. 2. ibid.  towards more than Twenty of the Ancient Fathers, Councils, Cannons, &c. And in particular, S. Augustin, Chrysostom, Hierom, Ignatius, Gregory, Bede, &c. are thus abused by them. So that they are Guilty both of putting the Royal Stamp on base metal, and debasing the Kings coin too: either of which deserveth Tyburn justly. But so far are Modern Romanists from blushing at their Predecessors Naughtiness, that they tread their very steps, with the advantage( as they reckon) of greater speed, and surer footing also. Witness the Indices Expurgatorii of Rome, Spain, Portugal, and Antwerp. Whereby they have, not onely forbidden all the best Books in the World,( a small fault with them!) as Luther's, Calvin's, &c. which detect their Wickedness; and such other as themselves allowed formerly, if they have tendency that way: but expunged, and blotted out, both of the Fathers and Modern Authors, although their own, whatsoever Passage is not favourable unto their Abominations. Thus do they villainously force those Great Men to speak what they never thought; nay contrary to their own mature and settled Judgement, and which they had declared plainly. And wherefore this? A pious end no doubt! That in no Language or Faculty there might be any Book, Sentence, Word, Syllable, or Letter impugning the Doctrine ●f the Court of Rome, or Council of Trent, uncorrected, unamended. So the most worthy Author mentioned. 
Ibid. Part 4. M●stery of Indic. Expurgat.  To extort by Tortures, from the Living, a Confession against Truth and Conscience, how Barb●rous is it? But to Rack the Ashes of the Dead, and violate so their Memories, as to make them perjured or Persidious at the least; in eating their own words, and giving themselves the lie; saying, unsaying, and gainsaying too as the Tormentor pleaseth to extort it from them, what shall we say thereof? S. Paul telleth us, that a Mans Testament being confirmed, no man disannulleth or addeth thereunto. 
Gal. 3.15.  But we see Popery is so far from Chris ian, that it will not be human! I shall leave the Reader to his wonder, having once acquainted him that this their Work of Darkness was designed never to have seen the Light,( according to the Rule, He that doth evil hateth light, &c. Joh. 3.20.) but the Indices must have lurked onely with the Inquisition. No man, saith the aforesaid Doctor, not of that Office, being fit to be trusted with such a Secrecy, though bachelor, Licenciate, or Doctor of Divinity. But the wise are taken in their craftiness, by Gods Miraculous and Merciful Providence. Their shane is manifest, 
Idem ubi supr.  and the Books extant in the public Library at Oxford.  
But enough of Romish Fidelity both in Words and Deeds!  
8. Next then of Their Chastity! 
5 Popish Chastity.  You must remember the Popish Clergy hit Protestant Ministers in the teeth at every turn with their Wives and Children: and would make the world believe( but that the ill luck is, All people have not lost their senses yet) that they forsooth, being single persons, are a Peerless breed, that is for Continency. Though all the Earth should be defiled; why They, you must suppose▪ would be as spotless as the sucking Babes. Once I remember a bold Adventurer was rebuked with What meaneth then the bleating of the sheep and oxen in mine ears? And why not these with, What meaneth then the bawling of so many Bastards abroad, and in your h uses too? Was it not amongst the many Complaints of Germany, That, 
Qu● solut i●licere ut vel caelibes permanent vel concubinas alant. Gravam Germ. Cent. Num. 91. Ibidem. Num. 31. Se scire hunc esse morem ut accept ●●ecuniâ scortationem suis permittant Sl●idan. come. 4 1524.  Priests who kept their Whores or kept them not( all's one for that) must have a licence for it; at least pay their money; and then take their course. Now, who can doubt but such a Patent will make common Whoredom current Chastity? And that their Priests being by the Cannons forbidden lawful wives, did night and day attempt the Chastity of matrons and Virgins, that is of Lay-mens Wives, Daughters, and Sisters. The Popes Legate, Cardinal Campegius confesseth the B●shops were to blame that gave such Licenses; and saith he knew that for money this was their Trade notwithstanding. You see then what a Continent Breed are found in Popery. But 
Labyrinth. Tract. 6. c. 35.  theodoric of Niem, sometime a Secretary to the Pope, and after made a Bishop, telleth us that in Norway, Ireland, Gascony, Spain, and Portugal Bishops as well as Priests kept their whores openly. And when the Bishop went upon their visitations, their Whores would go together with them; partly to feast with the visited Priests, and see their Masses, and receive their Presents, and( for tis good to be sure) lest the Bishop finding the Priests Concubine handsomer than his own should fall in love with her, and his own poor wretch should wear the Willow. Nay if it so fell out that any of the visited had not a Concubine, he as a transgressor of the Traditions of the Fathers, must pay double Procurations to the visitor. Whence more Bastards in a manner being born than Legitimate children in all those parts, more of those are preferred to Ecclesiastical Titles than of the other. 
De Schism.& council. Schism 14. Relict● usu matri●●n i● vag●s, d ss lutas.& ill●gi●imas libidines s●ctantur, ne quid asper●us dicam. Ut legitimae ma●is& seminae c●njunctio in adulterium c●nvertatur,& honesta foeminae unius coha●itatio va●iis libi●i●ibus ● llatur.  So he. And Johannes Marius Belga reporteth the most sad complaint of Alanus Chartierus( both their own Authors) about the Abominations of Popish Caelibacy. The very Ministers of the Church, saith he, leaving the use of Matrimony, follow wild dissolute and unlawful lusts, that I may not speak the worst. And, what is the fruit of Cae●ibacy( he adds) but that the lawful Conjunction of Man and Wife is turned into whoredom, and the honest cohabitation of one women is taken away by various lusts? These are his words. And is it difficult now to make a judgement on the Chastity of the Romish Priesthood, think you? However let us hear somewhat of that which 
Epist. Divi Hulder. Angustens. Episc. adversus constitut. de Cleri Caelib. At the end of Antilogia Papae Addens ex 〈◇〉 p●●te meli est nubere qu●●m mortis occasi●rem praebere.  Bishop Holderick wrote unto Pope Nicholas. He complaining to the Pope of his indiscreet and ungodly Imposition of Caelibacy on the Clergy, shows that both the Old and New Testament allowed Ministers their wives; and that Gainsayers, whatsoever their pretence of Continency was, were horribly guilty the while of whoredom, Sodomy and pusillanimity, many of them. Nay he hath these words, Et quod flendo cernimus, Omnes in supradictis saeviunt sceleribus: we behold with weeping, All raging in the foresaid villainies. And whereas, saith he, some urge S. Gregory for their side: I laugh at their rashness, and grieve for their ignorance. For when S. Gregory drawing his fishpond, found more than 6000 Infants heads, deeply repenting he groaned at the Decree of ꝯtinence, and confessed it the cause of so great slaughter,& condemning that Decree of his, he commended the Apostles Counsel, 'tis better to mary than to burn: adding of his own, 'tis better to mary than to give occasion of death. Thus that Good Man, 
Act.& Mon. Book 3. King Ethelwulfe, near the beginning.  and Bishop of Ausperg in Germany. Those that have not the Original, and specially mere English Readers, may to their great contentment find this Epistle Translated by Mr. Fox into the English Tongue. And now I trow we have a further Commendation of the Romish Chastity! Yet, 
De Corrupto Statu Ecclaes. c 23. Quid obsecro aliud su●t h●c tempore puellarum monasteria nisi quaedam, non dico Dei sanctuaria, said Veneris exsecranda prostibula; said lascivorum& impudicorum quaedam ad libidines explendas receptacula? Ut idem sit hody puellam velare quod publicè ad scortandum exponere.  Nicolaus de Clemangiis, one of their Doctors of Paris, and Arch deacon of Baion, gives a further lift for exaltation of this virtue with them; Who besides involving most expressly Cardinals, Bishops, Priests and Monks, in the horrible guilt of whoredom to an high degree, pronounceth touching Nunneries in this amazing manner: What are I pray you the present Monasteries of young Women, other than, I say not Sanctuaries of God, but cursed stews of Venus, but Receptacles of lascivious young whoremasters, for the fulfilling of their lusts? So that, at this day to put a Maiden into a Nunnery is just the same with entering of her into a public whorehouse. This was his language a little upwards of 200 years ago. Still clearer evidence of Romes uncleanness!  
But Popish England, were the whole world struck silent in this case besides, would sand up the cry of this Iniquity of theirs unto Heaven itself. King Henry 8h. before the dissolution of the abbeys here, caused a Visitation of them to be made by several Worshipful and Worthy Persons: who sound therein so great a Number, saith my Learned, Pious, and Persecuted 
Balaeus in Act. pontiff. Rom. ad lectorem.  author, of whoremasters and Sodomites( all Votaries and unmarried notwithstanding) that you would think, in every Monastery were a New GOMORRAH: The Book those visitors published is called Breviarium compertorum in Monasteriis, conventibus, Collegiis, &c. And from this Book saith he, I will show a place or two for an unsavoury taste, and to be taken as a sample.  
In Battle abbey, in the diocese of Chichester, Sodomites the Abbot himself, and 14 others( whose names the Author hath expressed;) whoremasters with more than one Harlot, Two: the persons also name by him; and an &c. at conclusion.  
At Canterbury, with the Benedictines, Sodomites 9, whoremasters 2, One whereof used three married women, the other one single person. In Austins Monastery the Abbot and 11 whoremasters; and one Sodomite.  
At Bath, besides many others; One Monk had 7 whores, 3 ma●ryed and 4 single, and was a Sodomite to boot; Another had 11, and several kinds of Sodomy.  
At Monkfarly, the Prior had 9 whores, and the Covent many more.  
At maiden Bradly, The Prior 5 whores, and 6 Bastards.  
At Bristol, The Abbot 4 whores; 3 single and 1 married.  
At Abington, The Abbot 3 whores, and 2 children by his own sister.  
At Shalbred, The Prior had 7 whores, One Monk 7, another 5, another 2; besides others.  
At Bermondsey, The Prior had Twenty whores.  
In the college of Winsor, the subchanter many whores; 3 other, 5 a piece; several but one; and others many; and one 6.  
In Chichester, Cathedral, the Prebendary of Waltham 2; Another 13; many others had one, or more, and two were Sodomites.  
All these out of the foresaid Book, saith B●●e. And withall, that in all other Co●ledges and Covents like wickednesses were committed and discovered; too long and a very shane to make rehearsal of, saith he. Yet there were 400 Monasteries of Monks and Nuns, besides almost 200 Nests of Mendicants. To whom that distich is as fit as ever shoe was to the foot.  

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

Well may we call Monks Fathers: for their Breed,  
Is stock enough to people Earth for need.   
Thus far that Excellent author, in a rich display of that Matchless Chastity which is naturally bread of the Roman Caelibacy! Have they not cause to brag aloud of their own Priests and Friers Continency? 

Consult. Arti●. 23● res jam redi●t ut vix Cent●simum invenias, qui a omni commercio feminarum abstineat. Ibidem.  
Eo rec●ssitatis prop●modum res redacta● ut aut Co●jugatus, aut Conc●binarius Sacerd●s sit admit●endus.   And is there any need to stop their mouths with their own Cassanders charge, so late, so full, and so unanswerable? The world is come unto that pass at this day, are his words, that you shall hardly find One man amongst an Hundre●, that can be pronounced Guiltless here. Nay, that by pressing Continency, he saith, most grievous& abominable scandals are foun● in the Church. So far, he a●ds, ●s Chastity from being establ●shed thereby, that a window is open to all kind of lust and villainy. And towards his conclusion he telleth us, that the honester Clergy with them, though they dare not publicly, yet ( for al● their vow) they private●y mary. The business being brought to that necessity in a manner quoth he, that either we must have a Married or a Whoring Clergy. Witness that piece of 
Amici, magnam fecimus p●st ●uam in har● urbem venimus Utilitatem& Eleemosynam. Quando enim p●imo huc venimus tria vel quatuor prostibala invenimus. said nunc recedentes unum solum reliquimus. Verùm ipsum durat continuatum ab Orient●li Portâ civitatis usque ad Occidental●m. M. Paris Anno 1251.  Hugo Cardinalis's Sermon at breaking up the Council at lions, where spe●king to the City, he tells them when they came, they found but three or four whorehouses, but now at parting they left onely one; but that reached from the East Gate to the West.  
Do we not see now upon what Vantage-Ground the Popish Priesthood standeth, when it upbraids poor Protestant-Ministers with their Holy wedlock, which themselves have turned into ungodly Whoredom?  
But alas the Fathers of their Church( I mean the Popes) have trod this path; and is it not fit the Sons, how many soever they have of their own, should prove themselves no Bastards, notwithstanding, by treading in their Parents steps? I will not further meddle in this place with the charge insinuated against the Popes: that being referred, as I think more properly, for the Next and last Payr. Where I cannot but hope to find the Reader ready to confess, I pay him Interest for his little stay. Mean while, to pass by a thousand Instances that might be offered of the vile Uncleanness wedded to the Romish Caelibacy, I shall make an end with that notable Story about Cardinal Cremensis, and the Popes Legate into England: 

Mat. Paris Hen. 2. An. 1125. Res notissima, negari non potuit, dum magnum decus in summum dedecus mutavit: saith he.  
Quod sacerdotes fiant Mar●ri multò esse gravius peccatum▪ qu●m si plurimas ●omi meretrices ●lant. Sleid. come. ubi supr.   who speaking severely at a Synod in London against Priests Concubines( so they commonly and with sufficient spite nicknamed lawful Wives) by day, was in the night following taken himself with a whore. Observing only thus much further, that you need not fear this practise will decay, when the Doctrine that begets it is so brisk and lively 400 years after it, though but 150 years ago. For that other Cardinal, and Legate into Germany, spoken of in the beginning of this Section, declares it a lesser fault to keep many whores than one married wife. And so farewell to Popish Chastity.  

6. Popish Contentation.  9. The last Miraculous virtue that I shall take notice of among the Papists is their Contentation. Gods holy Law saith plainly, Thou shalt not covet any thing that is thy neighbours. And his blessed Gospel echoes thereunto, let your conversation be without Covetousness, and be content with such things as you have, condemning the love of money as the root of all evil; and as that which maketh shipwreck of Faith, and drowns men in perdition and destruction. But for the Court, and Church of Rome: if ever there were a People that counted Gain, Godliness; there they be. Had Solomon known them, he would have remembered a fifth Thing that says not, Tis enough: and That had been, undoubtedly, Rome. Where the Heads judge for reward, Priests teach for hire, 
Mica 3.11.  and Prophets divine for money, as was once spoken of Literal Zion; but, taken from its context, is aptly understood of this Mystical Babylon. A Great Casuist of theirs, 
Additionals to the Mystery of Jesuit. p. 96. prop. 29.  Escobar by name, telleth you expressly. 'tis no mortal sin to preach principally for vain Glory, or for money; Nor doubt, but they believe themselves. An Elder Poet of theirs gives you the sense of Heathen Rome: 


Horac●. Ep l. 1 Ep. — Quaerenda pecunia primum  
Virtus post nummos.—   

Tis Money in the first place must be sought:  
Then, at your leisure, virtue take to thought.    
And you shall see, she is no Changeling still( herein I mean) by a Modern One. That Principle she hath not quitted, but improved.  

— Heu Romae! nunc sola Pecunia regnat; 
Mantuan Eclog. 5.   
Exilium Virtus patitur.—   

Alas, now Money reigns Alone at Rome,  
Vertue's thence banished with an Exile's Doom.   
Why, if you ask the Questi n, What made, and keepeth Purgatory? 'tis to be answered, Money. If you go on; What Confessions, and Absolutions? Money. What Masses, Dirge's, Pilgrimages, and Pardons? Money. What Nuns and friars, Priests and Bishops, Cardinals and Popes? Money. What, Popery itself; the life and soul thereof; the limbs, the body, and very Head and all? Why, Money. This is the Diana of these Ephesians! And she is Great! You heard above their Poet sing, 
B. 2. c. 8. numb. 4.  and Orator bearing part with him, to the Tune of Money is All at Rome. What, with the inferior and Middle Clergy onely? 'tis so there 
Avaritiae studium Ecclesiasticis ita corrupit ipsorum intellectum, ut eorum damnatio ind evidenter apparet, &c. J. Marius Belga. de Schism.& council. pars 3. c. 15. ad fin.  Notoriously. But that's too small a game now to be played. The Head is sick, and horribly too, of the same Disease. The Pope and Court of Rome hath long and sorely laboured under an incurable Money-Boulimy. Here's the Emphatical Harpy; the Moloch, Bell and Dragon; True Abaddon and Apollyon. Whose Throat nothing but devoureth; devoureth all: but is never satisfied; ever empty. Let us hear a few of their own Authors on this point. Matthew Paris Monk of S. Albans is almost infinite in this Matter. 
seeds clementissima quae nullis deesse consuevit, dummodò aliquid Albi vel Rubri intercederent. Anno 1103.  The most Gracious See( saith he) rejecteth none where White or read ( Silver or Gold) makes Intercession. But this is very modest. Elsewhere he telleth us, 
Anno 1238. ad anni initium. Anno 1248.  A grecian Bishop came to Rome for his Confirmation in his bishopric, but could not be heard, unless he would promise An Infinite Sum of Gold. Which he detested, and at his return reporting the vile Avarice of that Court, all Greece revolted thereupon from the Roman See. And for ourselves in England, Prelates were, he tells us, suspended from bestowing benefice, till they had first satisfied the Roman Avarice. Nay, that the Popes Court and Italian Creatures had more Revenue in England than the King himself. 
Anno 1245 a● anni intutio. p. 6.  By a particular Enquiry His Majesty caused to be made throughout the several Counties of the Kingdo●, 
Ibidem.  the matter was made manifest. And Papal Letters( he adds) came daily over to drain our Pockets. But let us hear the Popes own Secret●ry. 
Theodor a Niem. Labyr. Cap. 37.  The Popes Exchequer i● li●e the Sea, whereinto all Rivers run, but it runs not over. Many Pounds of Gold are daily carried hither from several parts of the World, yet it is not filled. Wherein there is a Generation that change their Swords for Teeth, to ●at up the Poor; and many Horse-leeches, saying, Bring, Bring. The Officers here are called Gentiles, and indeed truly. For Gentiles are Barbarous Nations, who have Rites and Manners foreign to those of Men of Law and Reason. O righteous Gentiles, or rather Infernal furies, harpies, and Tantalus's, that are never satisfied! With more unto like purpose.  

Gravam. Germ. N. 1, 2, 3, 4, &c.  The German Grievances begin with plain discovery, that Popish Religion is merely calculated for getting Moneys. For this sole End( and a dear one 'tis to them,) they dispense with Fasting-Times, and bars of Marriage; Pish! with Whoredom, Inc●st, Perjury, Theft, Murder, &c. And so let Hell▪ break loose above ground. Or, if you will, in 
Ut in Barathrum Rom●nae Avaritiae ●mnia demergantur. Anno 1216. ips● limine.  Matthew Paris's words, that All things may be plunged into the Hell of Roman Avarice. Aptly so called indeed, if we will believe the Parliament of England, who in their Letter to the Pope, tell him to his face, that, 
Importabile est qu●d mandatur,& imp●ssibile pr●pter rerum defectus. Anno 1247. Gravam. N. 5, 6. In fu●urum impune transgredi liceat. Num. 34, 35, 36.  His Exaction of Money was Importable, and Impossible to be paid. But to stay a little longer in Germany before we come home. The States of the Empire, in their aforesaid Grievances complain, That the Pope, Bishops, and other Pillars of their Church, reserve Cases to themselves merely for squeezing Money from the People. Which if it be ready down, old Scores are so wiped off, that you may tick afresh for the vilest Wickedness, as Perjury, Murder, Whoredom, and the like; a●d sin afore-hand without fear or wit, as they say. They excommunic●te Men onely for the love of Money and base Gain; and make the Innocent buy their Absolution. They used to punish Sin by the Purse; and against the Canons made Money stand in Repentance's room; 
N. 67, 68.  nor would they ever release any out of Court, how unjustly soever drawn in thither, without Money. The poorest tradesman, 
N. 78.  such as ●●silers, Bakers, and the like, must pay a Weekly Fee. And to make an end, though I pass over multitudes, No Penny, no Pater-noster; 
N. 82. 86.  Priests would refuse the Sacraments to them that were not able to give them Money. These and many other Rapines, which the Reader may observe at leisure in those Grievances, were the Romish virtues.  
Let us call a little at France, 
Pro Libertat. Eccl. galley. advers. R●m. awl. defence. Paris. Cur. Num. 67. Ap. D. White, defence. of Way, Ch. 5. Sect. 2.  as we are making homeward. In a Book that the Parliament of Paris offered to Lewis the 11th. their King, 'tis said; That if the Decrees of the Pragmatical Sanction were not maintained, there would yearly be transported unto Rome above a Thousand Thousand Crowns. And that the Pope had, in three years last past, for archbishoprics, and bishoprics, an hundred thousand Crowns. For abbeys, an hundred and twenty thousand Crowns. For other Dignities, an hundred thousand Cr●●s. For benefice, five and twen y hundred thousand Cr wns. For divers things there mentioned, above two hundred thousand Crowns. Whereby t●e Goldsmiths Shops were drawn so dry, that None but such as made Puppets and Childrens toys, dwelled in them. And these were sure fine Pittances that Holy Mother from those Babes had.  
And now for England. Here that Great Beast of Prey, the Court of Rome, hath ravenized so, as to tear the flesh and break the bones together. Let's hear our Churches Jewel, the incomparable Bishop of Salisbury. 
defence. of Apolog. at the end.  The Archbishop of Canterbury paid unto the Pope for Annates or First-fruits, ten thousand Florens; besides other five thousand for his Pall. He of York, ten thousand; and 'tis thought as much for his Pall. Of Ely, seven thousand. London, three th usand. Winchester, twelve thousand. exeter, six thousand. Lincoln, five thousand. Lichf●eld and Coventry, three thousand. Hereford, one thousand eight hundred. Salisbury, four thousand five hundred. And so the rest; each according to his rate: where you must note, that a Florens is Four shillings and Six pence sterling. But these are noted onely for Example; by which few, the Exactions from other Bishops may easily be guessed at. I leave out( saith the Bishop) the yearly Perquisites made by the Pope, of his Elections, Preventions, Dispensations, Pluralities, Trialities, Tot●quots, Tolerations; for his Bulls, Seals, Signatures; for Eating Flesh, eggs, White-meat, Priests Concubines; and other Merchandise, I know not what. The sum whereof notwithstanding amounteth to more than nine hundred thousand Florens. Yet Smoak-farthings and Peter-pence, of no contemptible value, are left out in the reckoning. Which made mat. Paris say, The Pope being diseased with a spiritual dropsy, shook out all the Priests Purses, and spoyled the abbeys of all their treasure. Again; That 'twas decreed at Rome, that All Bishops and Priests Goods and Moneys, here deceasing, should be taken to the Popes use. Once more; that his Holiness commanded the Bishops, that all Parsons and Vicars Resident, should pay yearly the Thirds of their benefice for three years, and Non-Residents, Half. Which the Bishop casteth up to An hundred threescore and ten thousand pounds. Many other like Extortions may be red in that Reverend Father, which I omit for brevity's sake: and because indeed enough is said already to show the Harpyisme of that Unholy See. I shall conclude this Section then with the said Bishops words; The State of the Roman Popedom sprung first of Money, 
Ibidem.  increased by Money, and standeth now neither by Truth of Doctrine, nor Severity of Discipline, nor by Prayer, nor by Holiness, nor by ought else, but onely by MONEY.  
Thus we have seen this Popish virtue like the rest: and All very unsuccessful! Whence we may well conclude, their Holiness is fitly matched with their Holy Things: Both being Strange, or Monstrous to a Miracle! And so we pass to the last Payr of their Lying Wonders; Miraculous Rule, and Miraculous Church with them.   

CHAP. XI.  
The Sixth and Last Payr: Miraculous Rule, and Miraculous Church. Of the former here. 
The Sixth& last payr.  Their Golden and Leaden Rule: Tradition and Vulgar Latin Bible. Which latter is shewed to be b●th Antigrammatical, for Barbarisms and Solo●cisms; and Antitheological, for Additions to, Subtractions from, and other Alterations of the Word of God.  
WE are at last arrived at the last Payr: and here, must deal with the former of the twain: The Miraculous Rule 
1. Miraculous Rule.  that Papists walk by. And this is truly wonderful. Your Artificers Work can never be exact without their Square and Level. No Ship can sail with safety and success, without a carded and Compass; Nor any Traveller journey in an unknown dangerous Road, without good Conduct. Nay all Societies greater or less, and single Persons, will stray, without the help of Righteous laws. Now Holy Mother hath Provision of this kind above all the world beside. Such too, as, though both Vulgar Persons and the Learned also; and they Philosophers and Divines; and these in Provincial, National and General Councils, may, and have erred notoriously; keep her so tight that she cannot step awry, or swag aside. She is Infallible, saith the Oracle. 
Non solùm Pont. Rom. non potest errare in fide, said neque Rom. particularis Eclesia. Bellarm. de R. P. l. 4. ●  Not onely the Pope cannot err in the Faith; but neither the Particular Church of Rome. And whence I pray is this? 
〈…〉 ●d.  Just as the man that hath two Strings to his Bow, when one shall break, the other will hold; so the Roman Church hath a double Rule to 〈…〉 and if one should miss you need not doubt but t'other would hit, to keep her right. The Reader may, an't ple●se him, know them by the Names of their Golden and their Leaden Rul●.  

1. Tradition.  2. Their Golden Rule is otherwise called Tradition; the Unwritten Word they sometimes style it. I must needs confess their Trent Council seem mighty modest when they say, 
Ses●. q. D●cr●●. De Can. Sc ipt.  The Holy Council with the same pious affection and reverence d●th receive and venerate All the Books of the Old and New Testament( Apocrypha and a●l) and the Traditions themselves, that respect ●ither Faith or M●nne●s. And in conclusion bestows the same Curse upon the Contemners of them, it doth on those that des●ise the Scriptures. And now a man would think by t●is, that Scriptures and Traditions fairly partend Stakes, and equally shared the Ruleship in the Popish World betwixt them. Yet in very truth 'tis evident by their greatest Authors, and constant Pr●ctice, that Holy writ must be content with Caesars part( and glad on't too,) whilst Traditions sit in the room of Jove. For proof hereof, I need do nothing else but sand my Reader back to Pighius, and his fellows 
Chap. 1. S. 1●  quoted above; whose bold and blasphemous Sentence 'tis, That Tradition is the very Rule of Truth and Piety; and whereby the Scriptures must themselves be examined. But yet I will give him Over-measure in the Concurrence of their great Apollo. He( 
De Verb. D. non script. l. 4. c. 4. initio.  Bellarmine I intend) hath the face to say, Scriptures without Traditions are neither si●ply necessary, nor sufficient. And shortly 
Ibid. Cap. 5. D●monstravimus Scripturas sine Traditi●nibus nec omnino neces●●rias, nec sufficientes faiss●.  after this daring Rabshekah brags, That he hath Demonstrated that the Scriptures are not necessary at all; nor sufficient, without Traditions. And then a blind man may see, that Gods Word must stand down lower, whilst Traditions sit in a Throne of State. And these Traditions what do we think they are? Just as Chemnitius well observeth, Abuses which besides and contrary to the Rule of Scripture have crept into the Church. 
Exam C●nc tried. P. 1. De Tradit.  And if they spread far, and last a pretty while, they get not onely the Title of Ecclesiastical Custom, but which is more, Apostolical Tradition. Though in plain English, What the Romish Church holds, say the Holy Scriptures Ay or No, or what the Pope commands( for Church and Pope are merely John and Nokes; two Names of one thing) is an Unerring Rule; call it Tradition, or by what other Name you please. The pference whereof to the Word of God is legible enough( to say no more) in their Holy Book of Heraldry, 
Decret. Gratian. Distinct. 40. c. 6. Si Papa, in Annotat. Illius velle, illius noll. tantùm explorant; ut ad ejus arbitrium suam conversationem remittant aut intrudant. Edi●. Colon. 1631.  the Decrees I mean. There we red, that the Doctrine of the Christian Religion is rather taken from the Popes mouth, than from the Scriptures and Traditions of the Fathers. His Ay, and No, is onely sought for, that men may slacken or strain their Conversasation at his direction. And afterwards, Next after God the words of blessed Job may be applied fitly to the Church of Rome, If he break down there is none to build, and if he shut up a man, there is none to open to him, &c. Job 12, 14, &c. And reason good, for She in Peter holds the Reins of Heaven and Earth. Who now, or What deserves to be, and is, Their Golden Rule? The Churches Proposition, that is, the Popes Determination, say Reason or Religion what they will, and howsoever the Holy Scriptures stand affencted thereunto, is the 
Nulli fas est vel velle, vel posse tran●gredi Ap●stolicae sedis praecepta. Decr. Grat. D. 19. c. 5. Nulli. Et, Quòd Papa approbat, vel reprobat,& nos approbare vel reprobare debemus. Ib. Si Roman. in Gloss.  Pole-star whereby Papists steer their course. 'tis his Holiness, not Gods Holy Word is the Judge of Controversies; and an Infallible One, 
De Rom. P. l. 4 c. 1, 2, 3.  saith Bellarmine. Though the Prophets, or Apostles, or our Blessed Saviour himself hath spoken to the contrary of what the Pope concludeth; His Conclusion must stand. No wonder for those vile Reproaches cast upon the Book of God, whereof you heard 
Chap. 1 Sect. 10. hic.  before; when the mean while Transubstantiation, Purgatory, hovering Images, Invocation of Saints and Angels, Indulgences, and other Excrements of Hell, must pass for savoury Doctrine, though the Scriptures curs● them; onely forsooth because Tradition, the Church, the 
Bellarm. de Rom. P. l. 4. c. 5● ad fin. If the Pope should err in commanding Vices, or forbidding virtues, the Church were bound to believe Vices good, and virtues bad, unless she would sin against Conscience.  Pope commend them. Are not Popelings true Gold-finders, when a very Jakes thus leadeth by the Nose, as if the while they walked by a Golden Rule? Or in sober sadness, do not these People clear their Pedigree, not from the Prophets and Apostles, but the Heathenish Idolaters and Apostate Samaritans? The former call us to the Law and Testimony, to search the Scriptures, to get God's Word dwell richly in us, because 'twill thoroughly furnish to every good work, and make us wise unto salvation; therefore unto it that we should take heed, as unto a Light that shineth in a dark place, trying the Spirits thereby, and not following a Multitude to do evil; much less to pin our Faith upon the sleeve of a sorry, sinful mortal; a Corrupt Apostate, an Enemy unto Christ; the very Man of Sin, 
John 4.20.  and Antichrist. But the latter pled Tradition of their Fathers, and despise the Scriptures; 'twas new Doctrine unto them, 
Act. 17.18, 19.  and the Discourse thereof mere babbling.  
But so much of their first Rule, of marvelous Gold; or mere Dirt be sure on't.  

2. Vulg. Lat. Bible.  3. They have a Leaden One also. What is this? The Word of God! God forbid. But yet the Romanists make it nothing better than so. Not onely by Postponing it unto Traditions, Church, or Pope, as you saw just now: but also by Imprisoning it in that Dungeon of the Vulgar latin. 
Sess. 4. Decret. de Edit.& Usu S. Libr.  The Holy Synod( saith their Trent Junto) ordaineth and declareth, that the Old and Vulgar Edition, which by the Use of so many Ages hath been approved in the Church itself, should in public Lectures, Disputations, Sermons, and Expositions be taken for authentic; and none upon any pretence whatsoever to dare or presume to reject the same.  
Here now they cunningly kill two Birds with one ston. the common People are kept still in Ignorance; no Translation into Vulgar Languages being allowed: and the Learned in Bondage; who must not quote the Originals, if they should chance to red them. Yet 'tis notorious, that the Old Testament was written in the Jews Countrey-speech; and the New Testament, because the Gentiles were then to be adopted into God's Family, 
Helvic. Theat. Hist. A. M. 3610.  in a Language that had gone current throughout the World more than three hundred years before. And how often and with what seriousness we are charged therein, to be well acquainted therewith, hath been heard already, and is needless to be again repeated. But the Pope would not be Antichrist, if he did not control Christ; nor exalt himself above God, without giving check unto God. Therefore you hear the Vulgar latin must be the Onely authentic Bible( that is, which alone hath 
Bud. come. Gr. L.& Steph. Append. ad Thesaur.  just and sure Authority) nor may any man dare upon any pretence whatsoever to reject it, as we heard. And whether so dull, so gross, so coarse and foul a Piece as that Translation is, doth not at least deserve the Name of Leaden Rule, I will leave unto the Readers Judgement, when he hath considered how Guilty 'tis of Great Ignorance in point of Grammar, and of Greater Impiety in the matter of Religion. For he will find it Antigrammatical and Antitheological to an high and heinous pitch.  
4. 'tis heinously Antigrammatical, 
1. Antigrammatical.  in the first place; having heaps as well of Soloecisms, as of Barbarisms in it. And methinks One score of Instances of either Kind may give a reasonable Person satisfaction in the Case: Specially being offered as a Sample onely. Well then, 
Majori quam antehac unquam Doctorum Studi●, ad veritatem Hebraicam,& probatissimorum exemplarium fidem emendata.  to begin with Barbarisms, out of that Copy extant Apud Petrum Santandreanum, Anno M. DC. XIV. and commended in the Title-page for the Best, and Truest ever till then printed.  
In Psalm. 76. vers. 6. after their reckoning, which is false; for they join the 9th and 10th Psalm together, and make but one thereof, contrary to the Hebrew( as my Book confesseth plainly, but continueth foully in the fault) and so over-reckon till they come to the 147th( in the Hebrew reckoning) which they divide into two, 
1. Barbarisms.  that they may not want the full tale of 150. in the whole.( A pretty seat, and another of their Wonders!) But in that Psalm and Verse, They red  
Scopebam spiritum meum, My soul made diligent search. But where is the Verb Scopo in a classic Author?  
Vianti is another. 1 Sam. 24.4.( our Vers. 3.) Venit ad caulas Ovium quae se offerebant Vianti: He came to the Sheep coats by the way.  
Odite is a third. Psal. 96 11. Qui diligitis Dominum Odite malum. Hate evil.  
Odivi Ecclesiam Malignantium. Psal. 25.5. is of the same breed. And so is  
Appropiant supper me nocentes. Psal. 26.3. The wicked came upon me. As Appropiate, James 4 8. So Non  
D mi liabunt dies suos: Not live out half th●ir dayes. With Psal 37.17. nequamdo  
S●perga●deant inimici me: Lest otherwise rej●yce over, &c. And its fellow  
Supersperavi in judiciis tuis, Psal. 118.43. I have hoped, &c. So vers. 74.81.113.146. add  
Supersubstantialem panem nostrum: Daily bread. mat. 6.11. And chapped. 22.30. Neq Nubent, neque  
Nubentur. Neither mary, nor are given in marriage. So Luke 21. ult.  
Manicabat ad eum: came early in the morning to him, John 4.9.  
Coutuntur Samaritanis: have no dealing with, &c. Acts 3.19.  
Poenitemini igitur: Repent therefore, Act. 10.22.  
Accercisiri te in domum suam: to sand for thee into his house. chapped. 17.18.  
Seminiverbius h c: this babbler. 1 Cor. 9.13. Qui  
Altario deserviunt cum Altario participant. Wait at the Altar, &c. 2 Cor. 8.15. Qui modicum, non  
Minoravit: He that gathered little, had no lack, Rom. 12.9.  
Odientes malum: abhor that which is evil, 2 Cor. 4.8. Non  
Angustiamur: yet not distressed. James 2.13.  
Superex●ltat misericordia judicio: Mercy rejoiceth against Judgement.  
I might give vantage in Memorari, Luk. 7.72. Mediant●, John 7.14. Adinvicem, Act. 2.12. Auditui, Rom. 10.16. Aporiamur, 2 Cor. 4.8. Promeretur, Heb. 13.16. a passive; and six hundred others. But the Reader must be contented with an handful for a barnfull. Which yet sufficeth to give us just cause of Wonder at the Barbarous Papists that obtrude upon the World a Version so full of Barbarisms, for the onely authentic Bible.  
5. Nor is it better in the Soloecisms thereof. 
2. Soloecisms.  For here true Tinker-like, instead of mending one hole, they make two. See it in the full tale, at least. To begin then with Psal. 2.7. Dixit ad me, for mihi: One. Psal. 4.1. Dilatasti mihi, for me: Two. Psal. 9. 2d Part. v. 12. Dominatus fuerit pauperum for pauperibus, or in pauperes, or in pauperibus, &c.( 3) Ibidem, vers. 21. Judicare pupillo & humili, f●r pupillum, &c:( 4) Ps. 33.1. Benedicam Dominum, for Domino:( 5) Ps. 77.76. De post foetantes accepit eum, for à tergo foetarum, &c.( 6) Ps. 118.65. Bonitatem fecisti cum servo. Unheard of! For Benefecisti servo, or Bono affecisti servum, &c.( 7) mat. 6.26. Magis pluris estis illis, for pluris alone, or multò praestatis, &c.( 8) Ibid. 8.29. Quid nobis& tibi? for quid nobis tecum?( 9) Ibid. 17.19. Ejicere illum for illud: sc. Daemonium.( 10) Ibid. 22.10. Impletae sunt nuptiae discumbentium, for discumbentibus.( 11) Ibid. 20.25. Dominantur eorum, for eis.( 12) Luke 19.23. Exegissem illud, for illam; sc. pecuniam. ( 13) John 14.12. Majora horum, for his.( 14) Ibid. 15.2. Fructum plus, for fructûs.( 15) Act. 16.13. Foras portam, for è portà.( 16) Ibid. 20.35. Beatius est magis dare, for Beatius est dare.( 17) Ibid. 26.3. Omnia consuetudines& quaestiones, for Omnes.( 18) Rom. 2.15. Cogitationum accusantium aut defendentium, for Cogitationibus accusantibus, &c.( 19) Ibid. 13.1. A Deo ordinata sunt, for ordinatae; sc. potestates.( 20).  
I pass by Domos Spirituales, for domus Spiritualis, 1 Pet. 2.5. Rationabiles lac, for rationabile, v. 2. mortificatos carne,& vivificatos, for mortificatus, vivificatus, v. 18. cap. 3. ibid. Exhiberet ipse, for ipsam, Eph. 5.27. Virtutem corroborari, for virtute, ver. 16. cap. 3. ibid. Subjectioni, for subjectione, Gal. 2.5. Examinatur, for examinantur, 1 Cor. 2.14. In Christo peccatis, for in Christum, ver. 12. cap. 8. ibidem. Spiritus loquitur, for Spiritu, ver. 2. cap. 14. ibidem. In profundum maris fui, for profundo, 2 Cor. 11.25. Litera said Spiritu, for literae Spiritus, ver. 6. cap. 3. ibidem. Majorem sui, for se, Heb. 6.16. Pollicitationes haeredibus, for pollicitationis, ibid. ver. 17. accidents, for accedentes, ver. 25. cap. 7. ibidem. Foras fieri, for exire, Act. 5.34. Alia dvo, for alios duos; sc. mill passûs, Mat. 5.41. Factum est per ter, for ter, Acts 10.16. Qui potens est, for quod; sc. verbum gratiae, ver. 32. cap. 20. ibidem, and a full Legion beside; whereas one File, or less, of such Solaecisms in a schoolboys exercise would save him the labour( suppose him a Roman catholic) of a voluntary Penance.  
And yet this Leper of a Translation must with the Romanists be the only authentic Bible.  
6. Nay, though it be as Antitheological, 
2 Antitheological.  as 'tis Antigrammaticall. Impious we shall find it against God himself: because express against the mind and meaning of his Sacred Word, and only Revelation of his Will and Pleasure concerning us. For one while, This Version addeth to the Holy Scriptures; other whiles it Subtracteth from them; and very often, almost innumerably, so alters and changeeth the words thereof that the Sense becometh quiter different from, or contrary to Their sense; or verily is not Sense at all, but pure and perfect nonsense. For making good this charge I shall produce one full Jury of Instances unto each Particular: 
In 1. Additions to Scripture.  with this Caution though, That they are not the tithe of what may be made use of in the Case.  
Many are the Additions that this authentic Bible maketh to the Word of God. As, Psal. 12.6.( with them, but in the Hebrew, and with us 13.6.) Et psallam nomini Domini altissimi, is merely of its own. The very next Psal. hath betwixt the 3d.& 4th. verses( as we reckon,) the whole 13, 14, 15, 16, 17, and 18. verses of the third Chapter to the Romans inserted. There 16. Psal. and third verse, adds Igne to me examinasti, which is not in the Text. But to Prov. 4. two verses, viz. 28, and 29 are patched on in these words: Vias enim quae a dextris sunt, novit Dominus: perversae ve●ò sunt, quae a sinistris sunt. Ipse autem rectos faciet cursus tuos, itinera autem tua in place producet. So is, Ipse intrabit in regnum caelorum, to the end of the 21 verse of Mat. 7. And, Et dixit, Puella, surge to the middle of ver. 25. of Chap. 9 there. Also, Et diem retributionis to Luke 4.19. As, Non solum coram Deo, said etiam, is to Rom. 12.17. And, Neque fortitudo to the beginning of Chap. 8.39. there likewise Cujus confirmatum est, 1 Tim. 2.6. With Spei nostrae, Heb. 4.14. And lastly, Ut per bona opera, in 2 Pet. 1.10.  
Now these are fair for a taste, I reckon, which yet together with those vast numbers of others that may be easily noted, will All make but one little Molehill to the huge Mountain of Apocryphal Books, Judith, Tobit, Maccabees, &c. which are Added to the Holy Scriptures, and made caconical by the Trent-Council! And this, notwithstanding they were not written by the Prophets, 
Vid. Whitak. Contr. 1. Q. 1. De Lib. Canon  nor in the Hebrew Language, nor received by the Jewish Church; yea contain falsehoods, and are rejected by Councils, and Fathers not a few. But they are Canon still with Romanists. Who therein show themselves like Fleshflyes notwithstanding; a less welcome guest unto the Butcher than the filching wasp. And yet the Papists act this part sufficiently also.  
7. For the Subtractions in this authentic piece are likewise numerous. But I will keep unto my stint. 
2. Subtractions.  And passing by an Army in the Old Testament shall only deal with a little Party in the New. Matth. 9.13. is robbed of To repentance, against all Greek Copies. But chap. 6.13. For thine is the kingdom, the power, and the glory for ever, is utterly lost. So is Mark 6.11. Verily I say unto you it shall be more tolerable for Sodom and Gomorrah in the day of judgement than for that City. As likewise in Luke 11.2. Our, and which art in heaven are gone too. And sought to stay him, in John 5.16. with I must by all means keep this feast which cometh in jerusalem, but Acts 18.21. Besides, But after the Spirit, Rom. 8.1. And, But if it be of works, then it is no more grace, otherwise work is no more work, Chap. 11.6. and He that regardeth not a day, to the Lord he regardeth it not, Chap. 14.6. And in your Spirit, which are Gods, 1 Cor. 6.20. Boasting, 2 Cor. 9.4. of God by Christ. Gal. 4.7. By Jesus Christ, Eph. 3.9.  
But I give vantage to this Specimen already. Nothing therefore shall be observed in the 17 Books remaining, since those ten first have readily cast in their several shots: although there are but few amongst them which are not able to make up the Reckoning of themselves.  

3. Alterations.  8. But the Alterations outdoe both the former; and I verily think are past my arithmetic to cast them up. That great man spake not rashly, 
Calvin antidote. S●n. Trident. S●ss. 4.  when he said, Every page. in this Translation is so far from being exactly done, that there are hardly three verses together without some notable fault. This I can safely say, that in the 20 first Psalms only, I have computed almost 200 such, How many thousands then are likely to be found in the whole Bible after that proportion? But to come to Instances of 1. A quiter different sense, 2. Plain contrary sense; 3. and then Flat Nonsense; still keeping within our last Limits.  

1. To a quiter Different Sense.  1. For a quiter different Sense: tis but opening that Bible at all adventures, and you fall amongst a shoal of such Examples.  
In the fourth Psalm I find the Number of those faults at least equal with the number of the verses in it, which are ten. To specify three or four of the most considerable, verse 3. 
{αβγδ} Gloriam 〈…〉. {αβγδ} Segregavit p●um ●ib● Et tacete. 〈◇〉 〈◇〉 supper no●.  Usque quo gravi cord? How long with a grievous heart? So there. Horribly far from, How long my glory into shane: i. will ye turn? verse 4. Mirisicavit sanctum tuum, hath made marvelous his holy one. Far wide from Hath set apart him that is godly for himself, ver. 5. Compungimini, be under compunction. Nothing of kin to, And be still. Once more, ver. 7. Signatum est supper nos lumen vultûs tui, the light of thy countenance is marked upon us, Utterly unlike; Lift up, O Lord, the Light of thy countenance, &c. In Psal. 2.12. Apprehendite disciplinam, apprehended discipline. Remote enough from, 
{αβγδ} 〈…〉.  Kiss the Son. Psal. 3.7. Percussisti omnes adversantes mihi sine causá, 
M●●●●. {αβγδ}  Thou hast smitten all my adversaries without cause. quiter alien to, Thou hast smitten— on the cheekbone. Let s see the New Testament, John 12.35. Adhuc modicum lumen in vobis est, yet there is a little light in you. For, Yet a little while and the light is with you. Rom. 7.25. 
{αβγδ}.  Gratiam Dei per Jesum Christum, the grace of God by Jesus Christ. For, I thank God, &c. 1 Cor. 3.5. Ministri ejus cvi credidistis, his Ministers whom ye believed. For, Ministers by whom ye believed. Chap. 11.24. Quod pro vobis tradetur, which shall be delivered for you. For, which is broken for you. Hebr. 12.8. Adulteri estis& non filii, Ye are Adulterers and not Sons. For, ye are Bastards, and not sons. 1 Pet. 5.13. Ecclesia quae est in Ba●ylone coll●●ta, the Church gathered together in Babylon. For Elected together with you. Difference enough in all.  
9. So a plain contrary sense. Gen. 3.15. 
2 Plain contrary.  Ips● conteret, &c. She, the Virgin Mary; blasphemously, for Chr●st h●r seed; shall bruise thy head; the Devils that is: 
{αβγδ} 〈…〉. {αβγδ} 〈…〉. {αβγδ} 〈…〉. {αβγδ} V●m tu●m c●r●m {αβγδ} Ir●sc●●ur 〈…〉. {αβγδ} 〈…〉.  contrary to this Text itself, and the whole Scripture. Chap. 19.18. Quaeso, Domine mi, I pray thee l●t it be so, my Lord. For, Let it not be so. chapped. 49.24. Dissoluta sunt vincula brachiorum& manuum illius, the ligaments of his arms and hands were made weak. For, The arms of his hands were made strong. Psal. 5.9. diring in conspectu tuo viam meam, make streight My way before Thy face. For Make streight Thy way before My face. Psal. 7.12. Nunquid i●ascitur per singulos dies? Is he angry every day? That is, No: he is not. For, He is angry-every day. Psal. 68.22. but their 67.24. Convertam in profundum maris, I will turn into the depth of the Sea. For, I will bring from the depth of the Sea. Luk. 10.1. Alios Septuaginta duos, Other Seventy two. But the Text saith they were but Other Seventy: 
{αβγδ}.  and not two more. John 5.2. Hebraicè Bethsaida, In the Hebrew Tongue Bethsaida. No saith the Text, In the Hebrew Bethesda. 
{αβγδ}  1 Cor. 9.22. Ut omnes facerem salvos, that I might save all men. For, That I might save some by all means. Chap. 15.51. Twice together! Omnes resurgemus, we shall all rise again. But it should be, we shall not all sleep; that is, n●t all die; so, not all rise again. And Non omnes immutabimur, we sh●ll not all be changed. For, we shall all be changed. 
{αβγδ}.  And to conclude, James 1.13. Deus intentator malorum est, God is the Tempter of Evil: Things or men. Blasphemously contrary to Truth; which saith, 
{αβγδ}.  God cannot be tempted with evil: Ridiculously contradictory to itself; whose next words are, Ipse autem neminem tentat, He tempteth no man.  

3. Flat Nonsense.  10. But there are Mountains of Flat Nonsense. I will pick up the gleanings only.  
1. Psal. 4.9. In place in id ipsum, dormiam& requiescam. Here's a complete sentence. The best English whereunto, that I can give, is this, In peace into that thing, I will sleep and rest. When a chapel is made to New Bedlam, let this be the first Text; and a friar preach upon it, with all my heart.  

O●rs Psal. 22. 2. latter part.  2. Psal 21.2.( with them)& Nocte[ clamabo,] & non ad insipientiam mihi. And in the night will I cry, and not to foolishness to me. Let a Jesuit handle this in the said Place in the afternoon.  

Ours Ps. 32.4.  3. Psal. 31 4. Conversus sum in aeruminâ mea, dum confrigitur spina. I am converted, or turned, in my misery, whilst a thorn is thrust in, or fastened together. This is for a Penitentiary to meditate on.  

Ours Ps. 38. ●.  4. Psal. 37.7. Lumbi mei impleti sunt illusionibus: My loins are silled with illusions. This smells rankly of a cloister; where Brains and loins are sick of the same disease.  

Ours Ps. 68.13, 14.  5. But Psal. 67.13, 14. Rex virtutum dilecti dilecti:& speciet domus dividere spolia. Si dormiatis inter medios cleros, pennae columbae deargentatae,& posteriora dorsi ejus in pallore auri, is certainly worthy of a Schoolman. To edify our countrymen thus: The king of virtues of the beloved, of the beloved, and to divide the spoils of the beauty of the house. If ye sleep in the middle of the Clergy, the wings of a Pigeon gilded with silver, and the posteriors of his back in the paleness of gold. red my ri●dle, what's this?  
6. Yet Psal. 89.10, 11, 12. vies with that. 
Ours Psal. 90.9, 1●. &c.  Anni nostri sicut aranea meditabuntur: dies annorum nostrorum in ipsis, Septuaginta anni. Si autem in potentatibus, octoginta anni:& amplius corum labour& dolor. Quoniam supervenit mansuetudo,& corripiemur. Our years shall meditate as the Spider ( note by the way That's a studious, as well as ingenious Insect; witness his anger at the fly, not only for breaking his web with its feet, but disturbing his thoughts with its noise:) the dayes of our years in themselves, Seventy years. ( To die younger or older, no matter how much or how little, is merely by accident!( But if in Dominions, eighty years: ( whence I observe, that Authority is a special receipt to prolong life!) and hereafter labour and grief of them. ( Now for a Joseph's cup!) Because meekness comes unexpectedly, and we shall be suddenly taken.( Some cunning Man, or Tom-a-Bedlam rather to pick sense out of this, Conjuring, or Canting shall I call it?)  
7. Acts 20.24. is but a Molehill to these last, Nec facio animam meam pretiosiorem quam me, nor count I my soul more precious than myself. But 'tis of the family notwithstanding.  
8. Such another is Rom. 10.16. Quis credidit auditui nostro? Who hath believed our hearing? A mere younger brother!  
9. As Chap. 14.5. Alius judicat diem inter diem: One man judgeth a day between a day. This speaks somewhat plainer!  
10. But 2 Cor. 1.11. is fully grown up: Ut ex multarum personis facierum, ejus quae in nobis est donationis per multos gratiae agantur pro nobis: That by the persons of many faces, the thanks of that Donation which is in us may be given by many for us. A roman Oedipus is wanting here!  
11. So for Hebr. 3.3. Quanto ampliorem honorem habet domus, qui fabricavit il am: By how much the house hath greater honour, who hath built it. Or if house be the Genitive Case, the matter is but poorly mended.  
12. Put Chap. 13.2. to the rest; Per hanc enim quidam latuerunt( some Copies red placuerunt,) angels hospitio exceptis: For hereby( viz. by Hospitality) some have lain hide,( or have pleased,) Angels being entertained. All Fruit of the same three: but so far from being desirable to make one wise, that they have no relish to a sober mind.  
But enough of Conscience of the Popish authentic Bible: Though I am nothing doubtful, Reader, but if all the Corruptions of one kind and another in that Book were written out, it might well be questioned whether my Transcribing or thy Reading would give greater trouble. Whoever will be at the pains to make a little short comparison betwixt it and the Original, will soon arrive at full satisfaction in the Premises, 
Contr. 1. q. 2. c. 2. ad fin.  Doctor Whitaker tells us, that Isidorus Clarius Brixianus reports, no fewer than Eight thousand Faults that he had observed and corrected therein: And their late Learned 
De optim. Gen. Interp. Script. l. 3. c. 1. 3, 4, &c.  Dr. Lindanus makes sad complaint, both of the manifold Faultiness thereof, and likewise of the woeful Negligence of the Bishops in not reforming it-  
Well therefore may I call it a Leaden Rule, being so abominably corrupted in itself, and by the Romanists so basely made to truckle to Tradition. And now there is no doubt but Papists have a wonderful Rule!   

CHAP. XII.  
The Miraculous Popish Church; 
2. Miraculous Church.  both Head and Members of the same.  
THe Roman Church must necessary be Miraculous also, that walketh by none other Rule than what is made up of Wonders! And truly 'tis to be admired at. Not for the Piety and virtue, which made it sometimes famous through the World: but for its sad Degeneracy and Corruption, that like a leprosy hath overspread it wholly. Their Cracks are loud, of Antiquity, Unity, Verity, Purity; and who knows how many other Excellencies? No; no: the Woman won't cry Stinking Fish. And Romish goose shall be made Swans, be sure on't, by the common Hucksters. Yet Bernard is a credible Witness certainly; who was a Popish Monk, and canonised for a Saint too by the Pope. And this man notwithstanding, makes frequent loud Complaints of an Universal Depravation throughout the Popedom. Hear him but once at present, 
In converse. S. Paul. Serm. 1. sub init.  and he will fill your ears with wonder and amazement. Now they persecute Christ( saith he) who are from him called Christians. Thy Friends, O God, and Neighbours have drawn near, and stood against thee. The whole Universe of Christian People from the least even to the greatest seem to have conspired against thee. From the sole of the foot to the crown of the head, there is no part whole. So he; and a great deal more unto like purpose.  
2. But I intend to be particular in my Observations on the Head and Members of this Church.  

1. The Head of Roman Church.  1. The Head is the Pope. Great Matters are reported of him; and glorious Titles they ascribe unto him: any of them( much more all) abundantly able to create us Wonder. Nay a plain honest Christian is amazed at this very Name itself; marveling how a Mortal man can be worthy of it! The Holy Scriptures, he is sure, bestowed it onely on our Blessed Lord. None of his greatest Disciples; no not Peter himself is there vouchsafed it. Nor is the Church any where called the Body( and Head and Body are Relatives) to any other than the same Jesus Christ. If Christ then be the Churches Head, and the Church his Body; how the Pope can be her Head too, without making the Church a Two headed, or perhaps a three, or fourheaded Monster( when two or three Popes have been up together, which hath fallen out) he understands not. Their talk of a Principal and Ministerial Head, and this subordinate unto that, is but as washing of a Blackmoor, to save the Church from being Monstrous. For the similitude being taken from an human body, let one of the heads be never so much bigger, higher, or any how superior to the other, the Body will be Monstrous still, if there be two or more Heads upon it. And that the Church should be S. Peters Body, the Scripture is abhorrent from the Phrase, and common sense abominates that it should be the Popes.  
3. But this onely serves to raise Attention: the Properties of this Head, the Bishop of Rome, will wrap us into an ecstasy. There are but four of those that I sh●ll deal with here; and calling onely on the three first, make some longer stay upon the last.  
1. Universal. 
1. Universal.  That is, the Pope is Head not onely of the Church of Rome; that is, the Christians ( called so) of that City, and its Territories: but of All Christian men, women and children, in Italy, Germany, France, and Spain; tush, throughout whole Europe, Asia, Africa, and America. This is his Holiness's claim; and less than this will never serve his turn. 
De Rom. P. l. 2. c. 31.  Bellarmine would prove his Primacy, by this Title of Universal Bishop. The Reason of which fancy, that God should place such a General Head at Rome, is just the same as to imagine some great Merchant should trade in all parts of the World by one General Factor settled at Constantinople. And its Religion is unknown to the Word of God, as we heard but now, and 
Supr. C. 1. Sect. 7.  formerly. Nay a Pope himself, and Sainted by them, and still of great reputation for Learning and Religion with them, I mean 
Ep. lib. 4. E●. 33 Novum, Erroris Nomen, Perversum, Temerarium, Stultum, Superbum, Pr●phanum, Nefandum, Ausus Nefarius, Nomen Blasphemiae, &c.  S. Gregory, speaks bloodily against this Title. The Style of Universal Bishop, saith he, is New, Erroneous, Perverse, Rash, Foolish, Proud, profane, Heinous, Cursed, Blasphemous, and showing that Antichrist is at hand. And 
Fidenter dico, quia quisquis se Universalem Sacerdotem vocat, vel vocari desiderat, in elatione suà Antichristum praecurrit; quia superbiendo se caeteris praeponit. lib. 6. ep. 30. Contra Statuta Evangelica, contra Canonum Decreta novum Nomen. Lib. 4. Ep. 32.  elsewhere the same Pope pronounceth thus: I speak it boldly, that whosoever calleth himself Universal Priest, or desireth to be called so; He is in his Exaltation the Forerunner of Antichrist: because by waxing proud, he prefereth himself above others. Yea, he calls it a New Name, against the laws of the Gospel, against the Decrees of Canons. And all this, with a great deal more that's like it, because the Bishop of Constantinople had assumed that Title. Which passages of his although they gull profoundly; I cannot find an Index Expurgatorius notwithstanding passed upon them.  
But to say truth, the Universal Advocate of this Univ●rsal Headship finds it sit very uneasy on him; and he wincheth shrewdly to throw it off. 
Bell. ubi supr.  For first, he pretends( against his Conscience, 'tis to be feared) that Gregory means by an Universal Bishop, an Onely Bishop; such an One as graspeth the whole Office into his own Clutches, and makes all other Bishops nothing in the world but his Vicars. When 'tis apparent, that Gregory condemns such an Universal Bishop as John of Constantinople usurped the Title of; which was not of the Onely, but the Chief Bishop of all other. For John allowed patriarches, Archbishops and Bishops; yea wrote men by those very Titles. Onely he aimed to be above them, and all other Christians whatsoever; which his Roman Holiness hath since effected. And secondly, the great Jesuit, fearing, though he had bribed his own Conscience to be a little quiet, that he could not so still the heretics Clamours, durst not trust this Answer, but invents another as ingenious as the former; indeed a very Twin. The Name( saith he) of Universal Bishop is profane and Sacrilegious, Nimirum quatenus tribuitur Episcopo Constantinopolitano, as 'twas applied to the Bishop of Constantinople. For the question was not( so he speaks just before) Whether it might be given the Pope of Rome, or no. Mighty pretty! Do we not see, That One man may steal a Horse, better than another look over the Hedge! Well; if any body will prove Bellarmine to have been an English man, I'l undertake it that he knew the Lawyer Plowdens Story marvelously well; nay, that he had this Answer thence. I 'm sure it looks as if 'twere spit out of his mouth.  

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

Hogs spill the Corn. Why pound them, honest men.  
They're yours, Sir. Nay, the Case is altered then.   
But the mischief still is, Pope Gregory saith, Whosoever calls himself Universal Priest( whether Bishop of Constantinople, Rome, or any other place, it makes no matter) he is Forerunner of Antichrist. Nay, he once and again faith, That the Council of Chalcedon offered the Title of Universal to the Bishop of Rome; 
Lib. 4. Ep. 76.& 80.& 82. Nullus unquam tam pr●phano vocabulo uti consensit.  but none of them e're took so profane a Style. And so Exit Hieronimo: The Universal Bishop is turned a grazing by S. Gregory, and all that were before him for the first Six hundred years. And indeed he speeds but little better by the Holy Canons since, if we may give credit to the 
Dist. 99. c. 3. Primae Sedis. De Rom. P. l. 2. c. 31. ad fin.  Decrees of Gratian: For there we find, Universalis autem nec etia● Romanus Pontifex appelletur: Let not the Pope himself be called Universal. Bellarmines sad shift is, That these are Gratian's words, and want Authority. To which I answer, Then the Pope can give none. For Gregory 13th commends the whole, and forbids addition, alteration or diminution of it, in his 
Ju●emus ut omnia ret●●eantur, nihil addatu●, mutetur, ●ut im●●i●●tur.  Bull at the beginning of the Decrees. And the old gloss hath this note: This is the third part of the Distinction; wherein 'tis said, The Pope ought not to be called Universal. So that the Jesuits words are sick of that disease, he saith Gratian's labour under. Nay, doth not the 
P●●mae Sedis Epi●●●us n●n appelletur Princeps Sacerdotum, vel Summus Sacerdos, au● aliquid hujusmodi. Dist. 99. c. 3. supr.  African Council forbid the Pope to be called Prince of Priests, or Chief Priest, or any thing like it? But enough of this Universal Head.  

2. Uncontroulable.  4. Uncontroulable, is the Second marvelous Title of this Head. The General cry goes thus; No Prince, nor King, nor Emperour; no, not the Universal Church, or World, may lay a check upon him. How should the Pope be Antichrist, unless he did exalt himself above all that is called God, or worshipped in Heaven and Earth too; as we heard at large in the former 
Chap. 6, 7, 8.  Book? Nebuchadnezzars Pride of Old, and the Grand Segnior's Now, are very Dwarfs unto the insufferable Insolency of the Popes! How copiously do their own Decrees evince this? In the Second Part of those collected by Gratian, and authorised by Pope Gregory 13, 
cause. 9. Qu. 3. à C. 9. ad sin.  there are about twelve Chapters together that harp upon this very string. As to give a few Instances. The Church of Rome( that is, the Pope) by her Authority can judge of All; but none may judge of Her. Pope Nicholas saith, 
C. 10. pater.  The Judgement of the Apostolical See( than whose Authority there is none greater) can be reversed by none, &c. Which words are confirmed by Pope Innocent also, there. And the fourth Pope of this Name with open mouth proclaims: 

C. 13. Nemo judicabit Primam Sedem justitiam temperare desiderantem. Neque enim ab Augusto, neque ab omni Clero, neque à Regibus, neque à Populo Judex judicabitur.  
Dist. 40. Cap. 6. Si Papa. cause. 9. c. 14. Aliorum.   No man shall judge the first See in her ordering Justice. For neither by the Emperour, nor by all the Clergy, nor by Kings, nor by the People, shall the Judge be judged. No, as Pope Boniface said,( which we heard before too) though he draw Cartloads to Hell with himself, there to suffer eternal Torments; none may presume to ask him, Why he doth so? Not tax him for it. For, as Pope Symmachus tells us, God would have men judge other Folks causes, but the Popes he hath reserved to his own Judgement. But who can believe, they do believe themselves? 'tis Miraculous Charity to admit, that Popes believe a future Judgement! Yet Anterus, or Antherius, another of those Prelates, saith the same; Subjects deeds are judged by us; 
C. 15 F●cta. ibidem.  but God judgeth ours: that is, no man, or men in the world may; nor the whole world together neither. Wot you why? As the 
Lib. 1. Tit. 7. Cap. 3. Naturam rerum immutat: de nullo potest aliquid facere: in his quae vult ei est pro ratione voluntas: nec est qui dicat, Cur ita facis? P●est supra jus dispensare. De injustit â p●test facere justitiam, &c.  Gloss in the Decretals upon those words of Pope Innocent 3d; [ The Pope is not in the room of a plain Man, but of the True God,] instructeth you; because, He changeth the Nature of things; can make something of nothing: for in what he hath a mind to, his Will is Reason: nor is there any that may say unto him, Why dost thou so? For he can dispense above Right, or Law; and make Righteousness of Unrighteousness; and hath the fullness of Power in his hands.  
But if my Reader now be asking, Whence the Pope comes by so Great and Uncontroulable a Power as this is? though heretics answer, Even as honestly as the Great Turk does by his vast Dominions; I will give it him in Pope Nicholas his own words, and that will be authentic: No man( saith he) may judge of the Judgement of the Apostolical See, 
cause. 17. Q. 4. c. 30. Nemini.  or retract its Sentence: Viz. By reason of the Primacy of the Roman Church, settled from Heaven by the Gift of Christ in the Blessed Apostle Peter. And is not here a Mathematical Demonstration of the thing! When, S. Peter, 
Vid. Chap. 1. supr.  Good man, never spake of such a Boon to be received; never had it; never looked for it; was never Bishop of Rome; in all probability never there; and most certainly never founded the Succession of the Popes; and expressly forbade Lording over God's Heritage. 
1 Pet. 5.2, 3.  Nay, 'tis notorious, that Ancient Popes of Rome were either chosen or Confirmed always by the Emperour; and professed most ready Subjection to him. I will instance onely in Gregory the Great, who not onely owned the Emperours Supremacy, 
Epist. l. 4. Ep. 32.  but obeied his Commandements. Vobis obedientiam praebere desidero;&, Quantum ad m ettinet, a Serenissimis Jussionibus obedientiam praebeo: I desire to yield Obedience to your Majesty: and, For my part, I obey your Gracious Commands; are his words. And so farewell to Uncontroulableness.  
5. Infallible is the Third. 
3. Infallible.  The Pope— can't possibly err( saith Cardinal Bellarmine) in Instruction of the whole Church about matters of Faith: as before was touched on also. But do we note the limitation? 
De Rom. P. l. 4. c. 3. Summus pontiff. cum Totam Ecclesiam docet, in his quae ad fidem pertinent, nullo c●su errare potest.  The Popes Infallibility is secured onely when he teacheth the Whole Church: let it be but Part onely, whether greater or less, say the 999 of a 1000, he is but as other Men. And how, I pray, is His Infallibility proved? Why several Texts of Scripture are called to witness it. As, Thou art Peter, and on this Rock I will build my Church. Feed my Sheep. Aaron had Urim and Thum●im( Rationale, saith their Vulg. Latin,) on his Breast-plate. Proofs and point as suitable, as Chalk and Cheese. But there is a Pungent One behind. Christ prayed for Peter, that his Faith mi●ht not fa●l, Luk. 22. Ergo the Pope is Infallible. But as the Pope is nothing of kin to Peter; so neither was Peter's Infallibility concerned in this Prayer at all, much less secured hereby. If Faith and Infallibility be convertible, and the same; beware of making us as many Popes as there are Papists: Because No Papist but hath a Faith; though it be but an implicit One. And was I trow, the 
Chap. 1●. Sect 2. supr.  Collier that we heard of, a Pope too? Yet in that place of the Collier, we were  told that Bellarmine says, Faith is better defined by Ignorance than by Knowledge. And I can hardly think that he would say the same by Infallibility; that It were better defined by Ignorance than by Knowledge. Sure he would not; and then as surely this Text is nothing to Infallibility. Besides, this Prayer might keep Peter from breaking of his Neck; but it kept him not from Falling; not from denying his Master, with heinous Circumstances; not from teaching the Gentiles to Judaize, for which he was rebuked to his face by Paul: to enter no further on the Apostles Errors. And who doubteth but our Saviour prayed as kindly for the 
J●hn 17.9.20▪  other Apostles, as he did for Peter, especially since his Promise of the Spirit to guide them into all Truth, was made to all of them? Nay, for all that should believe on him through their Word, in after-Ages, and other Parts; 
Hebr. 7.25.  forasmuch as he ever lives in Heaven to make Intercession for them; that among other Mercies this chief One may be obtained by them, that their Faith may not fail? And accordingly, are not the Saints kept by the Power of God through Faith unto Salvation? 
1 Pet. 1.5.  And after all, All the Saints are not hereby become Infal●●ble; much less that Man of Sin; by Christ's Prayer for S. Peter, the other Apostles, and all Saints; which never meant their total Freedom from all Weakness, for then they would have been glorified upen Earth; but the preservation of their Grace, that it might grow up to Glory. Touching the Pope, what clearer Argument can there be of his Fallibility, than the Proclamation of himself Infallible? What God can do, is not the Question; nor how he did assist the Pen●men of the Sacred Oracles in that Extraordinary Service, which they so perfectly finished, as 'tis never more to be repeated, nor any Addition to be made unto it. But that any other Person, or Succession of Men, should be above possibility of Mistakes, is such a piece of Folly and falsehood, that Scripture condemns it, Sense and Reason cries out shane upon it. 
De R. P●nt. l. 4. c. 2. pontiff. ut P●●●●●●m ●●sse ess● haereti●●●, &c. de fact● accidis●e aliquando.  The Cardinal confesseth, Many Great Doctors of their own, as Gerson, Almain, and Al●honsus de Castro, disclaim it. And,( which is the greatest Wonder) a Pope himself, Adrian 6th. Which stabs their Cause to the very heart, and makes the wound incurable utterly. Lo here, a Pope hath greatly erred( in their Opinion) by denying the Pope exempt from Error. Nay, their two late General Councils of Constance and Basil, and which were confirmed by their Popes too, are so far from allowing the Pope to be Infallible, that they Declare him bound to obey the Decrees of General Councils, whatsoever he declare to the contrary. For Inf●llible Proof whereof, 
Ap Sur. Tom. 3. in sin.& Tom. 4. in princip.  they took the boldness to Unpope four of their Infallibilities. All which is notorious by the Acts of those Councils. And indeed, the 
G●at. Dist 19. c. ●. l. Dominus.  Decrees themselves look asquint upon Infallibility, whilst they allow the Popes Sanctions and Decretal Epistles onely on Condition there be nothing in them contrary to the Fathers and the Gospel. Which, being supposed Possible, must needs leave them Fallible. But alas sad experience gives the lie to this horrible Arrogance. Popes alone, and with their Cardinals, and with their Councils too have and do maintain Damnable Errors. The Bulk of their Religion being nothing else but a downright contradiction to the Sacred Oracles, which is sufficiently proved already. And their goliath himself doth aclowledge not fewer than forty of their Popes have been ere now accused of heresy or Error. 
Bell. de Rom. P. l. 4. c. 8. &c.  'tis true he labours to acquit them; but to my seeming he doth not only therein wash a Blackmore; but stir a kennel, that smells the worse for moving. We will instance but in five or six of those his Clients.  
Pope Marcellinus sacrificed to Idols. But saith Bellarm. He taught nothing against the Faith: nor was an heretic, or Infidel, save in the outward Act. Look ye there now! But if Examples teach as well as Doctrine, then Marcellinus taught Idolatry; and if the three be known by the Fruit, he shew'd himself an Infidel. Which for the Pope, the Churches Head to do, so publicly too, is certainly a flat fall to Infallibility.  
Liberius was an Arrian: testified by Athanasius, jerome, and Hilary; witnesses above exception. The Jesuit saith, He neither taught heresy, nor was an heretic; only sinned in the External Act, as Marcellinus. Very fine! Subscription unto heresy, is no teaching of it; nor rendering the Subscriber such a Person.  
Gelasius held there was true Bread in the Sacrament. The worst of Heresies in the Popish Opinion. But he was not the Author of that Book, saith the Great Jesuit. But you must take his bare word for it( for he quotes no Author) against the vogue of the whole world. But note, Good Reader, when so long ago, a Pope declared against Transub stantiation, 'twas neither Lutheran nor Calvinist that did it!  
Nicholas h●ld that Baptism in the name of Christ only, without mentioning the other Persons of the Trinity, was valid. But this gallant Advocate tells us, He touched on't only by the by, as a particular Doctor: and 'twas an error in opinion, but no heresy, Pretty, as the rest! For this Particular Doctor makes it a 
De Consecrat Dist. 4. c. 24. A quodam Judaeo.  public Canon: and though an heresy doth; yet it should seem, an Error in a Pope destroyeth not his Infallibility.  
John 22. Maintained that the souls of deceased Saints went not to heaven before the Resurrection. Mr. Defender saith, The Church had not desin'd the contrary; and he retracted it before he dyed. But here is pure Infallibility the while!  
John 23 was in the Council of Constance accused for denying the Resurrection of the Body, and the Life to come. His Counsel tells you, 
In vit● ejus.  He was not altogether the sure and undoubted Pope; and then 'tis likely and almost certain, that he was accused falsely. But to the former part; The Council was called by him, and owned him for Pope, as every one knows, that hath but seen the 
Ap. sur. Tom. 3. ad finem.  Acts thereof; yea, and he sate almost twenty years saith 
In vit● ejus.  Pl●tina. To the latter; As if not only Popes, but Cardinals too, might control General Councils! Although in his,[ In all likelihood, and almost certainty of his being accused falsely] the Gentlemans Conscience made his hand to shake. For 'tis notorious, the 
Saepe& saepius coram diversis Praelatis,& aliis honestis& probis viris pertinoci●er, Diabolo suadente, dixit, as●eruit, dogmatizavit,& adstruxit, vitam aeternam non esse, neque aliam p●st hanc. Dixitque mortuum semel, esse in n●vissimo die mi●imè refurrecturum, &c. S●ss. 11 ad sin. Articulorum.  Council judged the Accusation true; and for that, and other villainies Unpoped his Infallibility.  
And so farewell that foolish fancy; and Bellarmines fond Defences of their Fallible Popes. Unless the curious Reader will consult himself in his Apologies for all the rest. At least I dare to warrant him a particular pleasure in observing his endeavours of reconciling those two Popes, Nicholaus 4th. and John 22th. Touching whom, notwithstanding all his distinctions, he is forced to sa●, 
De Rom. P. l. 4 c 14.  Nisi ego vehement●r fallor, in omnibus conciliari nequ●unt; Unless I am horribly mistaken, they can't in all points be reconciled. Then One must needs be out; and so the Popeship is fallible; and the Cardinal gives up his Cause. And now we are at leisure to attend the last Title.  

4. Most Holy.  6. Most Holy. Here is that, which exceedeth all the rest. For 'tis no common Sanctity that's intended by this Title, you must know: but what excels the highest pitch befalling mortals. And to assure us 'tis Superlative; His Holiness, in the Abstract, must be the Popes Style. Your Worship, and your Honour; your Grace and Excellency, your Highness and Majesty, are due to Civil Orders, and paid familiarly; and of late, your Eminency to the Roman Cardinals. But your Holiness is the Popes Copy-hold; and may not be touched, at utmost peril, by the Highest mortal. Nor, in plain truth, is it less than Blasphemy to apply it unto Any other, than the Immortal God.  
And how, I pray, comes the Old Gentleman at Rome to wear this Livery; that becometh him as handsomely,( according to our Proverb) as A saddle doth a Cowes back? Truly the only Answer to be given is; by the Figure called Antiphrasis. For Example, just as the Poet calleth Cursed Covetousness by the Guilded Name of Holy Hunger after Gold: when no other 'vice hath a womb more teeming of the Vilest Impieties the Earth ever groaned under. e'en so, for all the world, Their Holinesses, of, and most holy Fathers, to the Popes; because No Breed of men the Sun e're shone upon hath hatched more villainies, and more of kin to Hell itself than they have done. These are not my first thoughts upon the business; and I can't but think the Reader, suppose him only Rational, though ne're so Partial, or a very Infidel, e're we part, will be made a Proselyte to the same opinion. 
●. 1. Ch. 4. S. 3.  I well remember what Charge was by me drawn up before against these Men, or Monsters rather; which here shall be made good with such advantage, that I am nothing doubtful but it will be granted me, That such Abominations are found familiarly among the Popes, as should you rak Hell and Scum the Devil,( as our Country speaks) they will hardly be out matched. I shall not in my Proofs pursue those Particular Crimes in that Order wherein they were specified above. For that would put me to a needless trouble, as well as offend the Readers patience, by the frequent repetition of the same Names. But I shall give abundant Instances of every One, by a true and short account of the Behaviour of much about the tithe of their most Holy Fathers, and these Roman Antichrists; and almost wholly out of their own approved authors. Then he that hath the skill to measure Hercules by his foot, will see it verified, 
Revel. 18.2.  That Babylon is become the habitation of Devils, and the hold of every foul spirit, and a Cage of every unclean and hateful bide.  
Well then, to pass by Victor that Excommunicated and sent unto the Devil all the Eastern Churches for that horrible Crime, forsooth, of not observing Easter on that very day that Romanists did; and the Idolater M●●celinus; with the Arrian Liberius; with such other small offenders whilst the Man of Sin was but yet a Child; we will fa●ten on his Manhood, and begin with  
7. Boniface 3d. This was that Luciferian Pope, who by the help of the Barbarous Tyrant and Usurper Ph●cas, 
Circa An. 607. ( that slay the Emperour his master, after he had destroyed his Empress, and her five Sons before his face, to make way through Innocent Blood unto the Crown) obtained by great industry, 
In vita ejus.  saith their Man Platina, to have the Roman See called, The Head of all Churches. With ardent prayer, but more prevailing Bribery he effected it, saith Balaeus. To assure us that the Founder of Papal Primacy was neither Christ nor Peter, 
De Rom. P. Act. l. 3. vit. Bonif. 3.  but the Devil and Phocas. This was the Pope that first made use of Volumus& Jubemus, 'tis our Will and Pleasure.  
Which Deus dedit improved sinely by Enacting, in control to the Law of God which had allowed it, 
Platin.& Balae, in vita. Circ. An. 618.  That Gossips might not mary one another. Forsooth they are spiritual kindred.  
But Boniface 5th. raised it higher yet, in making Churches Nurseries for the greatest villainies. 
Idem An. 623.  For whatever Rogue scaped thither, he was in Sanctuary. No force must fetch him thence.  
And Agatho screwed a Note above Ela, when he Decreed, 
Circ. An. 680. Helvic. Dist. 19 C. 2. Sic omnes.  as Gratian reports it, That the Popes Decrees should be received as if S. Peters mouth had confirmed them. And in his time first the Latin Mass was red in Greece with great approbation, saith their Platina. 
In vit. Agath.  But paulo majora canamus; for these are petty Instances still.  
Constantine 1. the first of all Popes gives his feet to be kissed by the Emperour Justinian. 
Platin. in vita.  And when his Successessor Philippicus pulled down Images, and forbade Religious worship to them, this Pope opposed him, branded him for an heretic, 
Onuphr. in Annot. cum Balaeo. Ci●c. An. 715.  ( because he would not be an Idolater!) commands his Name out of public and Private Writings, in B ass, Silver, or led: nay ceaseth not until he had stirred up a villain to spoil him of his Empire and his Eyes together.  
Gregory 2. the next Pope, raised the Emperour lo Isauru●'s Subjects in Rebellion against him on the same quarrel of Idolatry or Image-worship; 
Platin.& ball. Circ. An. 731.  takes away many of his Countries, Excomumnicates him, and Deprives him of his Empire.  
Gregory 3d. his next successor, was no sooner warm in his chair, but he lets fly against the Emperour lo also, 
Iidem in Vir. Circ. An. 742.  to Unchurch and Uncrown him together. Such honour did these Servants pay unto their Lords and Masters! And in a Roman Synod Decrees, Saints Images to be worshipped, under pain of Excommunication of those that violated that his Law.  
Of Stephanus 6. and Sergius 3d. how they dealt with Formosiis after he was dead, we 
Ch. 10. Sect. 6. Numb. 3.  l●tely heard of; with other choice passages about the Unity among the Popes. But touching Formosus Oath of never coming more to Rome, or to his bishopric; of Martin the 2d's discharging him of that Oath, and restoring him to his former Dignity; of his getting the Popeship afterwards, not by virtue but by Montes; how ill Stephanus 6. 
Inter An. 880.& 92●.  requited him for bestowing a B●sh●prick upon him: of lo 5. his being tumbled down and clapped in chains by Christopher in a trice, and poor man, so dying for grief, that he should breed up●● wolf in his own house to devour himself; of Christophers being served of the same sauce by Sergius 3d. and of many other Malignant, Savage, and worse than brutish actions amongst these Monstrous Popes, 'tis worth the Readers while to consult their Author Platina. And he will find just reason for their own Son's giving such Hard Names to his Holy Fathers, 
In v●tis illorum. Ignavi canes,& inu●i●es: P●rterta à quibus amb●ti●ne Petri& largitione seeds ●ccupata, po●iùs quàm possessa: M nstra quaedam; Posthabito divino cultu: saevissimi Tyranni. Platin. in vit. Roman. 1. Bened. 4 Christ.& Serg. 3.  as he often doth; deservedly calling them, Lazy, and Useless curs; Portents, that by Ambition and Bribery rather seize, than lawfully possess S. Peters Seat; Certain Monsters; Contemners of Gods worship, Most cruel Tyrants; and, which he speaketh of three Popes together, namely Benedict 9. Sylvester 3. and Gregory 6. 
Tria teterrima Monstra. In Vit. G●●g 6.  Three the most stinking monsters in the world. But you shall yet see viler things than these.  
( 9.) John 13. was a fellow from his youth polluted with all baseness and filthiness( saith Platina) more given to hunting, what spare time he had from base lusts, than to prayer. He cuts off one Cardinals hand, and anothers Nose. Was of all that ever had been Popes before him( mark, he saith not, after him) the Most Pernicious and Flagitious Rogue. And there are that writ( he tells us) that this Not●rious villain, or Monster rather, was taken and stabbed in Adultery. So he. But 
Libr. Sexto.  Luitprandus, one of their Elder authors, and a plainer Tell troath, saith That he was accused in a Synod before the Emperour Otho, for putting out some of his Cardinals eyes, plucking out the Tongues of others, cutting off the Fingers, Hands, Noses, and Stones of others, for Ordaining Deacons in a Stable, Committing Incest with two Sisters, calling for the Devils help at Dice, making Boyes Bishops for Gold; Ravishing Virgins and pilgrims, Turn●ng the lateran palace into a very stews, Putting out his Ghostly Fathers Eyes, Drinking an Health to the Devil; and a great deal more the like Hellish Vilainy; for which he was deposed. And he ended his dayes as you heard before. And are we not coming now to Most Holy Fathers, think ye?  
Boniface 7. saith Platina, basely got the Popeship, and as basely lost it. For foreseing what was coming, he robs S. Peters Church of all that was most valuable in it, 
In vit. ejus.  and away he packs unto Constantinople. Where, by the Sale of what he got by sacrilege he makes a huge Mass of money; and wherewithal he so prevailed again at Rome as to recover his former Tyranny, 
Circ. An▪ 976.  Puts out the Eyes of his Opposite, and shortly basely ends his own life. Thus he, exclaiming towards the Conclusion that The Pope of Rome the Father and king of Sacred Things takes away by Theft those sacred Things: and he that ought to revenge sacrilege, becomes himself the Author of so great a one. Balaeus adds, that after he put out his opposite John 15. Eyes. He starved him to death in prison, gets his place again, and dyes suddenly as Judas: his carcase, by a cord tied to his feet, drawn through the streets, and scornfully stabbed with Pikes and Poles, was at last butted among the Laity by the Clergy.  
Silvester 2. forsook his Monastery, and followed the Devil, to whom he wholly gave himself. 
Platin in vit.  This Conjurer by Satans help got first to be Archbishop of rheims, then of Ravenna; and at last upon condition at his death to be wholly the Devils, he became Pope. In his preferment he inquires of the Devil, how long he should live Pope; his answer was, If thou dost not come to jerusalem thou shalt live long. But in his fourth year, first month, and tenth day of his popedom he says Mass( as the custom was) in the Church at Rome called S. across in jerusalem: 
Circ. An. 1000.  and perceives he must presently die( and that he was deceived to think the Devil meant jerusalem in Judea) and then confessed his wickedness before all the people. Bale saith, when he was Pope he had a Brazen Head in a secret Place, from which he had his Answers of the Devil. And that Petrus Praemonstratensis tells us, he perceived his death whilst he was Massing( as above) by the noise the Devils made. And Benno, that as he was dying he required his Tongue and Hands to be cut off, whereby in Sacrificing to the Devil he had blasphemed God.  
Benedict 9. by magic climbs the saddle, according to Bale. But is quickly tumbled down, quoth Platina, 
In vit.  as a Sorry Worthless fellow; and Sylvester 3. is put in his room. But after forty and nine dayes Benedict unhors'd him, and mounts afresh himself. 
Circ. An. 104●.  Yet he finds he is on a skittish Beast still, and therefore very wisely sells the popedom. For this Sale( s ith the same Author) he was justly accused by all Men▪ and condemned by the judgement of God. For 'tis certain( he goes on) that his Image in a very monstrous shape appeared to a certain person after he was dead. And being demanded, What that horrid shape meant, seeing he had been Pope? It answered, Because I lived without Law and Reason in my life time, therefore by the will of God and Peter whose Seat I have def●led with all baseness, my Image is more like a Beast's than Mans. But Bale, from Cardinal Benno, acquaints us, That as he became Pope by magic; so he made two of his Brother-Magicians Cardinals; and his cabal. That these three merry lads were wont( before his Exaltation) in Groves to call up Devils, and so bring what women they had a mind to, unto their soul embraces; with more such conjuring tricks. Also that he laboured to deprive the lawful Heir of the Empire, and sent a Crown to the king of Hungary with this verse.  

Petra dedit Romam Petro; tibi Papa coronam,   

The Rock to Peter did give Rome;  
The Crown to Thee, the Pope doth doom.   
But the charm would not hold. For Right took place: the Usurper is taken prisoner in the first battle, and the Pope, fearing how himself might fare, quits his Popeship, as you heard before.  
Hildebrand comes next: fitly by the Magdeburgenses called Hellebrand, 
Circ. An. 1080. ( a Brand of Hell) for his devilish practices, wherein he was so copious, and whereat so dextrous. Gregory 7. is his Pope-Name, forsooth Who is no sooner warm in his seat,( but, according to the Proverb, A Beggar on horseback rideth to the Devil, 
In vit. Greg. 7. Ut tum Imperatorum mos erat. ) he falls instantly upon his Lord and Master the Emperor, who confirmed him in his Popeship; as at that time Emperors used to do, saith Platina. He begins with Admonitions( in good time Sir!) goes on to Excommunication, and ends in Deprivation; discharging his Subjects of their Oaths of Allegiance, and stirring up Rebellion against him; till the poor Emperour submitted to that base Pennance, 
Book 1. Chap. 6. Sect. 3.  whereof you heard before. And all because the Emperour would bestow his own Preferments without asking the Popes leave. Nay, he cursed and deprived him over again; and banned his Loyal Subjects too, and restend not from being unto Him, and to the World a Common Plague, till Death sent back his venom to the place from whence it came; as is apparent from his dear Friend, the Author mentioned. But Bale from Benno, &c. draws him in his Native Colours. So brave a Necromancer was he, that when he pleased to shake his Sleeve, out would Sparks of Fire fly. And by Brazutus's help he poisons six or eight Popes to make his own way into the Chair. He cashiered, imprisoned, and privately murdered his Master, Pope Alexander 2d. hired a Villain to let fall great Stones upon the Emperours head at his Devotion, in S. Mary's Church; one of which drew the wretch down with it before he was ware, and killed him. He threw the Sacrament into the Fire, because it would no● answer his question about his Success against the Emperour; which the Bishop of Portua declared openly in his Sermon before both Clergy and Laity. He sent an Imperial Crown to Ralph Duke of Swevia, with this Inscription on it: 

Petra dedit Petro; Petrus Diadema Radolpho.   

Christ gave the Crown to Peter's hand;  
On Ralph's head Peter bids it stand.   He canonised for a Saint Liberius an Arrian heretic; kept Mathilda the marquis of Este's Wife, for his Minion; and guilty of many other villainies, at last is deposed, and dyes in Exile.  
Paschalis 2d was a meet Successor to( his Master) Hildebrand; though there were two betwixt them. For it is plain by Platina, 
In vitâ ejus.  that he was his Creature, and trod his steps exactly. Witness but his Opposition to the Emperour; and adnulling in his absence all his most solemn Engagements to him in his presence; under that sorry threadbare pretence, 
Circ. An. 1110.  that there was a Force upon him, and he was not free and willing in what he did. But saith 
Act. R. P. lib. 4.  Bale, besides his Excommunicating of the Emperour, a most pious Prince, he stirs up his onely Son to despise, forsake, assault, deprive and destroy his dearest Father. This to be done( as gualther said) not by command of some Barbarous Tyrant, not by the instigation of some Phalaris; but by the Counsel of the Most Holy Father! rejoice now( quoth he) ye Caligula's; triumph ye Nero's; and whosoever were the Bloodiest Wretches in the World. For you have One that having far outdone your villainies, hath quit you of your Infamy; viz. the Pope of Rome; Who commanded the Sons Sword to be drawn against the Fathers Bowels. So he. But the Pope raged still against his Carcase, commands it to be taken up, and thrown without the Church, and five years long to be deprived of Christian burial.  
Alexander 3. who had three Antipopes successively to molest him, but all dyed before him( see the Unity of the Roman Church! 
In vitâ. ) was onely memorable, by what I find in Platina, for Excommunicating the Emperour his Lord and Master, and giving him his Foot to kiss; and making our King Henry 2. and his Successors, to become his pitiful Tenants, forsooth. So sweetly did he handle him about the traitor Beckets business, 
Ut omnes Anglici Reges à Rom. Pontifice regni jura recognoscant. Platin. in vit. Alex. 3.  that besides all other Penances, All Kings of England were to aclowledge the Pope their Landlord. But Bale out of Nauclerus, Barnus, &c. informs us, that besides the Trampling on the Emperours Neck with Blasphemy out of his own mouth, and Basest Us●ge of our Innocent King, of both which we spake before, This traitorous Judas, 
Book 2. Ch. 7. Sect. 3.  when the Emperour by Counsel from the Pope marched that Army against the Turks, which he had raised against the Pope, sends the Picture of the Emperour lively drawn by a Private Messenger to the Turk, with a Letter for the destroying him, if e're he meant to live in peace, he said. By means hereof, the Emperour having taken jerusalem, 
Circ. An. 1170.  upon his Return was surprised in armoniac, his Chaplain onely being with him. But the Turk releasing him upon the Ransom of one hundred thousand Ducats( for which he left his Chaplain in pawn) and giving to him both the Picture and Popes Letter, he returns in safety, calls a diet, and there publisheth the whole plot of villainy, to the Eternal Infamy of that Chair of Pestilence.  
Boniface 8. chous'd his poor Master Caelestinus of the Crown, like a Knave as he was, to set it upon his own head. Platina decks the Knavery with Ambition, 
In vit. Caelestin. 5.& Bonif. 8.  Ingratitude, and Cruelty too. Most certain, the Impiety of it seems to have flat Atheism at the bottom.. For he gets certain Fel●owes in the Night-time privately to speak, as if it were a voice from Heaven, persuading him to lay down his Popeship, if he meant to save himself. 
In vit. celest.  Bale from Massaeus tells us, that the words were spoken through a Pipe in a ho●e of the Popes Chamber-wall for many Nights, and they were these, celestine, celestine, leave thy charge, it is above thy strength. And this the simplo, but well-meaning Pope interprets to be an angels kindness to him: some crafty Fellowes also complying with that Conceit of his. The King of Naples, his great Friend, 
Circ. An. 1300.  hearing thereof, dissuades him what he was able, and would have him not to leave the Dignity that Heaven had given to him. But he answers, He would do what God would have him do. And so he soon Unpopes himself. Whereupon Boniface quickly gets into his room, throws the poor man in Gaole, and there keeps him to his death. Such was his Pride and Arrogancy, that he despised almost all the World, saith their own Platina. When the Archbishop of Genoa kneeled before him( as the Custom was) to receive Ashes on his head from the Popes hands, this Son of Satan, instead of a few upon his Head, threw good store into his Eyes, suspecting him for a Gibelline; and instead of the usual words, Remember man that thou art Dust, and unto Dust thou shalt return; He saith, Remember that thou art a Gibelline, and with the Gibellines shalt return to Dust. This was the Introducer of the Jewish Jubilee among Christians; and promised Full Pardon to all that visited S. Peters and S. Pauls. That Excommunicates the King of France for Forbidding Money to be carried out of his Kingdom; that is, Grudging grist to the Popes Mill. bestows his Kingdom upon the Emperour, to whom before he refused his own. That aimed to strike Terror rather than work Religion in Emperours, Kings, Princes, Nations and People; endeavouring to give and take away Kingdoms, to banish and restore Men according to his own Lust; thirsting after Gold scraped from all parts, beyond what can be spoken of him. But at the last, he was taken Prisoner by his Adversaries in his Fathers house, and so brought to Rome, where Grief broke his heart, the Thirty fifth day after. Of him their Author mentioned, saith this and a great de●l more. 
Platina ubi supr.  And unto him that Old Distich points, 

Vulpes intravit; sicut lo pontificavit,  
Exiit utque Canis, de divite factus inanis.   

Enters a Fox, a lion he goes on,  
Dyes like a Dog, his riches all being gone.    
Urbanus 6. had Eighteen Cardinals excepted against his Election; but he being not a Person that was concerned for making Peace among Christians, as his Duty was,( saith Platina) but desirous of Revenge, within a while paid off the Scores of a good many of them. For, catching seven Prisoners, five of them he put up into Sacks and drowned them in the Sea. 
In vit. Urb. 6. Quinque saccis involutos in mere demersit.  Being grateful to none, he threatens the King of Naples, who had taken his part against a potent Enemy, for refusing to make his Nephew( so Popes call their Bastards) Duke of Campania. And when he was dead, 
Circ. An. 1380.  would have defrauded his Children of their Fathers Inheritance: Pretending a great desire to see Naples, but intending nothing less than the destruction of the poor Orphans. But their Friends saved both their Life and Estate, to the disappointment of the Bloody Pope. At last, after Eleven years life of mischief, he dyes, exceeding Few bewailing him. So he. Onuphrius adds, 
In Addit. ad Platin.  That of Fifty four Cardinals created by him, he kill d Five, and degraded Seven; and was the Occasion of a Schism of no less than Fifty years standing in the Roman Church.  
John 24. is justly branded by every Pen. But I shall briefly give his Character from the Council of Constance itself. Where was exhibited, and proved against him so black a Bill for Maleadministration, favour of Schism, the Crime of heresy, and an incorrigibly scandalous Life, that my little Reading will not direct me any where unto its Match, both for the Nature and the Number of the villainies contained in it. 
council. Constant. Sess. 11. Tom. 3. ad fin. ap. Sur.  Out of more than Fifty Articles take this short Account. That from his Youth he was an ill-disposed person, irrev●rent, immodest, a liar, a Rebel, and disobedient to hi● Parents, and addicted to most Vices that were; that by Simony and other unlawful ways he got huge heaps of Mammon of Unrighteousness; that by this Cursed Money, a great sum whereof he thereupon expended, he got to be Cardinal; 
Circ. An. 1414.  that being Cardinal and Legate of Bononia, he inhumanly, ungodlily, unjustly, and cruelly ruled, oppressed, impoverished, and depopulated the Place; that thus getting to be Pope, he despised Divine Service, neglected Masses, caconical Hours, Fastings, &c. and if at any time he said mass, it was currenter, like to Huntsmen and Souldiers, more to avoid the Charge of heresy, and scape Expulsion, than for Devotion or Charities sake; that he was an Oppressor of the Poor, a Persecutor of Righteousness, and a Pillar of the Wicked, the very Dregs of 'vice, and an Alien unto virtue, and a Profound Inventor of all Naughtinesses; that he was a Seller of Church-Livings and Preferments, and would sell one and the same bnfice often-times to many and divers Persons; that he sold Pardons, Blessings, relics, Orders, &c. for ready Money; that he committed Incest with his Brothers Wife, and with holy Nuns, Fornication with maids, and Adultery with married Women; poisoned his Predecessor to make his way to the Popedom; was a stubborn, obdurate, and incorrigible Sinner; and that by the Devils instigation he maintained, There was no Eternal Life, nor any other after this; and that mans Soul dyed as the Beasts, nor was there any resurrection of the Body. These few picked out of innumerable Others charged and proved against him, show what a Devil Incarnate This most Holy Pope was! 
In Addit. ad Platin. in vit. ejus.  Take their dear Friend Onuphrius's Character of him also, and let him go. He was a Man fitter for War and Arms, than for Religion; as one that knew no Faith, nor Piety; cut out rather for profane Affairs, than for the Service of God.  
Paul 2. Pope Eugenius's Nephew, a Merchant and ready to set sail for traffic, 
Platin. in vit. ejus.  hears of his uncles being Pope, and stops his Voyage, and by persuasion of Friends falls to his Book when at Man's estate. Though he was too Old to make good work at that, he was soon fit to be made first an Archdeacon, then a Bishop, and at last a Cardinal. Coming to be Pope, he presently dissolves the college of Notaries, a Society of Learned Men; spoyled them of their Dignities and Goods, purchased by their Moneys, and settled by Law upon them, without a Hearing of their Cause. Upon their Petition to be tried by the Judges, He t●lls them, All laws were in his Breast; 'twas his Will and Pleasure: Let them all be gone, and take their course, He valued them not; He was Pope; and might at his discretion confirm or null what others did before him. True Pope-like! He seized the greatest part of a very Rich Cardinal's Estate, who by Will( which he had power to make) left it to two Brothers; and imprisoned them a while; though afterward he shewed them some favour. Being greedy of Money, and having many saleable Offices in his Court, he would be sure to put off benefice and bishoprics to those that bought those Offices; and thereby sell his Church Preferments without m●nifest Simony. human Learning was hateful to him; and those thereto addicted, he dubbed for heretics. He persuaded the Romans to let their Children learn no more than to red and writ; telling them, that was sufficient for them. His Promise was of no value; for 'twas familiar with him, to go point blank against it. He laid out vast sums in purchasing all the best Jewels he could meet with for his Mitre. He used to Paint too, when he went abroad, some said. He was cruel in imprisoning and tormenting many upon bare suspicions. And instead of Sermons, fed the People with foolish plays. This Platina, 
In vit.  and a great deal more. But Bale from Volateranus tells us, that being wholly given to ambition, luxury, and pleasure, he spent whole dayes either in the service of his Belly, or in weighing Moneys, or in viewing ancient coins, Jewels, or Pictures. And from Ruthenus, 
Circ. An. 1470.  that he wept perceiving how himself and Bastard-Daughter became the Subject of Lampoons; and complained of the bitterness of the Law of Coelibacy; but for which, this Beautiful maiden might have been legitimate; and that he had a purpose of restoring Wedlock unto Priests, but Death prevented the Execution thereof. However take the Poets Catch upon him in the same Bale recorded: 
Janus Pannonius ap. B●laeum Ac● Rom. P. li ● ad fin. Vitae I●nocent 8.  

Pontificis Pauli testes ne Roma requiras;  
Filia quam genuit sat docet esse Marem.  
Sanctum non possum; Patrem te dicere possum;  
Cum video Natam, paul second, tu●m.   

How? Bring Paul to the Porph'ry Stool? A tale.  
The Daughter he begot shows him a Male.  
Holy I can't; but Father I'l thee call:  
Because I see thy Daughter, Second Paul.   At last he dyed suddenly of an Apoplexy, saith Onuphrius; after he had supped merrily saith Bale, no man seeing him.  
Xystus, or Sixtus 4. was, saith Onuphrius, a Zealot for the Papal Interest, was the fondest and most indulgent person in the world unto his Kindred. 
In vit.  For whose sake he is blamed to have done and yielded many things against Right and Reason. He was a man much given to War, and to secret Murders. For he plotted the Assassination of the two Brothers of the Medices. One of whom, although the other narrowly scaped, and not without a wound; was butchered at Divine Service by the Agents of this Devilish Pope. 
Circ. An. 148●.  But they justly stretched an Halter for their pains; and a sluice of Blood was otherwise opened by this means. He found out New Inventions for getting Money, and raised colleges or Societies of Offices; which being put to Sale, brought in great Sums. And what places before Learned and Good men had gratis, now nothing but Money could procure. He imposed New Taxes, and increased the Old; yea, made Priests, to his deep brand of Avarice, pay their Tenths over and over again. Thus much and spare too from that Clawback mentioned. But your plain Tell-troths give other-guise stories. 
V●laterr. Agripp. Wesselus, &c. Apud Balaeum in vitâ sixth. 6.  As that he built a Noble Whore-house at Rome, for Natural and Unnatural Lust also; thereby from Troops of Whores maintained for his Friends and Servants, filling his own Exchequer too: for they paid a weekly Fee, which made sometimes 20000 ducats in the year; and in Queen Maries time it raised to 40000. He allowed a Cardinal and his whole Family, in June, July, and August to use Sodomy. And his own Whore Tir●sia had her shoes all over beset with Pearls. Notwithstanding all which he was for War; right or wrong. These were a few of those Reasons that made the Poet bestow this Epitaph upon him, among the rest: 

Sixte jaces, tandem; deflent tua busta Cinaedi,  
Scortáque, Lenones, Alea, Vina, Venus.   

Sixtus, thou diest; game, Venus, Wine,  
Bawds, Sodomites, and Whores do for thee whine.    
Innocent 8.( before called Cybo) was, according to their Onuphrius, notwithstanding his seeming courtesy to all, 
In vitâ.  a very Niggardly and Covetous Wretch. And his New Office of Plumbators, which brought him in 26000 Crowns, that of the college of Secretaries worth 60000, 
Circ. An. 1490.  that of Presidents of the shore 6000, besides all other Methods, make pretty proof thereof. Two of his Bastards he advanced to mighty Riches and Honour; and made his Brothers Bastard an Archbishop, and governor of a Castle too. His Devotion could not hinder him from sleeping sometimes at public Service, being not so well as he should be, saith this friend of theirs. But give the Poet leave to speak however, and you will hear, 

Quid quaeris testes, sit mas an foemina Cybo? 
Marullus apud Balaeum.   
Respice natorum, pignora certa, gregem.  
Octo recens pueros genuit, totid●mque puellas:  
Hunc meritò poterit dicere Roma Patrem.  
Spurcities, gula, avaritia, ignavia deses,  
Hoc, Octave, jacent, quo tegeris tumulo.   

Why ask ye Proof, whe'r Man or Woman, He?  
Look on his train of Brats, you'l quickly see.  
Eight Boyes, Eight girls of late this Pope begot.  
The Name of Father then to him's most pat.  
U●cleanness, Guttling, Avarice, and Sloth,  
I'th' Grave with thee lie dead and buried both.    
Alexander 6. was such an Universal Villain, that Tyburn hardly ever groaned under the match of him. As he got the Popeship by the cursed Avarice of the Cardinals, whom he Bribed; so, though ungrateful and perfidious Wretch as he was, he quickly made them pay the just punishment of that their Wickedness, 
In vitâ.  as the said Onuphrius informs us. For some of them he banished, others he imprisoned, and the rest by poison and other ways he put to death. 'twas his whole design, saith he, 
Vel summà cum omnium injuriâ.  to advance his Bastards, although to all mens ruin.( He ought to have expressly added; and to gratify his Hellish Lusts.) The Eldest he makes a Duke, the Second a Cardinal, and the Youngest a petty Prince. His Daughter( nicknamed) Lucretia, he takes from a mean Spaniard her first Husband, and marries to the Prince of Pesaro, and then for better preferment once more removes her to the Natural Son of a King; 
Circ. An. 1500.  who being slain, she was at last hitch'd to the Duke of Ferrara, with whom she ends her race. But the Eldest Bastard after a while is murdered by the Second, and his Body thrown into tiber, with the Popes connivance; who lets him lay down his Holy Cardinalship, to become his General in the killed Brothers room. Although he were a Notorious Whoremaster, this Author gives him but four Sons, and two Daughters. He sold many Cardinalships; and would quickly poison the very Purchasers, to get their Estates into his Exchequer; as he also served all r●cher Priests that were at Court. 'twere tedious to pursue all his villainies. Doubtless, saith my Author mentioned, he had practised the like feats upon all other Rich Ones of his Court, 
H●mo ad Italiae exitium natus. Onuph.  but that by the wonderful Providence of God the Butler mistakes, and gives the Pope the poisoned Wine at a Feast which was prepared for the Cardinals; and so Phalaris is destroyed in his own Bull, and the Tyrant goes to his own place. So he; and more than enough to make his memory stink eternally. 
Volaterr. Marig. &c. ap. Balaeum, lib. 6. de Rom. P. Act.  Yet others tell you worse, if that can be. As his committing Incest with his own Daughter mentioned; his poisoning the Great Turk's Brother for 200000 Crowns, whereby he was hired to that service by the Great Turk: his Covenanting with the Devil for getting the Popedom; and a great deal more, too irksome to recite. Onely take his Epitaph, and let him go, &c.  

Saevitiae, insidiae, rabies, furor, ira, libido,  
Sanguinis& diri Spongia, dira sitis,  
Sextus Alexander jaceo hic. Jam libera gaude  
Roma: tibi quoniam mors mea vita fuit.   

I the sixth Alexander, framed of lust,  
Rage, madness, cruelty, falsehood unto trust,  
A Sponge, and thirst of blood, lie here, Rome be  
Now freed, most glad; my death is life to thee.   
Julius 2. saith their partial Author Onuphrius, was blamed by some because he was more given to wars than became an Holy Pope. 
In vit.  For his Devotion to Venus I confess he giveth but a bare instance of One Bastard Daughter; but of his zeal for Mars the saying only, That no former Pope with more Gallantry of spirit Defended and enlarged St. Peters Patrimony, is abundant Proof. Indeed by his own, and his Confederates Arms, after his Curses and Excomunications he robbed and spoiled, banished and destroyed innumerable numbers. The Venetian was the chief sufferer by this lions paws: losing all he had in the Continent wholly, and being merely reduced to the Fens, and Venice itself. 
Circ. An. 1510.  Nor could he get Absolution and Reconciliation till he came to that base submission of Abjuring the Empire of the Sea; and yielding up all benefice at land into his Holy Clutches. Then the Pope falls foul upon his own Confederates. Excomunicates the Duke of Ferara, and invades his country by force, nurseth the King of France, and the King of Navarre too, his Ally, plays false with the Emperor; and in one battle is the cause of the death of 20000 Men on both sides, saith this author. 
Marti quàm Christo deditiorem. Ap. Balaeum.  Well then doth their friend Wicelius say of him, That he was a greater Votary to Mars than Christ. Witness his throwing St. Peter's keys into tiber, and taking up St. Pauls sword; whereon Melancton made this Descant.  

ind manu strictam vaginâ diripit ensem,  
Exclamansque truci talia voice refert.  
Hic gladius Pauli nunc nos defendet ab host,  
Quandoquidem Clavis nile juvat ista Petri.   

Then with a quick hand drawing forth his sword,  
He thunders out this Earth-amazing word:  
Since Peters keys will stand us In no stead,  
I'll make this Sword of Paul's to do the dead.   
But specially, the death of 200000 Christians, within the compass of one 7 years, without any pitty of so great a loss; which owes itself unto the tyranny of that bloody Pope, 
Ex Commentario Magistror. Parisiens. contra Lutheranos.  as we find in Bale; who acquaints us likewise with the story of two Noble youths, whom the Queen of France had sent to Rome for education, being Sodomitically abused by this Infernal Goat. And with the like practices upon others; concerning which a 
Grebelius.  Poet made this Distich.  

Venit in Italiam, spectabilis indole rarâ  
Germanus: rediit de Puero Mulier.   

A German youth, for parts above all famed,  
Saw Rome, a Boy; but back a Woman came.   
This was he that 
Act.& Mon. K. Henr. 8. Beginning.  dispensed with our King Henry 8. to mary his Brothers wife; and swore he would hold a General Council within two years, but 
Sleid. Comment. lib. 2.  broke his Oath; and many other ways evinced himself, above all control, the Vicar of the Devil.  
lo 10. the next comer, made Cardinal when hardly 13 years of age, by means of the younger Cardinals becomes a Young Pope, Quieti& Voluptati deditus, saith his friend Onuphrius, 
In vit.  A person addicted to Ease and pleasure:( A choice Character for an Universal pastor) 'twas his peculiar humour saith the same author, wholly to lay out himself excessively on pleasures, as Huntings, Hawkings, Luxury, and most splendid Feastings, and music; beyond what was fitting for so great a Pope. This requiring moneys in good store; for getting that, he invents( as others had done before him) new saleable Offices, sells Cardinalships,( whereof 31 in one day were passed) yea pawned the public Jewels, and Sacred Ornaments; yet dyes being but 45 years Old, 
Ci●c. An. 1520.  not without suspicion of poison. Thus that Parasite. Yet one thing more he adventures to speak out of him, viz. That by force of Arms he dispossess●d the Duke of Urbin, that( Conscientious Wretch as he was) he might make a Nephew of his the Duke thereof. But 'tis notorious, 
Balaeus, Sleid. Comment. Alii.  that he marvelously exalted and enriched his Bastards, preferring them both in Church and State to the wrong of many. And that for getting Moneys for his Base Kindred and base Lusts, besides the Methods mentioned, he sends out his Pardons, but unto Germany specially, whereby upon cheap terms, indeed, they might save Souls from Purgatory, as the Pardon-Pedlars, rather than Preachers,  told the simplo people. But hereof 
Chap. 8. Sect. 2, &c.  before; whither the Reader is referred. Onely observe, that in this Pope's time, He that commanded Light to shine out of Darkness, brought forth by this accursed Wickedness the greatest good unto the World that ever it enjoyed since the dayes of our Blessed Lord and his Apostles being on the Earth; I mean, the Restauration of the Gospel. Luther, a second Paul, being raised up upon occasion of these Pardons to mar the Popes and Devils Market, and to bring their Customers to a better Merchant, Jesus Christ; who sold them Wine and Milk without Money, and without Price. And the Preservation and Prosperity of this One poor, and pious Monk against the Force and Fraud of Earth and Hell in Confederacy against him, must be concluded by a Considerate person, a Miracle that excels in Glory all the huge Mountains of those the Papists boast of, were Pelion upon Ossa added to the tale of them. Truth is, They all bear no more proportion unto This, than a phantasm doth unto a Real Body; as will above all Contradiction be anon demonstrated. 
Sleid. come. lib. 2.  But to return. This Pope was he that Cursed Luther to the Fire of Hell, and his Books unto a Fire on Earth: He the while, to be out of debt to him, bringing to light Popish Abominations, and burning publicly the Decretals and Decrees. This was the Wretch that could accept in the lateran Council the 
Supr. Book 1. Ch. 10. Sect. 2.  Title of, The lion of the Tribe of Judah; his Name being lo, in English lion; with more such Blasphemy. Nor any wonder, when his own black mouth could belch out worse to Cardinal Bembus, when he called the Gospel 
cattle. Test. Veritat. l. 20.  The Tale, or Fable of Christ, &c. Considering also, that he dyed an Atheist, 
Cum nec coelum nec infernum post hanc vitam esse crederet. ball. de Rom. P. l. 7.  Believing that there was neither Heaven nor Hell after this Life. Pasquil thus takes leave of him: 

Differat à decimo quàm Julius ipse Leone,  
Discere ab amborum nomine Roma potest.  
Julius est hoins, Bruti lo; Julius egit  
Quae suasit ratio: quod libet iste facit.   

'Twixt lo and Pope Jule what odds may be,  
Rome by the Names of Both will quickly see.  
lo a Beast's Name is, Jule is a Man's;  
This follows Reason; t'other Lust commands.    
Paul 3. is by themselves confessed to have been a Whore-master; 
In vit. ejus.  and yet Onuphrius acknowledgeth, as I observe, but two Bastards of his in all, a Son and Daughter, the Son● of both which he made Cardinals. He was so indulgent to his Kindred, that he cocker'd them against all Reason, and advanced them to highest Honours, Authority, and Riches. He continually afflicted his Subjects with Taxes and Tributes; and laid a Triennial ●ubsidy upon the Whole Clergy. He was somewhat given to the mathematics.( A fine Name for a foul Art.) And he was blamed for it, saith he, because they are Occult, and for the most part Vain in the Event; and however unworthy of Holy Persons. This was that Cerberus that durst bark out his Curse of Excommunication against our King Henry the 8th, 
Ibidem.  Ob inaud●tae haeresis crimen; because forsooth he would be Master in his own House, King in his own Dominions, and not a Vassal to the Pope. Nay, says this fawning Gnatho, According to his Authority, 
Pro auct●●itate suâ.  the Pope deprives him of all Just Power and Royal Titl●s. But he shewed his teeth, when he could not bite. Yet he fetched blood of the poor Protestants elsewhere; and saith 
Libr. 7.  Bale from Valerius, Anselm, P●ul Verg●●i●● &c. laboured to destroy Luther and other Professor, of ●he Christian Truth. He secretly poisoned two Cardinals, and one Bishop for befriending them; and another Bishop was saved by God s good Providence from the like destruction. But what is this to Him, that served his own Mother and his Nephew so, merely that all the Inheritance might be in his own hands? That committed Incest with his own base Daughter, and Sister? Which last, 
Circ An. 1540  he poisoned too, because she traded with other Customers than himself. That prostituted his Sister to the Pope, that himself might be made Cardinal? That was a magician, and had the most notable Knaves of the Craft for his bosom Chronies, and made one of them Cardinal when himself was Pope? But 'tis too tedious to insist on all his Abominations in particular. Onely I must needs acquaint the Reader with a short account of a Book printed in the Italian Language before this Popes death, 
Comment. lib. 21. Ann. 1549.  and which Sleidan hath translated into latin. It speaks to him, and, calling him by his right Name, saith; Antichrist, Pope Innocent cast thee into Gaole for two Murders, even the Parricides of thy Mother and Nephew( for the ends abovesaid;) And when thou gat'st out again and labouredst to be Cardinal, and wast thrice repulsed, thy Sister Julia prevailed at last for thee, by threatening Alexander 6. that he should have no more to do with her, else. Thou didst also poison another of thy Sisters. When thou wast but Legate, thou didst villainously circumvent, and deflower a maiden, pretending thyself a Noble-man and no Clergy-man; which was charged against thee before the Pope. Thy Ne●ces Husband catched thee a-bed with her, and gave thee such a wound with his Dagger, that the Scar is with thee to this day. What shall I say of thy Daughter, that hath been thy common Whore? Thou didst poison her husband, to enjoy her more freely. For Lust thou far outdo'st Commodus and Heli●gaba●●●. Lot defiled his Daughters, not knowing what he did▪ and drunk; but thou being sob●r committest Inc●st not onely with thy Ne●ce, but also with thy Sister, and thy Daughter too. Is it not most shameful, that thou shouldst wholly depend on Astrolog●●s and Necromancers? The matter cannot be denied. Thus is he handled there; although my Author left out very much of the Original for the nonce, as I do also of his Translation. But this I think describes that Man of Sin sufficiently. Well, take his Epitaph, and adieu to him.  

Saule jaces; nec Faulus es: ast homicida, tyrannus,  
Proditor, incestus, fur, magus; omne nefas.   

No Paul, but Saul lies here: Blood, Tyranny,  
Treason, Theft, Incest, Witch; All villainy.   
Julius 3d shall be our last. And he was blamed( saith their tongue tied Onuphrius) for one fault, 
In vitâ.  and 'twas a small one you may think, That he gave himself too much unto his Pleasures.( How well Mystical Babylon answers 
Isa. 47.8.  Literal!) And when his Condition was changed, the Voluptuous Humour abode the same; nay, increased rather in his Popeship. For, 
Circ. An. 155●.  pretending the love of Peace, and slighting a War that was near him, and not regarding foreign Concerns, he applied himself to his Popeship by way of enjoying, rather than Governing; and bestowed himself wholly at almost Seventy years of Age upon the building a most Elegant covetous for his Voluptuous Retirements; and there was taken up, as one that se●m'd Mad in the delight thereof, throughout his whole Po●edom with Feastings, rather than minding public and weighty business, to the great damage of the City and of All Christians. whilst he was Cardinal he followed his Pleasures but by stealth, and was a man of much Business; 
Hilaritati& genio suo nimiùm indulsit.  but being Pope, and having now obtained all that he desired, he gave up himself to Sensuality. Nay, he got an habit of such frothy and vain talk, that he debased his own Majesty, not without the blushy or Laughter of his hearers. In conclusion, feigning himself ill to avoid a Promise's being performed which he had made, and changing his usual Food to confirm the Opinion of his being sick, his jesting turned in earnest; he grew sick indeed, and being very aged, quickly dyed. So much that Papal Creature can afford us. But Truth's Servants speak more plainly. 
Comment. lib. 21. ad fin.  Sleidan telleth us, that the ancient Custom being for the new-made Pope to bestow his Cardinal's Cap on whom he please, this Julius gives it, in spite of all the Cardinals, upon one Innocent, a young fellow, who had been before his Catamite; and taking him again into domestic fellowship, bestowed his own surname and Coat of Arms upon him. Hereupon the talk of Rome was, and Libels went abroad upon it, that Jove hath his ganymed, 
A Jove Ganymedem foveri, licet deformem.  although an Ugly One. Yea, this Beastly Pope would tell the Other Cardinals, what a Wanton and Importune Youngster he was; so far was he from hiding of it. 
De Rom. P. Act. lib. 7.  Bale tells us from Vergerius, that when the Cardinals, opposing the Exaltation of that base Innocent, asked the Pope, What see you in this Youth, that you would advance him so? The Pope patly answers, Pray, what did you see in Me, to make me Pope? Since then 'tis Fortune's Sport( true Pope-like, that is, plain Heathen!) to lift up whom she pleases, and I am raised by you without desert; let us exalt this Youth, and make him Cardinal also. This Pope, for Beastly and Blasphemous Discourse, was a Match for the vilest Bawd or Villain in all Italy. Who being forbade Pork by his Physicians,( which he greatly loved;) and hearing from his Servants, that was the reason why they brought it not to Table, he bids them, Bring him his Dish, in spite of God. Another time, missing the could Peacock, which he had appointed to be reserved for him, he broke out into Rage and Blasphemy. Which some Cardinals present labouring to appease, said to him, Let not your Holiness be disturbed so grievously for so slight a matter: The wretch replies, If God were so angry for one Apple, as to cast our first Parents out of Paradise for it; why should not I who am his Vicar, be angry for a Peacock, which is much better than an Apple? 'twas under this Pope, and from his side, that Johannes à Casa, Archbishop of Benevent, Dean of the Apostolical Chamber, and Chief Nuncio with Plenitude of Power in the whole Dominion of Venice, and who shortly was to be made a Cardinal, wrote a Poem in the Vulgar Language, in Praise of the most Unnatural and most Execrable Sin of sodom: And to the Amazement of Earth, I think of Hell itself, called it a Divine Work; professing, his marvelous delight in it, and that he used no other Venery.  
But let us off from such a filthy Jakes; and refresh ourselves a little with the Ingenious Tetrastick of Vulteius concerning Rome: 

Roma quid est? Quod te docuit praeposterus Ordo.  
Quid docuit? Jungas versa Elementa, scies.  
Roma Amor est. Amor est? Qualis? Praeposterus. Unde hoc?  
Roma Mares. Noli dicere plura; scio.   

What How's Roma? Speak. What it red backward spells.  
What's that? joining the turned Letters tells.  
Roma thus Amor is. That's, Rome is Love.  
What Love? Male—. Hold, I know; no further move.    
8. I think we have said enough of Conscience about these Most Holy Fathers; Heads of the Roman Synagogue, Terrestrial Plutoes, and Incarnate Devils. I apprehended not any necessity of descending nearer to our own Times in this present business, although we need not fear( as expert as their shane and Fear may have made the Popes by this time in their Heathen Predecessors lesson, Si non castè, tamen cautè,) to find the Apostles Rule still hold, Wicked men and Seducers will wax WORSE and WORSE; I see no need, I say, of coming lower, because I do esteem my Word made good unto the full which I passed at first entrance on this Service, both with respect to the Nature of the Crimes I charged on them, and to the Number of the Popes I spake of Instancing in. And therefore here I might fairly leave it at the Bar of every Intelligent and Impartial Reader to determine, Whether These Roman Heads, together with their other Hogen-Mogen Titles, deserve this of Most Holy, by any other Claim than an Antiphrasis, as I said before. But in presumption of his Speedy Justice, I shall in Gratitude cast in vantage of One Payr more; and They indeed are Fair Ones, of the Female Gender both.  

1. Donna Olimpia.  The former, in my Order, is a Modern She; who dyed but 
Anno 1656.  twenty years ago. 'twas Donna Olympia. A brief account of whom I shall give the Reader from that Ingenious author of her story 
The Life of Donna Olimpia.  Abbot Gualdi. Who as he had the best advantage to understand the Truth, by 
Pag. 4.  a converse at Rome for the space of 25 years and upwards, and by particular acquaintance with her self both before, and during her Dominion over Pope Innocent 10; so he assures us that we have the same reported faithfully; asking leave to say with the Apostle, 
Pag. 3.  What we have beholded with our eyes, what we have seen, and our hands have touched; that declare we to you. This author begins his Character of her thus; 
Pag. 1.  That in the City of Rome she acted a Man in Womans Apparel, and in the Church, a woman wearing the Breeches. Which indeed was so suitable to the Popes desire, that he professed he aimed at nothing else. For when at entering of the Conclave she partend with him doubtful of his success, his Farewell to her was, 
P. 24.  Were you but Popess, I would willingly relinquish my Claim. And the event proved this true. She was the True Shee-pope, whate'er his claim might be: and She might be said to Rule the Popish catholic Church upon far better reason than Themistocles Son to rule all Greece. Putarch reports the story from Themistocles own mouth thus: 
In vit. Themist.  Athens rules Greece, I rule Athens, my wife rules me, and my Son rules my Wife. And so 'twas plain at last, I trow That the Boy ruled Greece. Now for the Apodosis; Rome Rules the catholic Church, the Pope Rules Rome, and Donna Olimpia the Pope. And if the similitude must run on four; do but add, the Devil Rules Olimpia, and all is well. But you should know that this Donna was married to the Popes Brother, whilst the Pope yet but Abbot Pansilio; before the Cardinal— or the Popeship fell. But then such Dearness grew between them, and Coolness of affection to her husband, that the 
P. 5.  Romans believed the times of Herod were revived. Nor were they to be blamed that so thought; their Actions, Gestures, and Behaviour gave so palpable grounds of suspicion. She went much oftener in the Coach with her Brother-in-law, than with her husband; entertained her self much more in the Closet with the One, than in the Bed with the other: and many times the poor husband knew not where to find either Brother or Wife; that is in plain English, They always went together. And this kindness rose with his Preferment, even to the Popeship itself. For, being chosen Pope( Unworthy as he was, for the Cardinals, saith my 
Pag. 23.  Author, never suffer Goodness to come into the Scale) she became 
P. 25.  Absolute mistress of his Will, 
P. 33.  came to him every night after Sun-set; after one Cardinals death, 
P. 36.  She disposed all Court-Affairs both public and private; and 
P. 37.  'twas most palpable that the Pope was afraid of displeasing her. She had her silly Son made 
Ibidem.  Cardinal. And when he threw it off and married to an Excellent Princess, she banished them 
P. 40.  both from Rome; and indeed governed 
P. 45.  Church, State, Court, and Pope himself with an high hand. No Criminal Judges were made, but of her recommendation; to whom her Barbarous Instructions were, To look after the Purse and not the Blood; and wrote to them frequently to sand her the 
P. 50.  Redemptions of the Guilty, because she intended to lay them out for the benefit of the Poor. 
Pag. 62.  She cul'd out the best benefice for her own disposal. And those that addressed for bishoprics, must to her; 
Ibid.  who always disposed them to him that offered most: So all Civil and Ecclesiastical Governments whatsoever were at her pleasure and command bestowed; and 
P. 63.  none must appear before her empty handed. Nothing passed betwixt the Pope and Her but 
P. 68.  Command and Obedience: She said the word and he obeied. 
P. 70.  A Lady and the Pope changed places. There was one day presented to the Pope, a 
P. 90.  Golden Meddal, upon one side whereof was Donna Olimpia with the Popes Mitre upon her head, and St. Peters keys in her hand; on the Reverse, the Pope with his head dressed up like a Lady, and a Spindle and Rock in his hand; which with some other passages so vexed the Pope that it seemed to threaten a total disfavour to the Lady; but the crafty Dame makes shift to recover her Interest, and preserve it with improvement unto the dying day of this Most Holy Father. But here I leave them, and the Reader for his fuller satisfaction to the Book itself, which is in bulk but little, yet great in worth, and well deserving his perusal. 
2. Pope Joan.   
The Other She-Pope is of Elder date, upward of 800 years after Christ; and She was Real Pope her self, and called by the name of Johannes Octavus in latin, 
Platin. in vita Johan. 8.  by us Pope joan. The famous Popish Author of the Lives of Popes, Platina I mean, gives us her story thus in short. John Anglicus, that came from Mentz by naughty courses got the popedom, as they say. For dissembling her Sex, when she was a woman, being very young she goes to Athens with a learned man her Sweetheart. And there by hearing the Teachers of good Arts she profited so much in her studies, that coming to Rome she had in Divinity but very few Matches, much less superiors. But by her learned and accurate Lectures and Disputations she got that reputation there, that when Pope lo dyed( as martin is the Author) She was by general consent chosen Pope in his room. But being afterwards got with child by one that Attended her, when she had hide her great belly for a pretty while, at last going to the lateran Church, betwixt the Theatre( which from Nero's Coloss they call Colossenum) and S. Clement's, she fell in travail, was delivered, and dyed there; being butted without honour, in the 2d. year, 4. month, and 4. day of her Popeship. There are Writers say, that for this reason when the Pope goes to the lateran Church he for the nonce declines that way, in detestation of the villainy; and to prevent the like mischance, at his first sitting in St. Peters Chair, that hath a hole in't for that purpose, the last Cardinal Deacon examines whether he be male or no. I grant the first; and of the other mine opinion is, that that chair is therefore prepared that so great a Magistrate may know himself to be no God, but Man, and subject to necessities of Nature, as going to stool: whence 'tis justly called the Close-stoole. 
seeds stercoraria.  Thus that learned man, that lived all his time, and dyed a devout Papist in the year 1481. when their S. Anthonine had  told the same story, he concludes Truly we must greatly wonder, and cry out with Paul, O the depth of the wisdom and knowledge of God, how incomprehensible are his judgements! And they say: he adds, 
Chronic. Par. 2 Tit. 16. cap. 1. Sect. 6.  there is a Marble Statue placed in the Way where this happened, for the Remembrance of it &c. This Learned 
An. Circit. 1460. second. Buchol●er.  Arch-Bishop of Florence dyed about 20 years before Platina. But our 
De Rom. P. Act. lib. 4.  Bale hath many circumstances about her that are very remarkable. As that her other name was Gilberta, and the surname Anglicus she had from an English Monk that was her sweetheart, that in her Popeship she conferred Orders, made Abbots, promoted Bishops, consecrated Temples, said Masses, had her feet kissed and did all feats that other Popes used to do. Under her reign the Emperor Lotharius turned his Crown into a Cow, and became Monk; Lewis 2. came to Rome to receive the Crown and sceptre from her hand, with S. Peters blessing; our King Ethelwolph gave the tithe of his Kingdom to the Clergy and Monks for his souls health; and his Son Ethelbald married his fathers Widow, and his own Mother-in-Law. 
Anno 1516. juxt. Balaeum in Leon. 10.  To conclude, he quotes Mantuane the Poet( who dyed 5 years after, Platina) thus describing her in Hell. 

Hic pendebat adhuc sexum ●ent●ta viril●m  
Fae●ina, cvi Phrygiam tri●lic Diademate Mi●ram,  
Extollebat a●ex,& Pontific●lis adulter.   

Here hung the Woman yet, that f●ign'd  
Her self a Man; and thereby r●ign'd,  
A● Rome, a● P●pe, with Trip●e Crown,  
Till Whoredom cast her honour down.   'tis true some Modern Papists would ou●face this story, if they could, knowing that ●he Vulgar will conclude, surely Rome must be the Myst●cal Whore▪ that had a Natura l Whore to govern her; and that themselves cannot deny, the sinews of Infallibility are cut clear off thereby; and then Holy Mother cannot stand one moment longer. The first quarrel that I can find was ever picked here●t, is but of about an hundred years old; and so, for more than 700, it went current in the world. Nay the 
Onuphr. in Annot. ad plate. in vit. Johan. 8.  friar that begun to call its reputation into question, hath no more wit the while th●n to confess, Multos& magni nominis viros historiam hanc suscipere, eam quoque vulgo veram existimari, that Many Persons, and those of great name, received the story, and that it passed for current Truth among the common people. Is it not pity now but that this Man of Yesterday should turn the Scales against Antiq●ity? But whosoever hath any scruple in him about Pope Joan, I would only commend him to our most worthy Countryman Mr. Alexander Cook, in his very ingenious and learned ●ook 
Pope Joan. l. A D●al●gue between a Protestant and a Papist, London Printed, 1625.  upon this Subject. Where he shall find matter of Fact so abundantly cleared, an● all Cavils of the Adversaries so perfectly b●ffled, that I dare challenge him to be longer doubtful if he can. There( to encourage him) besides many decades of their own authors who assert the story particularly name, where of some were Grecians, some Italians, some Spaniards, some Germans, some P●lonians, some Scots, and some English, but not one of them a lutheran; he will find also that although matter of fact be upward of 800 years old, there was never Person found that could arrive at that stock of confidence to take exceptions at it, until about one Age since, as I said before.  
As for the reason why the Stool of examination is now grown obsolete, the 
Pu●uil Rom. ●p. Funecl●m, Ann. 854.  Poet shall instruct you in that point.  

Cur igitur n●stro mos hic jam tempore cessat?  
Antè probet quòd se quilibet esse Marem.   

Why is the use of searching Popes given o'er?  
Their Whores and Bastards prove them Males before.   
Thus I have given my Measure, and my Overmeasure too. And if their Universal, Uncontroulable, Infallible, and most Holy Heads deserve not to be wondered at for bearing Names so quiter contrary to their Natures, I can't but wonder at my own mistake. But the Reader will pronounce me in the right; and the confession of their Great Baronius, That many of the Popes were horrible Monsters and Apostates rather than Apostolical, whereof he giveth 
Annal. Eccl. Tom. 10. An. 900. n. 3& 6. An. 908. n. 1.& 4. An. 974. n. 1. An. 985. n. 1. Alibi Saepiss.  Instances, too many, and complaints too large to be here inserted, will confirm that judgement of his, as the Law of the Medes and Persians, that can admit no change. Certain I am, that we have great reason to admire the Divine Wisdom, that so long since found out such Proper Names for this Romish Head, The Wicked One, and The Man of Sin.  
9. Now we must look upon the Body of the Romish Church, 
2. The Members of Romish Church  in the Chief Members thereof at least. But my purpose is to make but little stay, as indeed I need not; all men knowing that as the Head shall be disposed, so the Influences thereof will affect the Body, and all its Members in some proportion. That is threadbare; 

Regis ad Exemplum totus componitur orbis.   

All know the Rulers practise will  
Be th' Peoples Law; suppose it good or ill.   And if I must be more particular, let us but glance upon,  
1. Their Laity, 
1. Laity.  In what a midnight of darkest Ignorance about Religious Matters, that are truly such, they must necessary live and die, must needs be evident from our past discourse. And the fruits of Ignorance cannot be Pious, but Ungodly. Where Scriptures and Prayers are in a Barbarous Tongue, it is impossible reasonable service can be performed; and then what pitiful tools are those for working true Devotion? Where Sermons, when they rarely happen, are commonly Fabulous Legends of their Feigned Saints, or trifling descants upon words, or at the best,( as it is possible) some faint reflections upon grosser Immoralities; what in●ffectual Charms are these things for the Reformation of mens lives, and how much more so for the Renovation of their hearts; without both which no real Christianity can be had? But then the stiff opinion of the merit of their irrational, irreligious, superfluous, and Idolatrous worship, and high presumptions of Plenary pardons by trifling and ridiculous Penancies or purchases made with money, what public Patents are they for Iniquity, and Iron bars against all true Devotion and Good life?— And yet I pass by their Principles of Divinity, which make a Massacre of all Christianity. Those persons that are capable of conviction. That it is day at Noon, may see as certainly, that the very spirit of Popery is utterly destructive of all true Piety, by those two late and exc●llent Authors of the 
chapped. 3.  Idolatry f the Church of Rome, and 
Per ●●t.  The practical Divinity of the Papist●, &c. What should be now expected from the Vulgar of that profession, but a Conversation, not ordered according to Gods word,( whereof they are wholly ignorant) but suitable to the measures of things in their own minds,( whereof you heard just now) and to the Examples of their Guides before them; which comes next.  

2. Clergy.  For their Clergy, both Seculars and Regulars, have arrived Generally to those Excesses of Ungodliness, that some few among themselves, who have escaped the common Contagion, are found in every Age to declaim against them with that severity, 
In converse. Paul. Serm. 1.  as if they first had dipped their Pen in gull, or rather Blood. Let us hear S. Bernard a very devout, although alas, too superstitious, Monk. They persecute Christ who are called Christians from his Name. Thy Friends and Neighbours, O God, draw near and stand against thee. The Universal Company of Christians, from the least unto the greatest seem to conspire against thee: From the soul of the foot to the crown of the head there is no part whole.( Thus far it serves the Laity fully, though it doth more indeed; especially forward: for he saith on;) Iniquity is gone forth from those who in thy room do seem to rule thy People. We cannot now say, Like Priest, like People; for the people are not so bad as the Priest. Alas, alas, O Lord God! They are Chief in persecuting thee, that seem Chief in governing thine. They have seized the Tower of Sion, gotten the strong Holds into their hands, consequently without all let burn the City to the ground. Men are mighty to undertake( or rather barely take) the Cure of Souls; but their Care of them is little; and the thoughts of their Salvation least of all. Holy Orders are designed for gain, and gain is counted godliness. These, and such like, are the clergies Rebukes with him. Which he pursueth elsewhere also. 
In Psalm. Qui habitat. Serm. 6.  The very Dignities of the Church are turned into a base trade of gain, and work of darkness: nor is the salvation of Souls aimed at in these, but the immoderate desire of Riches. It is for this they smite themselves, frequent the Church, say Mass, and sing Psalms. The Contention is at this day without all shane for bishoprics, Archdeaconries, Abbots places, and other Places; that Church-Revenues might be spent on Vanity and Superfluity. The next thing is, that the Man of Sin, the Son of Perdition be revealed. And so on; Good man! not observing, that, as the World was ready for him by its Wickedness, so That Wicked One was gotten then into the Saddle. 
Serm. ad Pastores in Synod. congregat.  See one passage more in a Sermon ascribed to him. As is the Laity so is the Clergy. The Laity, with labour though, the Clergy without labour would possess the whole World. They would share in the lusts and superfluities of men, but not their pains. They are content to sin with them, but not be punished with them. Whence 'tis to be feared they must be punished with the Devils. With more a deal, both there, and in the Sermon just before it, to this purpose; besides all other places. This Popish Abbot wrote above 500 years ago, and was canonised for a Saint by Pope Alexander 3d. And is the Clergy mended since? Near 300 years after, Platina, of whom we have heard so often, talks this Language. 
In Vitâ Marcellin.  How great Priests Covetousness is, their Lust, Ambition, Pomp, their Pride and Laziness; how great their Ignorance of themselves, and so of Christian Doctrine; how little their Religion, and counterfeit rather than true; how corrupt their Manners, worthy to be abominated even in profane Men, whom they call Secular, 'tis to no purpose to declare; since themselves so openly and in the face of the World commit Iniquity, as if they sought for pr●yse for doing it. Between their times, Hugo Cardinalis hath this pretty Observation. 
In Gloss. ex catalogue. Test. Verit. Tom. 2. lib. 17.  The Devil hath of old two Daughters, Avarice, and Luxury. Avarice he married to the Jews, and Luxury to the Gentiles. But now the Clergy hath taken both their Wives away; and they alone will have them both their own; I mean Avarice and Luxury.  
But 'twould be endless to quote all Testimonies that their own Authors give us of their clergies baseness. 'tis but lately that we heard a deal hereto from Gravam. German. Cleman●us, Marius Belga, 
Supr. Chap. 10.§. 8.  Niem, &c. However I can't omit one Passage of 
De vitâ& honestat. Clericor. Cap. 7.  Hermannus rid, 'tis so much to our purpose. Now Priests and Clergy-men, saith he, casting the Fear of God behind their backs, live like Stage-players and B●ffoons; keep Concubines in their houses in many places; are drunk, talk filthily, play at Dice, scarce ever keep the Church-Fasts, break their Oaths, defend themselves by the privileges of the Clergy, not to practise virtue but continue their Vices, and heap wickedness to wickedness without fear; they love daily Feasts, drink till they vomit, fight, scold, use foolish prattles, lie, are light, and without any good purpose: They Pray without Devotion, naughtily and lewdly; Nay, many pray not at all. Those that live well they persecute by Word and dead what they are able, &c. And a great deal more both there and 
Cap. 1. ibid.  elsewhere. And this betwixt 
cattle. Test. Verit. Tom. 2. lib. 19. p. 834.  two and three hundred years since. Their Poet Mantuan dyed in Luther's time, and dyed a Papist; yet an Enemy to their horrid Impiety. Hear him of their Secular Priests first.  


call. mitat. 3.  Invisi Superis, foedáque libidine olentes,  
Heu, frustra incestis iterant Sacra Orgia dextris.  
Irritant, irâsque movent, non Numina fl ctunt.  
Hac prece nile opus est: nile adjutoribus istis  
Auxilii sperate: Novis date Templa Ministris.  
Sac●ilegum genus ex ad●tis templisque D●●●um  
Pellite, nec longos scelera haec vertantur in usus.   

hateful to God, polluted with vile Lusts,  
Alas, in vain they manage Sa●red T●●●t●!  
heaven they provoke, not please: for such to pray  
There is no need: nor help at all can they.  
Put in New Mi●isters and cast ye out  
From Temples this so Sacrilegi●us R●ut.  
Nor let a longer Stay profess  
They make a Trade of Wickedness.   
Then of their Regulars.  

Hi quoque qui nomen à Relligione superbum  
Usurpans, quanquam sanctis à patribus o●t●s  
Se jacte●t; O●ium molli sub vellere fraudes  
Mente Lycaonias servant,& crimine sord nt;  
Quod speciem vi●tutis habens scelus omne c●lnat.   

And those men too, who seize that lofty Name  
[ religious Persons,] bragging that they came  
From H●ly Fathers▪ under Fleece of Sheep,  
Vile wretches, Souls of Wolves within them keep;  
Thus V●r●ues V●sage is abused  
To cloak the Baseness by th●m used.   
And if the Reader will but turn him back a little way in this very Book, 
Ch●p. 10.§ 8.  where the account was given of the sweet Behaviour of our monastics here in England, he will soon cry out, The vilness of them stinks above ground. Such a pure Nursery Rome is wont to prove to virtue; that the same Poet cannot hold from saying, 

Vivere qui sanctè cupitis, discedite: Romae, 
Sylvar. 1.   
Omnia cum lic●ant, non licet esse pium.   

Fl●e Rome, that wouldst be Holy; come not near:  
Thou mayst be any Thing but Godly, there.    
Such was their State in those dayes; 
Europae Spaeculum. p. 20. Edit. land. 1673.  how the World goes since there, let us learn from Sir Edwin Sandys, that conversed a good while amongst them, betwixt three or fourscore years past. The whole country, he telleth us, is strangely overflown and overborne with wickedness; with filthiness of Speech, with beastliness of Actions; both Governours and Subjects, both Priests and friars, each striving as it were with other in an Impudentness therein, &c. And 
Pag. 136, 137.  elsewhere in that Excellent Piece, The Lives of their Prelates, Priests, friars, and Nuns, not for some particular Offences which will always fall, but for their ordinary tenor, and courses of Conversation have been so reported by men of their own Religion, that an Honest Adversary cannot red them without Sorrow, nor a Modest one without shane and blushing. The Iniquity of their Chief Sea hath been so exorbitant as to raise this Proverb among many other concerning it; The worst Christians of Italy are the Romans, of the Romans the Priests are wickedest, the lewdest Priests are preferred to be Cardinals, and the badst man among the Cardinals is chosen to be Pope. 
☞  And let this serve for a Farewell to them, unless my Readers Fancy lean to Poetry more; then Pasquil pleasures him to the purpose: 


Ap. Balaeum in Clement. 8 De Act. R. P. l. 7.  R●ma, vale; vidi: Satis est vidisse. Revert●r  
Cum Leno, aut Meretrix, Scurra, Cinaedus ero.   

I've seen thee, Rome; adieu: Ne're more will see;  
Till Bawd, or Whore, or worse I mean to be.    
10. And have we not now both Head and Members of the Popish Church most worthy of our Admiration? Is not this Synagogue shaped exactly suitable to the Rule thereof? And so the last Couple no less considerable than any of the former? In very truth, All the Six payr of Prodigies whereof we have spoken, namely, Their Principles and Proofs, their Prayers and Preachings, their Sacraments and Censures, their Penances and Pardons, their Holy Things and Holiness, and now at last their Rule and Church, bid a full Market-Price for purchasing the Pope the Title of the Man of Sin. For as much as The coming of the Pope is, with such a train of Wonders, and Lying ones; as the Apostle did foretell The Man of Sin's should be.  
Nay, there is One Wonder yet, that seems above all Wonders spoken of, viz. How so long a Succession of Men, having so good Advantages to discover Truth as are and have been with the Learned Papists, and not being able( certain●y) to avoid Convictions of the Error of their way, should notwithstanding prevail with themselves to blind their own Eyes and sear their own Consciences so, as stubbornly to persevere in a Rebellious Confederacy and Conspiracy against All Reason and Religion, 
☞  whatsoever is Divine, or truly human, unto this very day, and that too upon the Desperate Peril of their Immortal Souls!  

Zech. 2.13.  But, Be silent, O all flesh, before the Lord. For, Because they received not the love of the Truth that they might b● saved, He shall sand them strong delusions that they should believe a lie; 
2 these. 2.10, 11, 12.  That they might all be damned who believed not the Truth, but had pleasure in Unrighteousness.  
And so we pass from Things Miraculous with the Papists, to[ their] Real Mirac●es; which will be also found Nought else but LYING WONDERS.    

BOOK III. The Man of Sin.  

CHAP. I.  
Of Romish Miracles: that very many of them are mere Cheats and Impostures, springing out of Ignorance, Melancholy, or commonly gross Knavery.  
THe real Miracles( as they call them) among the Papists are now to be considered by us. Of these they make unreasonable Brags, as if themselves of all the World had the entire Monopoly of them, nor any other could so much as retail in them. As for poor Protestants, to be sure, no, not one drop of Water can come to their Mills. 
Bellarmin de Not. Eccl. l. 4. c. 14.  The Cardinal Jesuit makes the power of working Miracles the eleventh Note of the true Church. And because whole Mountains of them are on their Side, as he cracks; and not a Mole-hill can be seen on Ours, he says; Ergo, their Faith and Church have a Demonstrative Confirmation from an High, and ours( poor Wretches) none at all. Now for our part●, 'tis very true we do not pretend to any such Proof of present Signs: being well assured our Doctrine needeth none, because it is the very same that our Blessed Lord and his Apostles have delivered in the Holy Scriptures, and which already hath been attested to from Heaven, by both so great, so many, so open, and so undeniable Miracles also, wrought by Him and Them. Nor can we think it by any means b●coming Infinite Wisdom, indeed quiter contrary to the Divine Will, in every Age to gratify, either the vain Curiosity, or unreasonable Incredulity of sinful Mortals by fresh and frequent exerting of Omnipotent Power for further Confirmation of that Truth, which had been so abundantly, and almost( were it fit to say so) to excess, the s●lf same way confirmed before. And therefore we believe that all such Miracles as s●rve for confirmation of the Faith ( whereof they glory, and wherewith we now are dealing) were to expire, although their Testimony liveth still, with the Primitive Times. Whereof a further account will be given by us towards the conlusion of this Book. 
Chap. 4.§. 3.  But these good Gentlemen need them still: at least, will not allow their absence; no, not one Age of all the Sixteen that are past; whatever shift they make for that which is current now. 
Bellarm. ubi supr.  Truth is, their Church, if you will take their word, hath Miracles lying as thick therein, as( may we use a plain but pat comparison) Vermin in a Scabby head. But that it may be seen their cry is great of a little wool, and their choice Treasure proves nothing else but Coals, and that the Man of Sin, who was to come with lying Wonders, is surely there, I shall detect the falsehood of all Romish Miracles by asserting the truth of these four Propositions.  

1. That very many( Infinite Heaps) are mere Cheats, and human Impostures.  
2. More are plain Diabolical achievements.  
3. Most are errand Forgeries.  
4. None are true and real Miracles.   
And these will ask their several Chapters.  

I. PROPOSITION. 
1. Proposition.   
2. 
Romish Miracles, human Impostures.  Very many of the Popish Miracles are human Impostures, mere Frauds and Cheats of Priests and Monks, and their Partakers. These Vassals of Antichrist, and Factors for the Devil, have horribly abused, consen'd, and gulled the ignorant and credulous World with very Brass for current coin, many hundred times: making them believe there was a Miracle before them, when there was nothing else but a more crafty trick of their own vile Knavery. Whereof they are so far from being at all ashamed, 
Admon. de Reliq. p. 275. Gene●. 1597. Id fatentur tum Sacerdotes, tum Monachi: easque vocant P●as Fraudes, quasi iis populus ad pietatem incitetur.  that both their Priests and Monks do confess such Frauds( saith the Learned Calvin,) and it seems commend them too, by calling of them Godly Deceits; as whereby People would be stirred up to Piety. Thus Lying Wonders are not only practised with them, but defended also. But how could else the Pope be Antichrist, if he taught not Doctrine contrary unto Christ; who telleth us, he will not have Evil called Good, much less allows our doing Evil that Good may come; and hath no need of( indeed doth 
Isa. 5.20. Rom. 3.8& 7. Isa. 61 8.  hate) our lying, though unto his Glory? Yet Mortal Sins are Venial, and those none at all in Romes account, so they serve their catholic, that is, the Antichristian Cause. And all this must be in the Man of Sin's Dominions. That Wicked One will come, as with the Wonders of a lie, so with all deceivableness of unrighteousness also▪ Well let us make a Proof hereof by Instances, and in doing so, 'twill not be amiss to distinguish of them according to the different grounds and rise of these Impostures. For plain it is, that some few may spring from deep and simplo Ignorance; as others, and a pretty many from dark black Melancholy; although vast numbers, and the very he●p, rise out of downright Knavery. Now of the former two, I mean to give but several Tastes; but at the last shall keep the Reader, until perhaps himself shall fear a surfeit of his Entertainment.  

1. From Ignorance.  3. Impostures there are that arise from deep and simplo Ignorance: and many such things pass for Miracles with the Papists, when they are the while but very Cheats. Now all experience shows us, that nothing is more familiar than for that to be esteemed as a Wonder with weak and silly People, which wise and understanding Men at the first glance discern to have nothing worthy of Admiration at all in it. An eclipse that happened when Alexander was advancing against the Persians, 
Q Curt. lib. 4. cap. 10.  put his whole Army into an amazement, as if some formidable Prodigy were before them; only because their Ignorance was so great, that they were not ware the Cause was Natural, and the Accident but Familiar. Nay let a plain Country Fellow see a juggler at his Tricks, and he dares to swear, The man is an errand Conjurer: and for the foresaid Reason this. The case is just the same with vast multitudes of Popish Miracles, whereon the Vulgar dote, and by encouragement of the more Learned Pens among them. Who but will say it is impossible that it should be otherwise, when he considers how many of them have no other Authors, than Boys 
Boys.  and girls, or idiots, or Sick Folks, or Sleepers in their Dreams at best? 
Caesar. Dial. lib. 8. cap. 74.  They are great strangers to the Miraculous Tale-Mongers among the Papists that make any doubt of this. A School-Boy falls sick, and being near to death seeth St. Nicholas and St. Paternianus standing by him: One saith to the other, Shall we take the Boy with us? The Answerer saith, No, for he shall die in another order. And both disappeared. The Boy grows well, tells his Master the Story, and Te Deum is sung to the Honour of the Saints, upon publication of the Miracle. Another simplo Boy that kept Sheep, hath St. Nicholas ( whom be loved so much, that to his Honour every day he gave half his Bread to the Poor,) appearing to him, and bidding him drive home his Sheep, for he shall die afore Sunset. The Boy doth so: The Priest is ●●lled: hears the Vision of him: 
Ibid. cap. 75.  gives him the Sacrament: the Boy dies, and St. Nicholas carries him to Heaven with him. 
girls.  Thus the same Author.  

Ibid. cap. 90.  A little Girl when Te Deum was singing, sees Heaven open; and when, To thee all Angels cry aloud, &c. was pronouncing, saw the Angels bow their heads and bend their knees, &c. So the Apostles, at The Glorious Company of the Apostles praise thee. So the Prophets, and Martyrs, and the rest, at their turn, &c. And her●of she  told her Mistris.  
St. Katherine, not yet seven years old, 
D. Antonin. Chron. Part 4. Tit. 23. cap. 14.  sees Christ sitting on a Throne, with a Mitre on his Head, the Prince of the Apostles Peter, and Paul, and John with him. She looks upon Christ, and he upon her smiling: and stretching forth his right hand blessed her, as Bishops do, with the Sign of the across, &c. Heaps of these might be produced: but 'tis altogether needless.  
Such Children are mighty fit to judge of Miracles; and, to say nothing else, know Christ and Saints very exactly, and can distinguish one from the other, and all of them from Angels of Light; and them too, from Angels of Darkness, that so transform themselves,( as Scripture tells us,) very Critically; there is no doubt on't!  
Their dear Francis, a Man of a 1000 Wonders, 
idiots.  as much as since his death he is admired for a glorious Saint, was in his life time commonly taken for a silly Fool, by their own Confession. And the mischief is, for no small reason neither. Witness his throwing away his Money into a Window; his striping himself naked before the Bishop, and all the People at one time; 
Bonavent. in Vita. c. 2. 6. 8.  his putting off all to his Breeches another time, and being drawn with a Cord about his neck in the Church, by his own appointment; his preaching to, and discoursing with Beasts, and Birds, and grasshoppers, &c. His 
Canus in Loc. Lib. 11. c. 6.  picking up the Lice that fell from him, and putting them again unto his bosom; and six hundred other the like Foolish, or Frantick-Freaks, choose whether. 
Book 2. Ch.§.  Now 'tis one of his Miracles( which before you heard of) that when an Ass disturbed his Preaching in the Marketplace, he speaks to him to be quiet, and the Ass lay down and heard the Sermon out. And who, I pray you, but St. Francis and his Homagers can be such Asses, as to imagine an Ass would not ly down without a Miracle, when he had tired himself with running about? Just such a Miracle I met with myself, when I was a Boy. Some waggish scholars that were used to rob a Warren, took once upon a time a Fresh-Man into their Company, charging silence on him when they were about their work. He spying by the Moon-shine a multitude of Rabbits whilst they were pitching of their Nets; crys out aloud, Ecce Cuniculi multi; which frights them all into their Burroughs, and spoils the sport. They chide him grievously, as well he deserved. But he good thing defends himself with his admiration at the Miracle; that Rabbits should understand latin!  
Why the Jesuits Founder Ignatius Loyola, as Learned as his Disciples prove, was himself( a great while at least) so very a Dunce, as nothing of a Scholar in him. And then whatever he were for working, sure he was unfit for judging Miracles. Yet this Miraculous man converseth with St. Peter, and hath him work a Cure upon him; whilst a man would think, 
De vitâ Ignat. l. 1. c. 1. citant Dr. Stillingst. 1 Disc. cap. 4. De vit. l. 1. c. 1.& 13.  according to Maffeius, he was hardly skilled in the Criss-cross Row; and by Ribadeneira, to be sure, a stranger to the first Rudiments of Grammar. And must not Miracles be of very great Credit that have such Authors for the doing, or reporting of them? To say no more; how one, not half so much an idiot, as this Founder, should know one Apostle from another, or any of them from the Devil himself; if any of his Scholars can instruct us, I shall take him for a more Miraculous Person than his Master.  
Will you not think then very great Miracles wherein such wise Saints of theirs are engaged, that through their gross Simplicity cannot tell twenty; that think Cats will eat up Corn; that being jearingly bid to look, their Lord in the corners of their Cell, do so, crying, Lord where art thou? That tell Christ in prayer, if he be not delivered from his temptation, truly he will complain to his Mother; that, because a Priest in jest said, Priests Concubines could not be saved, unless they entred an hot Oven, go barn themselves therein; that take Goats for Secular Women, who when they are old have Horns and Beards too? Why some of these particularly are reported by Caesarius to be so concerned. 
Dial. lib. 6: De Simplicitate.   
But I must not enlarge upon these Instances of profound Ignorance, 
lord. Vives. in Aug de Civit. D. lib. 10. cap. 16. ad lit. M.  or any others. Only let the Reader judge what credit is to be given to the Miracles, wherein their idiots were Actors, or whereof Reporters only, by their own Vives, his story of a People in his Memory so very rude, as to believe an Ass had drank the Moon up: Because the Moon shining, and being to be seen in the Water, where the Ass was drinking, on a sudden the Clouds hide her; and the poor Ass is thereupon first imprisoned, then sate upon in judgement, and at last cut open to restore the Moon unto the World again. Here was a Miracle for you! Especially( if the Reader please) by the many Wonders seen, and done( and certainly believed as his Creed) by a wise Prebend of Windsor in Popish days: who had a Soul in Purgatory, and Devils too to deal withal, with assured expectation of a great Treasure in the ground; and many other Miraculous Passages: When all this while, the silly Man, whose highest confidence of the Truth of all was no way to be shaken once, was sadly abused by the most Ingenious, but Waggish Gentleman, Mr. Pool. 
Colloq. Exor●ism.  Erasmus gives this pleasant Story largely to us. And such are many of the Popish Miracles.  
Then for Sick Folks Trances, 
Trances. Specul. Exempl. Dist. 7. Ex. 57.  and Sleepers Dreams they will afford you Miracles enough to fill a little Library. But I will hasten. A certain Harlot hearing a Priest preaching, falls ill; begs him to confess her; he puts it off so long till she faints away. Coming to her self, tells them, just then such a Prior's Soul was gone to Heaven; and that his Merits had delivered thirty three Souls from Purgatory, and got the Pardon and Conversion of thirty three public Sinners, whereof she was one. A certain Magician that had renounced Christ, and devoted himself unto the Devil, was taken suddenly, and to death: 
Caesar. Dial. lib. 12. cap. 23.  By and by, lifting himself up upon the Coffin, where he was laid,( so Epilepticks, &c. after many hours have frequently done) tells then he had been in Hell, one while in intolerable Heat, another in intolerable could, then dreadful and palpable Darkness, &c. But God considering his former Works, sent his Angel to know, whether if he lived he would satisfy God for his Sins? Any thing to be sure he would do: and so he lives again. Now such Sick Trances, as well as of Sick Men, although they stink infufferably of lies and Blasphemy, must go forsooth for Miracles!  
St. Dunstan's Miraculous Vision, 
Dreams.  of St. Andrew's exhorting him to take a bishopric offered by the King, and St. Peter's giving him the Ferula for having refused it, 
Vincent. Spec. Hist. lib. 24. cap. 76.  which did effectually convert him from the error of refusing great Preferment, was nothing at the last, but a very Dream. So 'twas also, when he saw his Mother married to the greatest King above, with much Mirth and Singing: and when himself was taught a short Antiphona, which he was so pleased with when he awoke, that he caused it to be written down. 
Ibid. cap. 79.  None other was that Heavenly Vision( as they count it) of a Priests beholding a mighty Dragon encompassing the City of assize, which a Golden across coming out of St. Francis his mouth driven away. 
Bonav. Vit. S. Franc. cap. 3.  And so St. Nicholas's Vision of the dead Childs Soul being in his hands, whence the Devils would have catched it, but that he prayed God to deliver it from their Power: 
Antonin. Chr. P. 3. Tit. 24. cap. 10.§. 4.  and so it went to Heaven. With innumerable other such like Follies, whereon Popish Miracles are founded.  

2. From melancholy.  4. Others grow from dark and black melancholy. And much more are People subject to abuses in this kind, where together with defect of Understanding, excess of melancholy shall be joined. But most especially, when in the weaker Sex( which often happens) Hysterick Passions shall be added to them both. Thus Charity directs us to labour the excuse of the many marvellous Revelations, Visions, and Performances pretended to, and so much talked of, among the Superstitious Females of the Romish way. This is the best that can be said( if they deserve so well) for the Canting Gibberish, and Nonsensical Inconsistencies, published lately in our Language, by Friar Cressy, under the specious Title of Revelations, &c. to Mother Juliana. He that is under my unhappiness, not to be able to get the Book himself, may notwithstanding from our most Learned Dr. Stillingfleet, 
F●natic. of Rom. Church. pag. 259.  see Instances enough and spare of such a Miraculous Nature. Nay, there are Famous Shees, and not a few of our better acquaintance, that come not at all behind her mentioned, in the Romish Church; being canonised for Saints, as well as she. 
office St. clear Lect. 4.  St. clear the Virgin( as the Roman Breviary in present use doth certify us) being carried sick to the Town Gate, preys against the Saracens that besieged it; and at her Prayer, hears this voice( at least strongly fancies such a thing) I will ever keep you. 
office. St. Franc Lect. 6.  St. Frances the widow( saith the same Book) had familiar conversation with an Angel. Shall we not rather think it was her wild fancy, than the Devil? But St. Tiresia hath her heart pierced through, and Christ saying to her, Henceforth thou wilt be zealous for mine honour as a true Spouse. Make better of this, than woeful Melancholy, who can. And St. Elizabeth the Queen of Portugal, was in her sickness visited by the Virgin Mary. So easily can sick Bodies and crazed Minds know Saints, dead 1300 years before they were born!  
But St. bridget and St. Katherine( though we pass by all the rest) must by no means be forgotten. The same most Holy Authority of their reformed Breviary assureth us, that the former being but ten years old, 
Infesto. Octob. 8 Lect. 4.& 5.  saw one night Christ upon the across, with fresh blood besmeared all over, and talking with her about his Passion. And after, hears Christ again in her sleep, and had many secrets revealed from Heaven unto her. Now this great skill of knowing Christ so many hundred years after he had left the Earth, and Heavenly Revelations from something worse, that might be like them; and this by night and sleep, especially in such tender years, if you will not derive it from Religious Melancholy, you will befreind her very little. And so St. Katharines ecstasy, 
In fest. A●ril 30. Lect. 5.  wherein she saw our Lord crucified, and from the Scars of his wounds five Beams descending on five places of her Body, with a great deal more to the same purpose, to pass by all her other Revelations. Now such Miraculous ecstasies and Revelations in these so very weak Women, how well so'ere their meaning was, to what next causes can we assign them? If to the abuse of Satan; 'tis too much probable: but unto fancies disordered sadly by melancholic, and Hysterick Vapours( and whence the Devil is seldom absent.) is far more charitable. For certain 'tis, God cannot be concerned as Author of them; were it for nothing else, but that they are accompanied with such gross Ignorance of his Truth, and Superstition about his Worship, and manifest design to support false Doctrine and damnable errors; and to conclude, are sometimes found expressly to contradict each other. As for Example, Touching the Conception of the Virgin Mary; whether it were with, or without Original Sin. 
Vid. D. Antonin. Chron. P. 3. Tit. 24. cap. 11. Sect. 3. ad finem.  St. Briget's Revelation was, that the Virgin Mary was conceived without Sin: St. Katherines to the contrary. The Romish Church approves, indeed extols, both their Revelations, as you heard. And yet one must be false, and not of God. The safest way for us, and kindest for them, is to reject both both as rank Whimsies of Persons so affencted, as above said: not at all Miraculous therefore, though deserving Wonder for the strange Effects of prevailing Melancholy.  
Nor is it any news to Inquisitive Persons, for People thus affencted to think and speak of marvellous things relating to themselves, when there is no foundation for the same at all. Ministers, and Physicians especially, meet many occurrences of this kind. I shall not transcribe out of Burton's Melancholy any thing. That Ingenuous Author is well known to most Scholars. But if the Reader can spare the patience, I will not grudge him a Passage or two of mine own particular cognizance. In the late unhappy times, and when there was no King in this our Israel: I knew a Person, a labouring Man, that was so perverted by this humour, as to conceit himself( though Caetera sanus) the King of England; and hath quarrelled this Reporter, with whom he laboured at that time, for not assisting him to enjoy his right. Get him off this humour, he both talked as rationally, and wrought as honestly, as any of his quality. The same Man at another time had another Freak, that had the same parent with the former; viz. to conceit himself married to a very young Maiden Gentlewoman in the Parish where he lived; although the while he had both Wife and Children of his own. And he was peremptory in it; that, on such a Lords day, the Minister whilst he did nothing but the constant public duty of the Church, did solemnize that Marriage. But still in other matters he was, as before was spoken of him. But neither of these wild imaginations sunk so deep, and abode so long, as that I now am mentioning. He concludes himself the Lord of the Mannor where he lived. And not only takes possession of the Se●t at Church belonging to the Mansion-house, which at that time was empty, as the dwelling-house was also; but continues in the use thereof for Months together. And at the last falleth out with the best Friend he had in the Parish, for not instating him in his right. And when his Friend was discoursing of the Law with him, and inquiring after his Evidence to make good the Title to the satisfaction of a Jury: He replies, that an Ancient Estate nere was held by an Horn( and such an Evidence from King Knute there is) and that his Mannor was holden of him by a Bone; plucking out therewith from his Pocket, and showing a Knucle Bone of Mutton. But how gravely soever the Friend made shift to bear the news before his face, there was no Possession to be gotten by that Evidence. Whereupon since nothing would do, nor could the Key of the House be gotten by this means, he gets him in a-doors, without the Key( the House at that time being empty, as was said,) and there takes up his residence. But the Bailiff quickly hearing of it, removes him thence, and with much persuasion, tantum non to a far worse Place.  
Here's proof enough of the Power of Melancholy to produce strange apprehensions, and suitable operations, in poor Creatures overborne thereby; even to a plain Insania quoad hoc, as Physicians call it; though this be not in the Religious way. Yet one short Story of that kind I shall instance in, whereof myself was witness. An Ancient Man that had lead a Pious Life and was of unstained Reputation all his days, in his elder time was so overcome with this mischievous humour, that among other uncouth matters, he tells me with high●st confidence, he was possessed of the Devil. Withal, that I should feel the Devil in him; and in order thereto, puts my hand to his naked Belly. Nor would he be dissuaded from the conceit, though there was no more reason of it, than if myself, or any other should have had that imputation fastened on us.  
And then of what value is the report of what such Persons see, or hear, or do? If such things shall be judged Miraculous, will not such Judges render themselves ridiculous? And yet thus fareth it with many of the Popish Miracles, as we hear. Which, for conclusion will be asserted by as great a Zealot for, 
Church Hist. lib. 2. cap. 12. n. 6, 7.  and Promoter of their Miracles, as any this present Age affordeth. For Friar Cressy confesseth, that a devout catholic in the days of King Edward the third, was deceived by a Melancholy fancy, in stead of a Divine Revelation, about the finding St. Joseph's Body, at Glastonbury: telling us that John bloom mistook a Dream for a Revelation. Yet the good Soul quickly applies a healing plaster to the Sore he made,( and which his Charity no doubt would do for all the rest,) saying, That his Devotion at least deserved, Pardon, if not Commendation. Thus whether Fool or Knave, 
§. ●. hic.  he is virtuous still( according to the Rule of Piae fraudes, so lately spoken of) that studies to promote their cursed Catholicism.  
But 'tis enough: Melancholy also will further serve to abuse Mankind with putting off the greatest Trifles for gravest Truths, and the most crazy Dotages for the strangest Prodigies in the World. If any man can yet be cramped in his Belief, a little conversation with Democritus Junior( just now by his true name mentioned) will afford a perfect Cure, 
Burtons Melancholy.  I warrant him. And so much of the two first, but far least Springs of Fraud in Romish Miracles; the last and greatest far is  

3. From Knavery.  5. Downright Knavery. 'tis this deserves our Outery; as both the former, did our Pity, rather. And 'tis for this we lay so great an Action against the Romanists. They witting and willingly abuse the Credulous Vulgar; and by design, against all Conscience, put cursed Cheats upon them for real Miracles. When the Rhemists had been vapouring, that none need to marvel, that the very Image of our Lady and the like, do Miracles, 
In Johan. cap. 14. 12.  even as St. Peter's shadow did: nor wonder, if such things seem stranger and greater, than those which Christ did himself: Dr. Fulk gives this pungent answer, No man need to marvel( say you) if they do Miracles: Indeed Miracles done by them are no Marvels. No marvel if they sweat( Images, that is) when their Paper-heads are besmeared on the inside with oil. No marvel if they bleed at Nose, when Blood is poured in at the top of their heads. No marvel if they move their Eyes and Lips, when a false Knave behind, pulleth the wires fastened to those Devices, whereby they move. No marvel if they speak, when a Devilish wretch speaketh in a trunk behind them. These and such like Miracles done by them, no man needs to marvel at. So that Reverend and Learned Person, that so well knew their Rogueries And see we not hereby what villainous Legerdemain is most in fashion with these Spiritual Cutpurses? Who but must think now that their bravest Wonders are surely Cheats-in-grain? But we will give particular Instances of their horrible cozenage.  
St. Anthony's Arm, that precious relic at Geneva, 
Calvin. de Reliq. prop. initium.  was kissed and worshipped with great Devotion, whilst Popery kept its ground. But when the Gospel came, and the relic was produced, 'twas found the Pisle of a Stag.  
At the greater Altar there, was a Portion of St. Peter's Brain; and Veneration was payed thereto as such. But upon the Reformation, it proves to be a Pumice-Stone. 
Ibid.  The People must adore the Miracles of Preservation of this Holy Arm and Brain; and likely have Miraculous Cures effected, at least hear of such done from these( as from other Holy relics there use to be) upon those that pay Religious Worship to them: When all this while the profane Priests and Friars, to whom the Students at Newgate are but very Dunces, put a most cursed cheat upon them, as you hear. Many Examples of this kind the Author tells us he could produce, but these he thought would serve the turn, to show what horrible baseness would be found, if all their wonderful relics were examined.  
Judge you by the Friar, 
Stephens Apol. for Heredot. Ch. 39.§. 25.  that pawned his relics at the Tavern, and because he was not able to redeem them; in presence of his Hostess, wraps up a Coal in a fine linen. She laughs thereat. Do you so, saith he? I will make you kiss it for all this, before night. She offers a Wager, that he should not. They lay: and 'twas for what the Friar owed; so that if she did kiss it, he must have his relics for nothing. To the Church goes the Friar: Thither come the People, and this Hostess too. He tells them that he would not show the relics he was wont to show; but one more precious far. He brings forth this Coal, and says, This was one of those Coals on which the glorious Martyr St. laurence was broyl'd. And it h●th this seceret Property, quoth he, that no Maid who hath lost her Virginity, nor Wife that hath played the Whore may come near to kiss it; for if they do, they will be in great danger. There was great thronging hereupon to pay that Homage to this Sacred relic. And the Hostess knowing she must be suspected for her honesty, if she did not do as the rest did; chooseth to lose her Wager, and to play the fool for company. Is not this Devilish dodging of the Papists?  

Consult. de Venerat. Reliq.  Nay, their Learned Cassander remembers us of a Theif's Tomb of old time, put off for the Tomb of a Martyr: and the Veneration of it passed current for a while: as 'twas very fit it should, rather than the Priest's craft be set at nought, which brings no small gain unto these Crafts-men! 
Ingentes& detestandae imposturae patesierent.  And he saith, If due care were taken, 'twere to be feared, abominable Cheats of this kind would be discovered now.  
Why, the Popish Saint, and English Traitor, Thomas Becket, who wrought 270 Miracles, as a Canterbury Monk cast up the Total, 
Act.& Mon. K. Henry 2. p. 289.  had some of his Miraculous relics thus disposed of, viz. 
E●asm. Coll. peregrine. ergo.  In one place of the Church of Canterbury his Skull, in another his Foot, in a third his Face, in a fourth the rest of his Body. But this was only to increase the Friars Pees. For in King Henry the eighth his time, out comes the Knavery, and his 
Lambert. Peramb. of Kent. land. 1596. p. 311.  whole Body is found entire in his Shrine.  
But their dear friend Caesarius his Story of a relic of his is better far. And thus it runs. A certain soldier longed for some relic or other of St. Thomas, 
Dial. lib. 8. cap. 70.  which a crafty Priest,( at whose house he quartered) hearing, he tells him, I have a Bridle which St. Thomas long used, and I have often found the virtue of it. The soldier gladly gives him the money that he asked, and enjoys the Bargain. Well, Many Miracles were wrought by this Bridle, though, ●o St. Thomas his honour. And the soldier builds a Church, and lays up the cheating Priest's Bridle ●●●i relic there. Only I fancy 'twould have been a fine Device, and worthy of that Churches Porch, to have had drawn upon it in lively Colours, the Picture of an Ass with a Bridle in his Mouth, and a Fox on his back; as a choice hieroglyphic, wherein all might see, how the simplo Laity are ridden by their Knavish Clergy.  
Witness further, that notable one from Erasmus. 
Lib. 22. Jo. Epist. p. 1529. In Epist. Edit. Basil.  A Country Curate getteth Crabs, and fastening Candles to their backs, sets them a crawling up and down the Church-yard at night: and in the morning after he had taken them in again, persuades the People that they were poor distressed souls( in Purgatory you must think) which wanted Masses and Alms. And we all know the Proverb, No penny, no Pater N●ster. And was not this a proper Miracle to pick the Peoples pockets by?  
And another of this Authors is of the self same breed; 
Ibid.  namely, of the Priest, who had a rich niece living with him, and whose Cash he longed to be fingering of, for freeing her from the trouble of Ghosts and Goblings; and therefore framed the neat device you are about to hear of. In the dead of the night he finds a way to creep into her Chamber, wrapped in a white Sheet, and thereby pretends to be some Ghost, or other. She, notwithstanding the disturbance, doth not presently use an Exorcist: but gets a Kinsman to hid himself one night in her Chamber for further trial. He, warmed with good liquour, and armed with a good Cudgel, consents, without any other Exorcisms. When the Ghost came, and he was disturbed, up leaps he, half fudled, and saith, If thou art the Devil, I am his Dam; and falls a threshing on the Ghost so, that 'twas fain to cry out, I am no Ghost, but Sir John. Nay, the niece was glad to step in to part the Fray, or the cheating Priest had been knocked o'th Head. However, though he missed that way he aimed at in bragging of a Miracle, his own escape was a little one, and worth the talking of.  
Nor was the Feat of St. Anthony's Pedlar much inferior in mine opinion. 
Stephan. Prep●r. to Apol. for Herodot. Cap. 39.§. 18,  For a Friar was to preach under a Walnut three, with that Saints relics with him; in which three he having spied a pies Nest, doth, before the Peoples coming together, strew some Gun-powder therein, and tieth a String( 'tis likely Pack-thread) thereunto, that was lighted at the lower end, which leisurely would get up unto the top. Now in his Sermon the pie being ware of the Powder( and it may be of the Fire) makes a great chattering,( which you must think could not but much disturb that Holy Meeting.) The Franciscan,( for such the good Friar was) being ware, the Nest would fire ere long, crys out, Thou naughty bide, which thus interruptest this Holy Exercise, My Lord St. Anthony's fire will burn thee for this trick of thine. He had no sooner spoken the word, but Nest, and She, and her young ones were set on fire, and burned; the people shouting, a Miracle, a Miracle. And by means hereof the Friar gets him good round offerings.  

Ibid.  But the Butchers Cloth is afore this in my mind. The Butcher's Wife in her Husband's absence, gives the Friar a piece of linen to save her Hogs from death, which he pretended would befall them without the favour of St. Anthony. The Butcher returning, missed his Cloth; and knowing which way it went, packs after with two or three good Fellows in his company. The Friar spies them at a distance, with Staves upon their necks; and betakes him to an house that was near. There two Live-Coals are quickly thrust into the folds of the Cloth; and on the way goes he. The Butcher overtakes, threatens, and bethieves him; and demands his Cloath. The Friar mildly yields it, preys God to pardon him; but trusts St. Anthony would work some Wonder in his Servant's Vindication. The Butcher not valuing this, was not far gone, but he saw a smoke, and smelled something burn; throws down the Cloth, and crys out, St. Anthony the hermit, St. Anthony of Padua. The Friar and his Man, who soon observed it, run back unto them; put out the fire, and bless the Supplicants; who on their knees crys his, and the Saints Mercy. To the Parish Church to Mass they come; where the Cloth being opened, and viewed well, a Miracle is avowed solemnly; and the poor Butcher, for Penance, must attend the Friar about the Country to attest the Miracle.  
I have another to match( perhaps) with any; 
Epist. Jesuit. Ep. 6.§. 10.  save that there was a Lay-Knave, I confess, that put his helping hand thereto. A Thief being apprehended, and likely to be hanged, pretends the Devil driven him on his Roguery, and that he was mad. The Jesuits being called, aver him possessed; and try their Exorcisms; but in vain. At last Crusius Rector of Landsperg comes with his Agnus Dei made of Wax,( the excellent virtues whereof you heard at large 
Book 2. cap. 9.§. 8.  before) and in the name of the Blessed Virgin commands the Devil to be packing. The Devil tells him flat and plainly( as Crusius said, for no body else heard him) he would not be gone unless the Rogue were saved from the Gallows. A kind Devil to his own Creatures! And the Thief was heard by all the standards by to say, that he should be quickly cured, in case his life might be saved. In conclusion, that was promised him, and he recovered. And a few days after Father Lutzius makes a Sermon to the People of the virtue of the Agnus. The Jesuits brag of their Miracle; and great Markets they make of their Wax. But the bane of all was, the Fellow confesseth all, that 'twas mere dissembling between them, because they promised to save him from the Halter.  
How well the Holy Nun of Portugal may hitch with those before, let the Reader judge upon the hearing. 
europe. Specul. pag. 179. land. 1673.  Of her the Spaniards, taken Prisoners in Eighty eight, made great vaunting. She had the five Wounds bleeding on her, and the Print of the Crucifix in the skin of her Breast. To her the Invincible Armado repaired for her Blessing, to set forward their Victory. But after all, she was apprehended and condemned for a Sorceress, upon information of the whole Sisterhood against her. And 'twas discovered that the Wounds came by freting Herbs and Waters; the P●int by the continual binding of a little graved Crucifix to that part. 
☜  A suspicious Blur to St. Francis himself too!  
To be sure Martha Brosser was as good a Cheat as she, 
Thuan. Hist. lib. 123. ipso limine.  in her way that is. At Paris she pretends a Possession( for elsewhere she had before been detected for a guile) and the Capuchin Friars readily complying with her, give out 'twas so indeed: For thereby, they would have the honour of a Miracle in dispossessing her by their Exorcisms. Upon the archbishop's jealousy, able Physicians are appointed to examine, and report the matter. They beginning to find the Knavery out; a Plot was laid by the Friars, and took, to remove them, and bring on others, that were more ductile to their purpose. Their end's attained: and these other Physicians agree to certify, that she was indeed possessed. One of the former confutes the account they give; and baffles all their Arguments. Great stir there was about the the business: and the King gives order that the possessed Party be committed to Physicians care afresh. They make report that nothing Praeternatural was found in her. Hereon the Priests give out, the Churches Liberties were infringed; and this was done to gratify the Hugonots, and rob the Church of the glory of her Miracles. So without more ado, one of the Bishops against the order of Parliament takes her to Avignion, and refuseth to obey their Summons. At last the King sends to the Pope about it. And the Jesuits( for fear of hindering their Restitution unto Paris, whereof at that tim● they had fair hopes) pluck in their Horns, and forsake the others that pursued this business: and they too thereupon were glad to quit the cause and submit themselves unto the King. Whereby the Woman was soon dispossessed without more Charms: but I do not find she was so exemplarily punished, as her vile Demerits called for. What Hucksters now for Satan are these Priests and Friars; who for Hells service, care not though they abuse both Earth and Heaven at once!  

Sleidan. Comment. lib. 9.  Yet the Franciscans have out-done this Feat, at Orange in the Year 1534. The chief Magistrate of the City's Wife desireth on her death Bed, that her Funeral might be celebrated without any pomp. He loving her Memory, fulfilleth her will: And gives only six Crowns to the Franciscans, in whose Church she was butted. But they expected a great deal more: and besides were denied Wood gratis by him, when he felled a Coppis for sale near them. So a revenge is resolved upon: which was to give out, that his Wife was damned. The Masters of the Plot were two Doctors of Divinity; whereof one was an Exorcist, and therefore skilled in management of the Business. A Youngster of their Society must get him on the Roof of their Church, and in the dead of the Night, when their custom was to go to Prayers, there make a great noise. They the while ply their Exorcisms; but get no word of answer. Then, if it were a Dumb Spirit, they command it▪ to give a Sign. He makes a fresh noise; which passeth for a Sign. Being entred fairly on their Play, they acquaint some of the better sort of the Citizens, which were their friends, with the Business. When they were present at their Prayers( as before) a sudden noise is over their heads. 'tis, asked, What would it have? and who was it? A Sign is made that it could not speak. Then 'twas bid answer by Signs, what should be asked. The Youngster had a Board in his hand, the knocking whereon might be heard below. They demand, Whether it be one of those that had been butted there? And naming many, come at last to the chief Magistrate's Wife. There comes the Sign, that it was her Spirit. They proceed to inquire, Whether she were damned, or no? For what Crime? Whether Covetousness, Whoredom, Pride, want of Charity, or, for the late heresy and Lutheranism? What means it by that noise and intenseness? What, that the Body butted in that Holy Place, should be digged up, and removed to some other? Answer is made by Signs, to all these things, according to the Instructions given. But Lutheranism being the known cause of her Damnation, and that the Body was to be digged up again; the Monks desire the Citizens present to certify their knowledge in the Premises. But they thought better to let it alone. Wherefore the Monks remove their Host, with all the relics of the Saints to another Place; and there they say their Masses. To shorten the Story, the Business comes at last to public Examination, the Youngster upon promise of Impunity, makes a true Confession, and the Actors are sentenced to the Prison, and further Punishment. But the times were then intent on persecution of the Lutherans, and the cheating Villains scaped the Execution of the Sentence. But their Memory is infamous with Men, and their Demerits are with God requited.  
But their Master-piece is still behind: I mean the Dominicans Plot at Bern, Anno 1509. This seems indeed to be the Copy of this last; and truly much afore it' tis. I shall contract the Story what I can, to keep the substance of it still. There being an old grudge betwixt the Franciscans and Dominicans: those asserting the Virgin Mary born without Original Sin, 
Ex Philip. Lonicer. Theatr. Histor. inter Exempl. Prim. precept.  and these the contrary. The reputation of the former being very great with the People, the latter thought to match with them by this rare Device. Having adopted into their Fraternity a tailor twenty four years old, they begin to practise on him thus. First they haunt him by night with noises, and stones thrown at him; then with strange Visions and Ghosts; till at the last the Virgin Mary comes her self( as is pretended) to acquaint him that she had Original Sin. For proof hereof, gives him a linen sprinkled, as she saith, with her Son's blood; tells him the place where to find a across( which they had laid aforehand there) she bestowed on the monastery, sprinkled also with five drops of the same blood; and that she would sand another, that had three, unto the Pope, that he might decide the Controversy. At last with a sharp pointed Nail makes an hole in his hand. Here is now one of St. Francis's five wounds. Then four Monks of them give him a Potion that quiter stupefies him: and then they finished the other four. And now he was like our Saviour, or St. Francis. The poor tailor, knowing nothing of their Roguery, wonders at himself, when he came again unto himself. The noise of this new St. Francis ran about the City, and many flock to understand the Business. At last, after innumerable Knaveries, a Doctors voice, that acts St. Mary one night, begins to be a little known unto him. They shift persons the next night, and a new man takes St. Maries part. Still his suspicion sticks. Then comes a St. Katharine to rebuk his Incredulity. But nothing satisfies. They are forced to reveal the Plot to him; and beg his Partnership for carrying through a design so much unto the advantage of them all. Then bringing him into the Virgins chapel by virtue of a Potion, he seems to be in a rapture. Strange tricks are played betwixt the Virgin Mary, and her Sons Images; which talk together by virtue of a Reed made use of by those jugglers for forming their speech. The drift was for the destruction of the Franciscans, who held that error touching the Blessed Virgin; and the City is threatened ruin by this Fellow in his ecstasy as from the Virgin Mary; unless a speedy course be taken with them; and this in presence of the chief Magistrates. Now the turn was served, and the cursed Monks gape for the poor Mans death; and accordingly give him a poisoned Host. But he suspecting, refuseth it. They try other ways for the same purpose: and he as carefully avoids them. At last they force a poisoned Host into his mouth; which he vomits up again. They tie him to a Pillar, and pricking him with a burning hot Iron, urge him to swear them secrecy. In conclusion, he gives them the slip, and acquaints the Magistrate. They are convicted, degraded, and burnt to ashes. And so this Tragedy ends: but Romish, Devilish Cheats not so.  
Yet my opinion is, we are not only bound to pleasure Ladies; that is, to fetch far, and pay dear: especially, since our own Home hath such a lovely stock of its own growth. Let some of them be looked on, pray. 
Act. and Mon. King Henry 6. p. 834.  Before King Henry the sixth his coming to St. Albans there was a Beggar gotten thither, that pretended he was born blind, and could never see all his life: but was warned in a dream to leave Berwick, where he dwelled, to be cured by St. Alban, whose Shrine was here. For a while his Cure could not be wrought. ( And you must think 'twould require some time, to be acquainted with the Priests and Friars for handsome laying of the Plot!) At last 'tis done, and suddenly too. Now Te Deum is sung for it. And the Miracle rings so loud about the Town that nothing else could be heard for it. Humphrey Duke of gloucester, and the Kings Uncle and Protector, a wise and learned Person, calls the Poor Man to him. Whose telling the Duke, that he was always blind before, but now was cured by the Saint, causeth him, that looked upon his Eyes, to answer, He doubted that he could not see well yet. The Beggar replys, as well as any man. What colour then is my Gown, quoth the Duke? He tells him that. And what this Mans? He answers aptly as before. And so without any stay, he names all other Colours that were asked him. Which could not possibly be done by one that never had seen till then. For, though he might distinguish Colours, he could not name them, unless he had known them well before. Which that he did, there is no doubt: only he counterfeited blindness to serve a pack of Superstitious Knaves. Who likely too might allow some pretty snip to him. Well, however it fared with the Monks, the righteous Duke preferred the Beggar to the Stocks: and that lays the reputation of the Miracle under foot; and assures us further, that 'tis no news among the Papists for their choicest Wonders to prove cheating wears.  

Ibid. K. Hen. 8. pag. 1199.  But it fared worse with the Holy Maid of Kent, and her Partakers, in King Henry the eighth his days. For when certain Priests and Friars, and other ill affencted Persons were displeased at the Kings Divorce: the foresaid Nun, whom they called the Holy Maid of Kent, hath it revealed to her( forsooth,) that if the King proceeded in the Divorce, he should not be King of this Realm one Month longer: and in Gods esteem not one day, nor hour longer. And this Gypste made strange alterations of her Face, and other parts of her Body, as if she had been wrapped up into an ecstasy. And in these feigned Trances, as if she had been inspired of God, she spake many words to the rebuk of Sin, and reproof of heresy( for so she called the Gospel-Truth then breaking forth;) and she reproached the King and Queen also, being zealous for Idolatry, Pilgrimages, &c. But though the King( to prove her a false Prophetess) lived about fourteen years longer; She, and six Priests and Monks with her, before that year came about, were not put into the Pillory, I confess, for Cheats; but executed as Traitors.  

Ibid. The Life of cromwell. pag. 1359.  Yet these Wretches scaped better, for ought that I can find, who with such H●llish Fraud to Men, and plain Defiance unto God made the poor Ignorant, Credulous and Superstitious People pay their Homage to the blood of a Duck( called commonly the blood of Hales;) as if it had been the precious blood of our Saviour Jesus Christ. But the Lord cronwell published the Devilish Deceit in the face of the Kingdom at Pauls across.  
So he did likewise there the vile Roguery of the Rood of Grace,( as the graceless Creatures called it. 
Ibid. ) This Image by a Fellow enclosed in it with an hundred Wires to give motion to the several parts thereof, would goggle its Eyes, nod its Head, hang its Lip, move and shake its Jaws, according as the value of the Gift was, which the People offered. If it were a small piece of Silver, then 'twould hang down a frowning Lip: but if it were a piece of Gold, the Jaws would then go merrily. Thus they, whose gain was their only godliness, and who through Covetousness, by feigned words, and cheating deeds, made Merchandise of men, both dreyn'd their Purses, and destroyed their Souls; whilst they guled them into gross Idolatry with Lying Wonders!  
But there is one Instance more that deserves our notice. 'twas here at home, and is as notable, as 'twas late. About the Year 1617, Priests and Jesuits were very rise in England, 
Histo. of Great Britain. p. 108. which hath it from the Bishops mouth. Ap. clerk Exampl. 2. Vol. chap. 25.  and( according to their Principle, of playing at small stakes rather than sit out) they practise with, and prevail upon a Boy of Bilson in Staffordshire, of the age of fifteen, to feign himself possessed of a Devil, that Holy Mother might have the honour of a Miracle in the dispossession of him. In order hereto a Pedlar meets him going to School, and by enticing words gets him to one Mr. Gifford's house: where four Priests with some present moneys, and Promises of more, engage him in the Plot aforesaid. Three days were spent in the instruction of him to a strange and uncouth carriage, for persuading the World that the Imposture was a real Truth. From this good Tutorage the Boy having learnt his Trade, must now set up, and open Shop. He soon gets Customers enough ●o see the Wonder. At last when the matter was full-ripe, the foresaid Priests must conjure out this Devil. But the work proves difficult, almost to desperation. For the Knavish Boy( for all his Bargain with them) esteemed the ease and profit of this Life,( by reason of so great a concourse who could not but be filled with Compassion to him, as well as Admiration at him,) a stronger Charm, than any of their Exorcisms; though backed with Promises also for the time to come, as we have heard. The Wag, 'tis like, had heard the Proverb, One bide in Hand, is worth two i'th Bush. This unhappy Scholar therefore cheats his Masters, as they did the People. For though they pinched, and beat him; and used him very severely; nothing would take. However, they had made him to accuse a poor old Woman, that lived near his Father, for bewitching him. And his very strange, though feigned, Tortures and Agonies, together with her helpless State, being mean and silly, bring her first to Stafford Goal, then to a trial there, and at last to a Condemnation as a Witch. Bishop Morton, in whose diocese this happened is very happily with the Judge at hearing of the Business. He having been informed of the Priests tampering with the Boy, suspects the matter; and obtains the Womans Reprieve to next Assizes; taking the Boy home to himself. Now the Boy grows sullen, forbears his meat; sometimes for two or three days together: insomuch that his Belly seemed almost to cleave to his Back. He hath a new swelling about his Throat too. Though after he confessed, 'twas nothing but his long Tongue, which he had learnt of himself to thrust down that way. Sometimes he seemed senseless; would stare, and foam, and strike those near him; never speaking but in his fits; and then but Gibberish. The Bishop's Patience was exercised almost a quarter of a Year, before the Roguery was discovered. At last his Water turning Black, and the Physicians thinking Nature almost spent, having never before observed so much a dust Matter in any human Body able to give so deep and deadly a Tincture to the Urine, the Bishop was much troubled, and about to quit the Business. howe'er he sets a trusty Servant to watch the Boy through a Hole of the Wall that looked directly on his Bed. And when Himself and Family were gone to Sermon in a Morning, and the House was now very still, the Boy presuming no Body was about his Chamber, takes out his Inkhorn from under his Bed-Mat, and pisseth through the Cotton thereof into the Chamberpot. Thus the whole Plot comes out, and the Boy confesseth all unto the purpose that you heard before of. And so we have one Argument more, that Popish Priests are his sworn Agents, whose coming is with Lying Wonders, and with all rottenness of Unrighteousness.  
6. To conclude the Chapter: We have seen, I think, sufficiently what an huge Talent of the most abominable cozenage the Romish Antichrist is stored with: So that a man may boldly say, he is able to give both hands and the beginning to the errantest Cheat that ever was enthroned on a Pillory, or lost his Limb( an Ear or so) in the service of that Society. Nor can I doubt upon the Premises( though a bare Sample hath been offered) of the Readers readiness to aclowledge the Proposition proved abundantly, That very many of the Popish Miracles are mere Hum●ne Impostures; which is a further Evidence of the Popes deserving to be called the Man of Sin, whose coming is with Lying Wonders.    

CHAP. II.  
More of the Popish Miracles are plain Diabolical achievements: 
2. Proposition.  and a comparison 'twixt Popish and Heathen Wonders.  

Popish Miracles Diabolical achievements.  THe second Proposition is, That more of Popish Miracles are plain Diabolical achievements. 'tis no new thing for Satan by himself or Agents to bring to pass many so strange, and so unusual Matters, as justly may amuse all such as shall behold them, or hear thereof. Great is the Power this way, which by Divine Permission, the Prince of the Power of the Air hath. Supposing all profane and Ecclesiastical Story were utterly barren in Instances of this nature; or that the Instances which might happily there be found had not his operation in Capital Letters written on them; yet the mere Sacred Writings will serve both turns abundantly. What amazing Works did he effect, and more than once, and sometimes without visible means, in the case of Holy Job? What by the Witch at Endor towards Saul? And by the Magicians before the King of Egypt? Nay, what did our Apostle prophesy the Man of Sin should do by the Devils help? Doth not his Brother John accord with him, in his Revelation? And their and our Blessed Lord begin to both, in saying, 
match. 24.24.  False Christs and false Prophets should arise, and show great Signs and Wonders? which none make doubt to be the Devils works. So that 'tis past all scruple Satan can effect what Man may take for a real Miracle. Although it is impossible that it should be truly such: but must be either merely the abuse of Senses, or at the utmost derive no higher than from Natural Causes, though hidden from Mans shallow understanding. But I shall have a fairer opportunity to treat of this, when I come to explicate the last Proposition. However( as I said) such Wonders can the Devil do, that they may seem true Miracles: and unto those especially that have some dearer Interest served thereby. You need not marvel that such Persons proclaim a Simon Magus to be the great Power of God; 
Acts 8.  and Devilish Wonders Divine Miracles. As is the case in Popery; most sadly indeed, but exceeding frequently. As shall appear by many Examples.  
2. To begin at Home. 
Baron. Martyr.  Their St. Dunstan( for his holiday is on the tenth of May) wrought many Miracles, the Papists say. But whether they were not Wonders of the Devil, needs not be doubted. That his Harp b●ing hung upon the Wall, neither himself nor any other near it, should play most sweetly the Tune of that Antiphona, 
Vincent. Spec. Hi ●. lib. 24. cap. 73.  Gaudent in Coelis ainae Sanctorum, &c. what Finger could it else be touched by, but the Devils? Doth it appear from Scripture that the Almighty ever used to make such sport with a Monk that was working with a Woman and her Maidens; as they pretend he was? 'twas not for nothing, that he was hereon accused to the King, and looked upon by him, as a Magician.  
And that those Cherubims and Seraphims, 
Ibid. cap. 94.  as they called themselves, with whom he did converse, were Spiritual wickednesses in high places, methinks is plain enough( besides the unscripturalness of such visits, and the superstition, that was most horrible, and other naughtiness of the man) by the fondness of the Errand brought, and Answer received by them. Al● hail our Friend Dunstan, all hail. The Son of God, whom thou desirest piously, commands thee, if thou art ready, to come. And that thou wouldst celebrate this day, for the joy whereof thou longest, with us. A command to come; but on a condition, whereof the man was left to judge! And a condition, which supposeth the All-knowing God not not yet ware whether 'twere fulfilled, or not! This for the Message: now the Answer received. He had other work to do: That is, 'twas a very high day, and he must preach to the People; to show them the way to that joy: many were met, and he could not deceive the People: Therefore he could not come. As if that were not the constant work of good Ministers: and this answer would not serve any other time, as well? Yet this answer they like very well; and bid him be ready by Saturday to go to Rome with them; and before the 
Summo Pontifice. One of the Popes chief Titles, whereby Bellarmine proves his Primary; de R. Pont. l. 2. c. 31. Whereas Pontifex alone serves Christ in their own Vulg. Lat. B. nor is summus ever joined with it; as far as I can find. Ibid.  Pope sing, Holy, holy, holy for ever. So they are gone. Were Angels to be expected on such Errands, doth such a trifling, absurd, and ambiguous management thereof become those Holy Ones? And 'tis not Rome beneath, but Jerusalem which is above, whither Saints deceased go. Nor, though the Pope may hear Sanctus, sanctus, sanctus( Holy, holy, holy) singing in his Roman Mass, will his Antichristianity in Doctrine and in practise ever suffer him to hear it in the Heavenly choir.  
Nay that strange Feat of the sudden lifting up of himself and Bed to the top of his Room, without any hands, when he lay a dying; and when the Beams stopped the going higher, the gentle letting of him down again therein; and this three times successively: a man would think, that he that were not bewitched himself, could never take it for any thing else than a piece of Witchery. For though himself said to those that stood about him, ye see whither I am called; meaning, that this raising of him up in the Bed he lay on to the top of the Room, was in order to, or the token of, his going to Heaven: I shall never believe,( whatever his Disciples do,) his case was any thing at all of kin unto Elijah's. Not only because God useth not now to work so extraordinarily with his People, as he did of old: but chiefly for that Dunstan and Elijah were men of quiter another and contrary Spirit. Elijah was entire for God, and utterly against Baal; Dunstan was more for Baal, than for God; that is, for Popish Superstition and Idolatry. It may be noted too, that Dunstan's Vehiculum was no fiery Chariot of Gods sending but a Bed of mans making; nor went it through, as the Pophet's did, but was stopped by the Beams. And why his Body( whithersoever his Soul might go) should make for Heaven before the general Resurrection, and what should become of the Bed there, I think would puzzle his dearest Brethen to resolve, were they Simon Magus and Pope Sylvester too.  
But one more Miracle of his I shall take notice of, and which may be as truly called an achievement of the Devil as an unreasonable Creature may be called a Brute. Priests Marriage was both lawful here in England and used generally till his time of coming to be Arch-Bishop of Canterbury. Then as he got his Pall of that Monster Pope John 13.( of whose villainies ye heard 
Book 2. c. 12.§. 7. n. 9.  before) so with a great sum of Money( saith 
In vitâ ejus.  Balaeus) a Bull for condemnation of Priests Marriage, and compulsion to the Vow of Celibacy, or lose their livings. The execution of this Bull was very troublesone; and the greatest part of the Nobles and Commons,( saith Mr. Fox) judged the Priests wronged, 
Act. and Mon. K. Edward the Martyr. Anno 977.  and laboured to restore them what they could. Dunstan, seeing that the Counsel stood inclined to relieve the married Clergy, falls to this shift, There was a Crucifix upon the Wall where they were convened; Dunstan requires them all to pray to this Crucifix for determination of this weighty business. The Crucifix hereupon( saith he from Jornalensis) pronounceth these words: Absit, hoc ut siat; Absit, hoc ut fiat: Judicâstis been; mutaretis non been: God forbid it should be so; God forbid it should be so: You have judged well already; and 'twould be bad to change it. And so poor Matrimony was cast; and the married Clergy turned a grazing. The substance of this Story is avouched by multitudes of their Learned Men of Elder and of Modern date: as 
Spec. l. 24. c. 8.  Vincentius, 
Chro. P. 2. Tit. 16. c. 16.§. 5.  Antoninus, 
Angl. Hist. l. 6. ad finem.  Polydore Virgil, 
Annal. ad An. 975. n. 12.  Cardinal Baronius, and 
Church H. l. 32. c. 25.  Friar Cressy, &c. Let us then admit the truth as to matter of Fact; and though Cressy call it a Divine Sentence, it was undoubtedly a Diabolical one. For not to insist upon it, that notwithstanding God did sometime open the mouth of an Ass to rebuk a wicked Prophet, yet we never find he spake his mind by any Image; no, that was the Devils way among the Heathens, as we shall hear anon. Nor to take Sanctuary at the Ill name upon him: 
Balaeus in vit. Joh. 13 Magd●b. Cent. 1●. c. 10.  Protestants flatly charging him as a Magician; Papists in effect confessing it; and indeed his Story giving full ground of just presumption thereof. Vincentius( as we heard but now,) and 
Chr. P. 2. Tit. 16. c. 6.  Antoninus agreeth with him; and both grant him so reputed, and put out of favour with the King therefore. And their Polydore on this very Passage speaks these words, 
Angl. Hist. l. 6. ad finem.  Non tum defuerunt qui id Oraculum Phoebi magis quam Dei fuisse putârint, there were that thought at that time, that this was rather Apollo's Oracle than Gods. We have a Demonstration that it was the Devils Feat; because it beareth witness against Gods Truth. He hath made Marriage lawful to all; and, Mans present state considered, necessary to most: But to forbid Marriage, which that Crucifix did, God lists among the Doctrines of the great apostasy; Headed by the Pope 'tis true, but Animated by the Devil. That voice was therefore certainly from the Father of lies, not from the God of Truth: who could not contradict himself, and much less set the Seat of his Omnipotency to a wicked falsehood.  
But this was, to be sure, not the only time the Devil hath played such tricks with Papists( if we may trust their Authors) to make Images speak to settle them in their wicked Errors. 
Chron. P. 3. Tit. 23 c. 7.§ 11.  For St. Antoninus tells us, as St. Thomas Aquinas was praying before a Crucifix very devoutly, when he was going to confute the Errors of the Grecians, he was lifted up a Cubit from the ground, and the Crucifix spake unto him, Thomas, thou hast written well of me; what reward shall I bestow upon thee? God forbids the worshipping Images with great severity, in the second Commandment. It was the Devil then that thus encouraged it.  

Bo●●vent. Vit. ●. l 1. c. 2.  The same judgement, and for the same reason, is to be made of the Language of the across unto St. Francis; when in his prayers he lay prostrate to the Crucifix; Francis, go and repair my house; which as thou seest, is all destroyed.  

Cap●r●●●. Nov. Leg ●ol 177.  And of its discourse to St. Henry the hermit, when he prayed to it, also. For the Crucifix saith, My belo●ed, I mercifully called thee from marrying, and planted heavenly desire in thy heart a good while since, in the land of thy Nativity, when Womans Beauty and thy Nobility tempted thy mind. From that day therefore thou art predestinated to the bliss of Eternal Life; and thy name being written in the Book of Life, shall not be blotted out for ever. Play the Man and let thy heart be strong; persevere as thou hast begun, and forsake not this place of solitude by any means whilst thou livest. Now here, besides the reasons afore mentioned, the Doctrines of Predestination in time, the excellency of a Monkish Vow of Celibacy, and of an hermits life, against all Rules of Christianity and Humanity too, which urge us to Political Conversation on the one hand, and Christian Assemblies on the other,( which may not be forsaken, Heb. 10.25.) plainly show the Devil was in the business.  
But the Crosses discourse in Cressy, will match with any, 
Church Hist. lib. 32. cap. 19. n. 4.  if not out do them all. King Edgar gave to the Monastery of Glastenbury a fair across covered with Gold and Silver, which stood upon the great Altar: but after the Church was burnt, 'twas set before the Vessel of Holy Water at the entrance of the Monks; to which in passing by, they constantly used to bow their Bodies. Monk Ailsi( like a naughty-pack as he was) would never show that respect unto it. At last, either out of compunction( but then the across was cross-grained, as you'l hear) or by command of his superiors( and then the less to be pitied in his suffering) as he passed by, he bowed himself. But a Voice came thence and said distinctly, Now too late, Ailsi; now too late Ailsi: which Voice so frighted him, that falling down he expired presently. So my Author.  
But did God ever require such homage to a across? Did ever any Servant of his practise it with his approbation in the sacred Writ? Doth he not expressly forbid such worship in the second Commandment, and with great severity? Who can imagine then that he should be displeased with, much less punish, and that so terribly, with death, importing too damnation in it, the neglect of that which he never requires, but so severely doth forbid? What Impudent Blasphemy is it to impute to him the working of Miracles against himself! No, it is written in Capital Letters, That the Devils Finger is here.  
But Caesarius hath a Story of this kind that hath Hells Brand Mark more apparently on it, than any, 
Dial. lib. 2. cap. 12.  or I think all the rest. A young Gentleman that had riotously wasted a great Estate, was persuaded by his Bailiff, who was wholly devoted to the Devils service, to renounce God and serve Satan. The Devil promiseth him Riches and Honour more than ever his Fathers had. Well, he renounceth God. The work is but half done, saith Satan. You must renounce the Virgin Mary too. For, she it is, that doth the worst mischief to us: for whom her Son in justice doth reject; She, too full of Mercy, brings again to favour.( See, whence Popish Doctrine of the Virgin Maries Mercy comes! 
☞ ) The Spark, whatere betides him, will nere do this; no that he will not.( Mark how the Antichristian crew prefer a Creature to the Creator!) And so the Bargain breaketh off. But the Devil lets the Proverb hold though, Friendly meet, and friendly part. The Youngster returning, comes to a Church, sees the Door left half-open by the Sexton's negligence: in he goes, prostrates himself before the Altar, preys to the Mother of Mercy, whose Image with Christ in her Arms was upon the Altar. So contrite was he that instead of weeping, he roars out, and fills the Church with loud lamentations. It fell out at the same time that he to whom he had sold part, and pawned the rest of his Estate, comes by this Church, sees it open and goes in, where finding this young Man in such a posture, he stands by privately to observe the issue. Upon this so devout behaviour of the Penitent; The Virgins Image speaks to her Sons, in her Arms; Most sweet Son, have mercy on this Man. The Child turns away its face, and makes no answer. She asks again, and saith, The poor thing was seduced. The Boy turns his back to his Mother, saying, That Fellow hath denied me, what should I do for him? Upon these words the Mothers Image riseth up, sets her Child upon the Altar, and falls prostrate to his feet, saying, I entreat thee, Son, that for my sake thou wouldst forgive this sin unto him. The Child presently lifting up his Mother, makes answer to her: Mother, I could never deny you anything: Lo, for your sake I forgive him all. Here's Popish Devilism with a witness!  

Dial. l. 8. c. 25.  Who can think otherwise of another Miracle he tells us of in St. George his Church in Colen? Thus in short. The Sexton of that Church would pay no reverence to a across there; but as he went to Bed would often take away the Candles to serve his own turn, which the Matrons used to light thereto, in way of offering. But one night as he was in Bed, but broad awake, that very across comes to him, chides and bangs him so, that he vomited blood for many days after. And so the across was better worshipped for the future, saith my Author. And say I, We know the Devils kindness to Idolatry:  
And to the vilest wickedness too; 
Ibid. Dial. lib. 4. cap. 63.  especially in order unto that best homage paid him. For when a noble rich man had a mind to build a Monastery; he findeth a convenient place for it, but inhabited by others. Those partly by Money and partly by Threats he turneth out, and up it goes. The Abbot, who was about to sand a Covent thither, fearing God would not be pleased to have the Poor turned out of their Possessions on this fashion, preys to him, That he would reveal his will unto him in the business.( As if the Scriptures had not done that fully, in cursing every such endeavour!) And on a day not long after, whilst he was praying, he hears this Voice, Thou hast given an Inheritance to them that fear thy Name, Psal. 60. And he presently understood hereby, that 'twas Gods will, that undevout Men should be turned out of their Possessions, to make room for men that feared, and praised God. But that God, that willeth so, is the God of this World; in the Apostles Phrase: 
Rom. 3.8.  the true God will not have evil done, that worse may follow, viz. Monkish Abominations; no, not that good may come.  
But what a fine piece of service from the Devil was that, 
Idem Dial. lib. 7. cap. 34.  which they account a Miracle of the Virgin Mary? When a Nun was going forth to play the Whore, a Crucifix met, and stopped her at every door. She then prostrates her self before the Image of the Virgin Mary, begging pardon for her sin. The Image turns away her face; she begs more earnestly, and comes nearer to it. The Image gives her a Box, that strikes her down, and saith to her, Thou fool whither art thou going? Get thee to thy place to sleep in.  

Idem Dial. 4. cap. 38.  But that Crucifix was not so good natured, which went down from the Altar, and taking a lazy Friar napping, gave him such a cuff upon the chaps, that he died three days after.  

Id. Ibid. c. 45.  As likewise, because a good Woman called an ugly old Image of the Virgin Mary by the name of old Rumbula; the Virgin tells another good Woman, that she that called her so, should be miserable as long as she lived. And shortly after, her Son turns her out of all, and she becomes a Beggar; smarting for her foolish tongue.  

Idem Dial. l. 8.  But truly 'twas but a Beastly trick the Devil served the pious, but young Bishop; when like a lamentable Leper he meets him in such an horrible plight as was enough to torment a man by looking on him. Yet he must needs have the Bishop wipe off the filth of his Disease; pointing to a fleshy gobbet hanging at his Nose. The blessed Man wipes with his Hand. Hold, hold, saith the Leper, I can't endure the roughness of your Fingers. He trys with his soft Surplice. But that could not he abide neither. What then? He must lick it with his Tongue. There was a strife, upon this word, 'twixt Grace and Nature, saith my Author; but Grace prevailed, and it was done. But from the Nose, that seemed a Lepers,( wonderful!) a most precious Jewel dropped into the Bishop's mouth. And to show that he was Christ, he gloriously goes up to Heaven in his sight, and promised the Bishop, at his going up, that he should follow him. Thus deal'd the Prince of the Air: and if the Reader doth not plainly see his Cloven Foot in the Story itself, remembering but the Article of the Creed, That when Christ comes down from Heaven 'twill be to judge the quick and dead, will be as good as a pair of Spectacles to him.  

Bonifac. Hist. Virginal. l. 4. c. 14. De Petrs Abbate.  This Author can spare you Scores many, if not Hundreds like the former: and I have given this half dozen together from him, because he is of so great reputation with the Papists, that a Jesuit says, Although the heretics despise his Books and think them Fabulous, yet catholics approve all things there, and chiefly those confirmed by the testimony of the gravest Authors.  
And having light upon this Jesuit, do we not find in him great store of notable Devilisms also, which he puts off for Miracles done by the Blessed Virgin? As for Example. Bishop Bonitus being alone at Prayer in a Church, 
Bonif. Hist. Virg. lib. 4. cap. 3.  upon a sudden hears the Voice of Singers, and then sees a mighty Company of the Heavenly Host: For our Lady attended with Saints and Angels was come into the Church. And when that Heavenly choir advanced to the Altar, the question was, who should say Mass? The Virgin answers, Here was Bonitus, a good Shepherd and worthy Bishop, to do that duty. He hears it, and runs away ashamed: but the Stones yield, and his Feets print is made upon them; they find him, put on his Holy Robes, and the Angels ministering, the Virgin hearing and rejoicing, he says Mass. After the Sacrifice, the Virgin rewards him with a rare Priests Garment, still yearly shewed the People, but the Stuff whereof no man knows. And is not this a fine prank of this She Devil? And a mighty confirmation of the abominable and Idolatrous Popish Mass? Accursed by the Scriptures, ne're known by Saints in the Virgin Maries time; however, to be sure, not to be preferred unto the Heavenly Hallelujahs, wherein the Blessed Virgin, Saints and Angels are continually employed.  
Again, 
Idem lib. 2. cap. 15.  Because Alanus should be encouraged to preach up her Rosary( which is a Superstitious and plain Heathenish Battology, of 150 have Maries, and 15 Pater Nosters; so she hath more worship, ten to one, from Papists, than God Almighty) She makes a Ring of her own Hair, which she takes off her own Finger, and gives it him to wear. A pretty betrothing; is it not? But the Papists make her to be shod all round( as we say) ten times over, I believe.  
As once more to be sure, 
Ibid. cap. 8.  unto St. Edmond Arch-Bishop of Canterbury. For he tells us the Saint gets a Ring whose Motto was the have Mary, and puts this on her Images Finger. And from that day, he wears another himself unto his death. When 'twas perceived that this Ring had also the have Mary on it: but made of its own accord. Whence 'twas understood, saith he, The Virgin loved him again, and acknowledged him for her Bridegroom. But that Author will give the Reader cartload of these, and such like, Devilisms. To whom I leave him, and proceed to others.  
And methinks Dauroultius is the fittest of them to be dealt with next. 
●or. Exempl. Tom. 2. p. 80●. cited by the Author of Reflect. on Devot of Roman Church. p. 148. 'tis also in Spec. Exempl. Dist. 8. Ex. 68.  He tells us that a Kinsman of the King of France, did daily red her Hours devoutly, but was overborne to mary a fair and noble Maiden. Which being done, and the Mass over, he remembers that that day he had not red the Ladies Hours. Sending therefore his new Wife home; and the other Company out of the Church, he falleth to his work, hard by the Altar; and saying that Antiphona; Thou art fair and comely, O Daughter of Jerusalem, suddenly the Blessed Virgin appears with Christ in her Arms, and betwixt two Angels, saying to him, If I be so fair and comely, wherefore is it that thou leavest me, and takest another Spouse? Am not I fairer than she is; Hast thou seen any so fair? He answers, O my Lady, thy brightness excelleth all the beauty of the World: thou art elevated above the choir of Angels: what wouldst thou have me to do? She replies, If thou wilt forego thy carnal Spouse for my love, thou shalt have me for thy Spouse in the Celestial Kingdom. Hereupon away packs my Gentleman, becomes a Monk in another Country, and in a short time a Patriarch by the Merits of the Virgin. So he. What a Hogo is here of Hell! Not to insist upon the Superstitious Monkery promoted by this Vision. God expressly forbids that whom he hath joined together( in Marriage) Man should put asunder: Therefore 'twas undoubtedly the Devil that gave this Counsel, and made this Apparition.  
But let alone her kindness to her Husbands: She is not so profuse on them but that she keepeth some for others too: For an hermit at mid-day, 
Flor. Ex. Tom. 1. cap. 2. Tit. ●5. Ex. 2.  and whilst awake, seeth the Virgin Mary sitting like a Queen on an high Throne in Heaven, and these two Saints Waldetrude and Aldegund prostrating themselves unto her Feet, with Supplications for Vengeance against one theodoric that had burnt their Churches. ( Tantaene animis Coelestibus irae! This strongly smells of Hell already, for Heaven hath no such spite.) The Virgin desires to be excused; she would not trouble him yet: His Wife did her that service, that she was so obliged thereby, as not to abide any ill should befall either her self or her Husband. And when the Saints were urgent to know what that service was, she answers, That she said her have sixty times a day: twenty times prostrate, twenty times kneeling, and twenty times standing, either in the Church, or in her Chamber, or some private Place. And when the spiteful Saints aforesaid pressed farther for revenge, She desires to be spared at present, with promise to them, that the time should come that she would do them justice, and yet no hurt to his Wife. A while after he is divorced, and within half a year knocked on the head. And her promise was made good, quoth he. And so the Devil scares the Papists into Superstition and Idolatry; say I. But heaps of Instances like these may be found with him. We are for a new one.  
And now for Tursellinus's Woman possessed of seven Devils. 
Lauret. Hist. lib. 2. cap. 7.  No Exorcisms in any other place could cast them out.( For you must note, the Devil, at Lauretto, hath the best Conjurers in the World.) There, when they were rid of four by the Power of God and the Name of the Virgin Mary, the other three, called Heroth, Horribilis, and Arcto, with much difficulty were removed. The first tells the charming Priest, whom he called by his name, Stephen, Mary cast us forth, not thou. The second crys out, Mary, Mary, thou art too cruel against us. The last howled lamentably, Verily Mary, thou art too mighty in this place, where thou dost force us out of our possession against our will. But the Conjurer in God and the Virgins Name makes him tell, what place that was; The Virgins Bedchamber, wherein by the Angel Gabriel's Message, she conceived God; and that he was forced to tell the truth by the Divine Power, the Devil answers. Then the Priest further desirous to know where the Angel and the Virgin stood, when this Salutation to her was delivered, falls on the Devil by fresh Exorcisms to show the places; he doth it; both the one and other. Who now at first hearing, but concludes the Devil both possessed and dispossessed her too? Nor any marvel: since 'tis much more his Interest to do mischief to multitudes of precious Souls, than unto one poor Body. For nothing but most vile Idolatry and Superstition, which God hates implacably and Satan loves most dearly, 
☜  was served hereby. Yet let the Reader note, they are glad to be beholden to the Devil for the confirmation of their base and false Traditions; 
Mark 1.25. Acts 16.18.  when Truth doth scorn the Father of lies his attestation thereunto.  

Ibid. lib. 3. cap. 20.  But let us borrow one Piece more out of his full Chest. Cardinal Marcellus, who was after Pope near twenty two days, was saying Mass in the chapel of Lauretto, when a Snow-white beautiful Dove, hovering over his Head, sate sometimes on his Hands, and sometimes on his Mass-book, The Priest that ministered to him( as the custom is,) taking it for a common Dove, would have hunted it away: but the Cardinal, well remembering that a white Dove of old time shewed from God who was designed to be Pope, did forbid him; and suffered the Heavenly Dove to rest until the Sacrifice being done, she flew away of her own accord. After this, as he was again saying Mass, the Blessed Virgin with a Heavenly Train, presents her self unto him at his prayers, and tells him that he should be Pope, which fell out accordingly. I will say no more but this; The Mass being the Devils Service, and the Pope his eldest Son, none but himself could possibly be thus concerned about this business.  

Spec. Exempl. Dist. 3. Ex. 41.  Yet Satan can transform him to other shapes, as well as of the Virgins. For a Friar being in the mind to leave the monastery. ( In likelihood being weary of a Goal of Wickedness.) St. Bernard and St. Malachy appear unto him in a Vision of the night. Malachy saith to Bernard thus; This Fellow is nought, and feareth not to meditate iniquity in the chamber of his heart; to return as soon as possibly he can unto his vomit of the World. Bernard hearing this, speaks to him; Are you about to run from the monastery? And whither will you run? Believe me, this you plot to your own mischief. I know, I know that only smart will make you hear and understand: and you, that have neglected your own amendment through the fear of God, being punished as you well deserve, will make no further trial to run away. Having spoken thus, he bangs him soundly with the Cudgel that he had; and says, Lo, there's the Wages you deserve: now rise, and run away if you can. But the poor Fri●r finds himself so bruised hereupon, that he was fai● to keep his Bed. Was not the Devil in him( as we say) in the truest sense, to fall so foul upon the Wretch, without a previous admonition; supposing he had thought upon some evil course? But because 'twas good, the evil One would do what mischief he was able to him. As for deceased Saints,( that are such indeed) they are in Heaven with God, and have better work, than to cudgel men on earth to drive them from him.  
So he came, 
Ibid. Dist. 7. Ex. 35.  as the Soul of one in Purgatory to the Franciscan conrad, as he stood one night at Prayers before the Altar. To whom conrad saith, Who art thou? Answer is made, The soul of that young man that lately died. Dear Son, he replys, How fares it with thee? Not damned, it returns: but for some faults of mine not fully purged, I endure great pain in Purgatory. But I beg your relief, Father, by saying some. Pater Nosters for me. He saith one Pater Noster, with Requiem Aeternam. Holy Father, how much good hath it done me? Say it again, I pray. He did so a second time, to as good purpose: and so a third and fourth, till it came to an hundred. Then the soul thanks him, and tells him, he was fully delivered, and now he would go on to glory. A good Bargain truly; and Dog cheap. But most men sins are of a deeper die than his; especially where there is a good estate. And therefore as the Priest must take more pains in Dirges, Massel, &c. it is but reason he should raise his Fees. But the mischief is, The Holy Scripture as it divides the World but into good and bad men there, so it assigneth Heaven for them, and Hell for these: excluding utterly any third middle Place as an idle Dotage; there being no third middle state of men to fill it. And the Primitive Church was an utter stranger hereto also. Only in after ages the Devil helped the invention of it to further his own wicked Worship, and the Priests ungodly gain. And thus he practiseth to preserve the reputation of it.  
And since we are at Purgatory, 
Chron. Anno 1024.  let's us be contented with the Penance of one Story more, from graver hands( amongst a thousand) which will show the kindness Satan hath to the Faith thereof. Sigibert informs us there was a Pope whose Brother. Stephanus appeareth,( after he was dead) unto him, and complaineth of his Torments. Yet he acquaints him, that there was some hopes, that by the prayers of Odilo Abbot of Chimack, he might be delivered. The Pope gives notice to the Abbot thereof: and the Abbot sets him to his work, and continues at it, till he hath a Revelation that he sped. 
Annal. Eccles. Anno 1024. n. 1, 2.  Baronius tells the Story from Petrus Damiani a great deal more at large, and with no little variation in some very considerable circumstances: as the Reader at his leisure may( if he so please,) observe himself by the direction of the margin. However it is evident by them both that this Complainer was none other than the dissembling Devil, that old liar and Deceiver. For wicked men, so dying, depart accursed into everlasting burnings, and have no leisure to go a rambling up and down the Earth again. Dives Luk. 16. is  told expressly, That there is no passing by any means from torments into his bosom: no, nor any case to be allowed them where they are, vers. 24, 26. And Lazarus is refused coming down from Heaven to Earth, although it were to save men from dropping down to Hell; because Gods Word is the only means for such a work, vers. 29, 31. Which shows us what a cheating juggler the Enemy of Mankind is, and what sottish Gults poor Papists are, so infinitely often to be imposed on by Satanical Illusions, instead of Apparitions of deceased men from Heaven or Hell.  
Nay this very Author lets us see the Devil giving many other casts of his Office in thus abusing Romanists. But I shall offer but one Instance more; 
Chron. Sigeb. Anno 613.  which yet will prove a notable one. A Woman, wonderfully devoted to St. John Baptist, 
Donari sibi aliquid de membris ejus.  preys to him for something of his Members to be given her. And thus she continues praying three whole years together. Nay when another would have despaired of her svit, she, trusting in God, saith he, binds her self by an Oath to eat nothing till she had her request. Whereupon( to see the desperate Irreligion and Inhumanity of sottish Superstition l) she fasteth seven days together. At last upon the Altar she spys a Thumb of wonderful whiteness; which she joyfully receives as the gift of God. Three Bishops that heard thereof, came there to worship, and were desirous to have some share of this Holy Pledge. Out came three drops of Blood upon a piece of Linen that lay under it. They were amazed, and glad that every one had gotten one. So he. What a plain cheat of Hell is here? Touching the relics of this Saint, we have heard 
Book 2. c. 9.§. 4.  already: whither the Reader is referred. And for the strange devotion of the Woman; what word of God had the silly Wretch to attempt this work? It could not be any better Principle in her, that what once stirred up Herod to such a fondness of seeing Christ, Luk. 23.8, 9. Not for the end of obtaining Grace and improving Holiness: but only satisfaction of the vain and sinful curiosity of a depraved mind. Nor therefore can there other success be looked for from God, but what he had; a disappointment of his hopes. But 'tis the Devil teacheth doing ill, though good might come upon it. And only he will prosper such attempts. So that had this silly Wretches end been good, which was stark nought, the means to compass it, by self destruction( if she failed of her aim,) and the obliging of her self thereto by an ungodly oath, must be pronounced to be from Hell. But what need words? Invocation of Saints, worshipping relics, and forsaking God, are the Devils works; and he, not God, is the rewarder of them.  
I spake but now of Purgatory; 
Pratum Spiritual. cap. 192. Biblioth. Patr. Tom. 7. Pa●is 1610.  and have this pretty passage out of Eviratus to add thereto. A certain Monk that kept some Money to himself( against the Rules of the Society) is excommunicated; and dies in that condition. The Abbot informs Pope Gregory what had happened. The Pope was very sorry that he should die before he was released. Therefore he writes a Speech in manner of an Epistle to his archdeacon, and bids him red it over his Grave. The archdeacon doth so. And that very night the Abbot sees the Friar, and says unto him, Are you not dead, Brother? Ay indeed, he answers. Again he asks, And where have you been till now? The Friar tells him: Truly, Sir, in Prison till yesterday: but then I was discharged. See what a knack the Popes Absolution after death is! what will it prove in life then? And who but would give all the Money in his Purse for it! Well Sataniz'd, Antichrist.  

Ibid. cap. 12.  I will give a second, out of his Hundreds: 'tis shorter than the former, whether sweeter, do you judge. Abbot Peter hath a Friend dies, whereof he has no notice, till by chance he spies his body lying in the middle of the Church. He was very sorry that he had not saluted him before he went out of the World. Going therefore to the Bier, he saith unto him, Brother, rise and kiss me. The dead Man strait way did so. Then saith the Abbot, Now sleep till Christ shall come and wake thee. Was not here a brave Miracle in the Devils name? For what Fool, or Atheist can imagine the Almighty Power would thus trifle?  

Ibid. cap. 147.  But because he is one of the Popish Fathers, you may allow him to be heard a third time, the rather too, for that he will hearty speak on the Popes behalf. Pope lo having written against some heretics, lays his Book upon St. Peter's Tomb, and with watching and fasting preys the chief Apostle, That if as a Man, he had said, or left out, any thing unawares, he, to whose care that See, and catholic Church had been committed, would amend the same. And forty days after the Apostle appeared to him at Prayers, saying, I have red it, and amended it. And when he took the Book from St. Peter's Tomb, he opened it, and found it amended with the apostles( that is the Devils) own hand. For if St. Peter, as well as Abraham, know not our Affairs, much less would he be courted with a lie to be concerned for Antichrist.  

Ibid. cap. 180.  And 'tis no supererogation to do it this once more also. A devote Anchorite some twenty Miles from Jerusalem, was much in Pilgrimages, far and near, to Martyrs, relics, other Holy Things and Places; but always left his Candle burning to the Image of the Virgin with her Child in her Arms, which he ever kept with him in his Cave. But though he stayed out a Month, or two, or three, or five, or six sometimes, it never went out. The reason was, he charmed the Devil to keep it, by this his Prayer to his Lady Image: Our Holy Lady, Mother of God, because I am going a long journey, which won't be done in many days, do thou take care of thine own Candle, and save it from going out according to my meaning: for with thy help I undertake my journey. Now to go about to prove this lighted Candle to be the Devils prank, would be to light a Candle to the Sun.  
But J. de Voragine must not take all his great pains in vain. He, with a Myriad of others, 
Legend. Sanct. Leg. 27. de St. Johan. Eleemos. f. 20.  tells two Wonders which I shall mention, that have their Dads own nose upon them; I mean, the Father of lies. One is of St. John the Eleemosynary; or the Alms-giver. Who besides his many Visions and Miracles, whilst he lived, enjoyed and performed by him; after his death is famous on this latter account. Not only for that when he was to be butted in the Grave where two Bishops lay together, their bodies very reverently made him room betwixt them in the middle: but for that the poor Woman, who had written her Confession to him( the filthiness of her faults making her ashamed to speak them) was miraculously relieved by him. For she, hearing of his death, and not meeting with the Paper of her crimes sent unto him, packs to his Grave, and with a flood of tears, crys out; Alas, alas, thou thinkest to escape shane: I am made a shane to all men. Thus weeping bitterly she preys the Saint to tell her where he had left her writing. Behold, St. John in a Bishops habit, the other Bishops, being one on one hand, the other on the other, comes out of his Grave; and saith unto the Woman; Wherefore dost thou thus trouble us, that we cannot rest in quiet for thee? See, our Robes are all wet with thy tears. And he gave her the Writing sealed, as before; bidding her observe the Seal, open, and red it. She doth so; and finds her sins wholly blotted out; and this written by; For John my servant's sake thy sin is blotted out. She gave thanks, and St. John and the Bishops went to their Grave again. Was he the Lamb of God, that taketh sins away? No, but the roaring Lion, that thus endeavours, first to deceive, and then devour the superstitious Papists.  

Legend. 108. f. 71.  The other is of St. Dominick. Who, besides heaps upon heaps of Wonders that he achieved( or the Devil for him rather) at a certain time takes a Coat, and first puts it on his own neck, then with it girds a possessed mans neck, who had many Devils, commanding them to vex the man no more. They thus besieged cry out; Let us go forth; why dost thou force us to be tormented here? No, saith he, except ye get sureties to return no more. Whom shall we get, say they? The Holy Martyrs butted in this Church, quoth he. We can't, they cry. You must, he tells them; or else continue in your torments. They said, they would try: and by and by add, They'l do it for us, though we are unworthy. What sign for that, he asks them? They bid them, go to the chest wherein their heads were, and he should find it turned. He looked, and 'twas so. This is not Boys-sport, I confess: but he is a silly Boy, that doth not plainly see, 'tis very Devils-sport between them.  

Spec. Histor. lib. 23.147.  But Vincentius the Historian was the Vorago's signior; and otherwise the graver Author too; yet we must confess he finely broke the Ice unto the other in the report of Devilish Wonders: as you shall see by two or three examples; remembering still that every one would be nearer I believe unto a thousand than an hundred, should all he hath be mentioned. Well: to begin, Constantinople was besieged by the Turks, and their Fleet distressed them sore at Sea. In the Virgin Maries Monastery there was her Image holding her Child in her Arms. As the Citizens were once a fasting, praying and fighting together, One among them advised to bring this Image out, and make this Prayer to it: Holy Mother of God, who so often hast delivered us, free us now from the Enemies of thy Son: And if thou wilt not have us drown thine Image in the Sea, do thou drown them. And when this was saying, the man secretly holds the Image under Water: and presently a Storm arose, which either broke, or drowned all the Turkish Ships. Reader was there ever plainer Conjuring for a Miracle, than here? Prayer made to, Trust reposed in a Creature, nay a sorry Statue, is a likely means, forsooth, to engage Omnipotency for a People; when nothing enrageth him against them more than Idolatry doth; and so this practise manifestly is. And is it not modest boldness with their Deity, to menace it into a good humour on their side, with fear of drowning! But the whole ceremony is so true a Sacrament of the Devil, that 'twould foully betray any ones Intellectuals, not to believe the Prince of Darkness did the feat; to rivet them in their fowl Idolatry.  
Dunstan's cruelty to a Monk, 
Ibid. lib. 24. cap. 96.  after that sweet Saint was dead and butted; indeed the Devil in his likeness, had respect to the self same end too. The Monk was only meditating a departure from the Monastery; but not without St. Dunstan's licence: and therefore to his Tomb he goes, and preys his blessing on his journey, and promises to be his humble servant wherever he should fasten. A most Reverend Monk leaning on a Staff meets him a first and second time, to stop his Passage, and demandeth, whither he was going? Doing so the third time, he takes hearty grace to answer by a across demand, who he was to take this power over him? I am Dunstan quoth that Reverend Wretch( that is the Devil) the owner here. And by your punishment you shall know you have not done well. And lifting up his Staff, he strook him smartly thrice, and feld him down; and disappeared. There lay the poor man, till being found, he was carried into the Valetudinary; and there he shortly died. We heard before, nor Saints, nor Sinners, being gone unto their places, return any more. Nor was it otherwise Dunstan here, than Samuel at Endor: that is, the Devil in both.  
And yet St. edmond scaped better with John the Evangelist, and the Virgin Mary. 
Ibid. lib. 31. cap. 73.  But you perhaps will say his fault was less. No matter: thus it went. He was a great Votary of those two Saints; but the Virgins especially, to whom he built a chapel. It fell out so that upon a day being busy at his study, he had forgotten to say that Prayer, O thou undefiled, &c. which he was wont to say to the honour of them both. The night following St. John appears to him, bids him hold forth his hand to receive a blow of a Ferula, which he was about to lay on. And by the threatening of the blow, he did believe, if he had smitten him, he should have died on't. But growing milder, he stayed his hand when lifted up, and friendly persuades him not to omit that Prayer hereafter. Such Fooleries, besides the wickedness and impossibility thereof, are not without Blasphemy to be imputed to the Saints in Heaven.  

Greg. Dial. lib. 4. cap. 57. and in Evang. Homil. 37.  But let us go now to the very Founder of these Miraculous Stories, Gregory the great, unless we shall account his Dialogues Bastards, and himself abused, by being made to Father Brats, that never were begotten by him. This is too probable; as it hath sometime proved the case of many an other honest man. But his Dialogues, they go for: and there we find; That a certain Woman had her Husband carried Prisoner into a strange Country. She thought him dead, and takes care for Masses to be said for his Soul. And what ensues? As often as Masses were said for him, so often his Chains were loosed from him. Now, what a Pope, and St. Gregory writes, who can suspect without the justest imputation of the Crime of heresy? But yet I think he can never scape the guilt of Folly, if not worse, that doth not see the Infernal juggler here at work. For so it must be, if the Fact be granted; unless Error be become Truth, and villainy prove a virtue. Nor ought better Language to be afforded unto Prayers for the Dead, and the Abomination of the Mass. Of both which you have heard before; but of the latter specially: and more you 
Here Ch. 4.§. 10, 11. Ibid. l. 1. c. 4. ad fin m.  will of both hereafter.  
Why, this Author hath his Miracles on behalf of Romish Superstitions, which himself confesseth to be Devilish operations. For when some Monks fled to Equitius's Temple to save them from their Enemies; and being dragged out thence, cried out, Alas, alas; St. Equitius, doth it please thee that we should be thus haled; and wilt thou not defend us? The Devil presently fell upon those Enemies and vexed and tumbled them on the Earth, that none of them durst make any more such a bold adventure. Yet this must go ( according to that Author) for the Saints defending of them; when indeed the Devil was their only friend herein.  
So in that other case, 
Ibid. l. 2. c. 25.  when the Monk had gotten leave of the Man of God, though in his anger, to leave the Monastery, which he had long and oft endeavoured, and a Dragon meets him with open mouth, ready to devour him, as soon as ever he got without the Monastery. For who amongst the Romanists but believes, this was indeed the Dragon, that old Serpent, called the Devil and Satan; a trusty Friend to Monkish Superstition; which our Saviour was so far from founding, that out of foresight of the mischief it would bring upon the World, he chargeth all his Servants to have nought to do therewith, Matth. 24, 26. 
mat. 24.  If they shall say unto you, behold he is in the desert, go not forth; behold he is in the secret Chambers, believe it not. Whence, we perceive that Monk and Hermit share alike in his respect: both being hared all entertainment there.  
But should I step forward into this Book of Wonders, I am sure a Summers day would not suffice to bring me fairly out again. I'll take my leave then, just glancing as I part upon the Portal, I mean that Passage in his Life by John Diaconus, for which the 
In Hebr. 13.2  Rhemists have such zeal, as to clap on the Brand of Scornful Miscreants on those that think it fabulous. The Passage is to this effect. St. Gregory being very courteous in entertaining Poor, and Pilgrims at his Table, our Saviour, once upon a time, takes on him Pilgrims Weeds, and so becomes his Guest himself. What Honour now is this unto the Popes; what Plea too for the Popedom! But the Gold proves Dirt in handling of it. For as the Scripture telleth us, Satan can transfrom himself into an Angel of Light, so their own Authors confess, 
Dist. 2. Ex. 171 Ex libr. Doct. P. P. Ego Christum hic nolo videre, s●d in aliâ vitâ.  he hath pretended to be Christ. Speculum Exemplorum gives us notice he would have thus decived an old Christian; but he shut his eyes, and would not see him. Being asked by the Devil, who said he was Christ, why he shut his eyes? He makes answer, not like a Papist, but himself; I will not see Christ here, but in the other life. 
Spec Hist. l. 17. c. 18.  And Vincentius tells us of an attempt like this upon St. Martin also: but without success. But Satan had better luck, and this way prevailed with Valens, 
Lausiac. Hist.§. 28. Bibloth. P. P. Tom. 7. Paris 1610.  as Palladius tells us. And in this case before us, granting matter of Fact, 'twas certainly nothing but a trick of Satan. For if we believe our Creed, Christ is ascended into Heaven, sitteth at the right hand of God, and thence shall come to judge the quick and dead. Till when he stayeth where he is: and no such work was done at Gregory's Table. Nay sacred Scripture is most plain herein. 
Acts 3.21.  The Heavens must receive him until the times of the restitution of all things, which was not, to be sure, at that Popes Pilgrim-Feast.  

Homil. in Evang. 39. juxt. fin.  Just such another is that which this Pope thought worthy of his Sermon, and 
Ad An. 592. n. 22.  Cardinal Baronius of his Annales. One Martyrius, going abroad to visit another Monastery, meets a Leper not able to get home to his own Hospital. Off he pulls his Cowl, spreads it, wraps up the Leper in it, takes him on his shoulders, and towards his own Monastery he is carrying him. The Spiritual Father there seeing him hard by, crys out, run, open the doors, Martyrius brings our Lord. But as soon as Martyrius came to the Porch, the Leper leaps off his back, and ascends to Heaven in Martyrius's sight, in that very shape wherein the Redeemer of Mankind God and Man Christ Jesus is wont to be known, telling him, Thou hast not been ashamed of me on Earth, nor will I be of thee in Heaven. So he. Yet that this was a Diabolical Fraud the Reason in the last makes certain. But here the Horns and Cloven Feet are manifest. For( not to meddle with their Art of knowing Christ so well, so many hundred years after he was gone to Heaven) the abuse of Scripture, his ancient practise, and with our Saviour too himself, Matth. 4. makes the Devil known. That an act of Charity or Humanity, wherein thousand Heathens, that never heard of Christ, or else were bitter Enemies to him, and so must needs be far enough from confessing him, have proved equal at the least, to Christians; to make I say, such an act of Charity or Humanity to be the Confession of Christ, or not being ashamed of him( spoken of in Mark. 8.38. and Luk. 9.26.) is so shameful a corruption of the Text, that were not Romanists past all shane, they would bury such a Story in eternal darkness. Those Scriptures evidently meaning our owning Christ in his Person, Offices, and Doctrine in spite of sorest persecutions that may happen for so doing.  
But I will trouble the Reader but with one or two more. And let them be from our own Church-Talemonger, 
Church Histor. lib. 9. cap. 11. n. 9.  Friar Cressy. There was saith he, a Religious Priest, who frequently said Mass at the Body of St. Ninias, Bishop and Confessor. Who living an holy life often beseecheth our Lord to show him visibly the nature and verity of his Body and Blood in the blessed Sacrament. Which Prayer came not from want of Faith, but out of an affection of Devotion and Piety. Consequently to his great comfort our Lord appeared to him in the Sacrament, in form of a little Child. Thus our Author. And this is one of the Miracles which Bellarmine useth, with six others, to prove the real presence by. Yet this also stinks of Hell above ground, by the former Reason of Christs abode in Heaven until he comes to judgement. But further, sure our Lord was past a Baby then; and the Priest too needed not a Miracle, because you heard he was no Infidel in the point; therefore 'twas desired by him only to please his sinful curiosity. And will the Almighty God exert Omnipotency to gratify the wicked lusts of foolish men, if they'l but dare to tempt him to it! No, no; 'twas ne're his doing. And that which doth entitle Satan to the Wonder, beyond all contradiction is, It served only to confirm a wicked, blasphemous, and Hellish falsehood, Transubstantiation.  
As doth this other, out of the same Mint; 
Ibid. lib. 31. cap. 20. n. 5.  with which I will make an end. Some of the Clergy of Canterbury were of old such heretics, as to maintain that Bread and Wine were Bread and Wine, notwithstanding all the Consecrators Charms about them. That is to say, a Spade was a Spade, after the gardener had thrust it often into the ground, as well as when it first came out of the Smiths-Shop. Arch-Bishop Odo, wanting other means to persuade them out of their senses, preys with tears whilst he was at Mass, that God would declare the truth and propriety of the Divine Mysteries. And at confraction the fragments of Christs body which he held in his hands began to pour forth Blood into the Chalice. You may think these Misbelievers cried Peecavi; for they pray the Prelate to pray the Blood might be changed again, lest vengeance should fall upon them for their error. He doth so; and 'twas Wine. Here's Miracle upon Miracle, Bread yields Blood, and Blood proves Wine. But Mettal upon Mettal they call bad Heraldry; and this Wonder upon Wonder is worse Theology: indeed plain Necromancy, for the last Reason in the preceding Story. So that, though the Relater quarrel it, 
Antiq. Brita●. in Odon.  Bishop Parker spoken the truth in saying, 'twas a Delusion, and Lying Miracle of Satan: as there he quotes him.  
This now serveth for a Specimen of these Popish Miracles, which truly are Diabolical achievements. I have not counted( I confess) the number of those Instances which I have reported. But at all adventures, I make no doubt, but that in the room of every single Wonder I could put ten; indeed an hundred, or perhaps a thousand; would I be so lavish of mine own pains, and the Reader's patience. But for their whole Crop of Miracles in every kind, whether the labour of one mans life would serve to house it, I dare not hold affirmatively.  
But since they are all both without, and against the Word of God; and serve chiefly, if not only, for the maintenance of Superstition and Idolatry, with those Doctrines of Abominations which are the Womb and Breasts to both; but all three the Objects of the righteous and implacable hate of God; we need no more to question whether they once came from Hell, than whether God himself be still in Heaven.  
3. But yet because the Papists are so past all shane in bragging of their Miracles, and do engross all Christian Churchship into their own hands upon this very account, thrusting poor Protestants as far without the Churchyard Pale as Heathens stand themselves; I think it worth the while before I end this Chapter, and in a further pursuance of the design thereof, to remember them, that not only heretics and Turks have pleaded Miracles as well as they; but very Heathens can make as fair a claim to God by this kind of Argument, as themselves. And if the Romanists nere stick to damn, as Devilish, the Heathen Wonders; their own, being so much like them, may be justly judged by Protestants to be of the self same breed.  
Well then, passing by the Miracle of the Novatian Bishop, spoken of by 
Hist. lib. 7. cap. 17.  Socrates; those wrought by the Donatists, who are therefore by St. Austin in contempt called 
Tract. in John 13. de Unitat. Eccl. cap. 16.  Mirabilarii; and the great Wonders of the heretics Founder, Simon Magus mentioned in 
Justin& Irenaeus apud Euseb. Hist. Eccl. lib. 2. cap. 13.  Church History, and 
Acts 8.9. &c.  Holy Scriptures plain enough: Yea and the Miracle in the Moon, whereof Mahomet was the Author, and 
De Not. Eccl. lib. 4. cap. 14.  Bellarmine is the Interpreter: I say passing by these Miracles of heretics and Turks, I will be at a little further pains in making the comparison betwixt the Heathenish and the Popish Wonders. The former whereof both for their seeming excellency, and verily credibility also, may fairly vie before Impartial Judges with the latter.  
First then, 
Tacit. Hist. lib. 4. haud long a fine. Sueton. in vitâ. cap. 7.  Vespasian's making the Blind man see by spitting on his Cheeks and Eyes, and the Lame man sound by kicking him with his Foot, are Wonders not inferior to 
Miracula St. Bern. c. 15.  Bernard's Blind woman cured by the sign of a across, and 
Cressy's Church Hist. lib. 19. cap. 7.  Cuthbert's Lady made to walk by sprinkling of his Holy Water.  
Again, That 
Liv. decade. 1. lib. 1.  Servius Tullius, whilst a little Child and sleeping, should have flames of fire sparkling about his Head, will match, I trow, the 
Vinc. Spec. Hist. lib. 29. cap. 94.  Star St. Dominick's Godmother in a night Vision saw upon his Forehead in his Infancy.  
3. So the 
Valer. M. lib. 1. cap. 68.  Child's, of six Months age, Proclaiming a Triumph in the Ox Market at Rome; was, to me, as notable a Feat as 
Baron. Anna●. Anno 699. n. 2.  Pope Sergius's reputed Bastard's clearing him, that was called his Father, from being a Whoremaster.  
4. Xerxes his 
Val. M. lib. 1. cap. 78.  Wine, that being poured into his Goblet was once, again, and a third time turned into Blood, looks bigger far than the Priest's 
Baron Annal. Anno 1192. n. 21.  Water, wherein he washed his Fingers after Consecration, that was served so.  
5. And the 
Val. M. l. 1. c. 79, 80.& Cicero de Divinat. l. 1.  Bees bringing Honey into Plato's Mouth, whilst yet a little Child he lay asleep, with the 
Nova Legend. Angl. fol. 11.  Ants putting Corn into Midas's, when he was such another Infant, and sleeping too, makes their two mouths, I reckon, a great deal more remarkable than St. Alreds whole Face, though Capgrave say it was as bright as the Sun, and made the Arch-Deacon's hand cast a Shadow.  
6. Nay the 
Val. M. lib. 1. cap. 81.  Apparition to Augustus his Physician in his Dream, that forbade the General's absence from the battle the next day to be fought, although he were sick; and whereupon being carried out in a Litter he scaped the Enemies hands who took his Camp, is as authentic a Revelation, as 
Cressy's Church Hist. lib. 31. cap. 25.  Peter's, Paul's and Andrew's saluting Dunstan in his sleep, when Peter slapt him with a Ferula on the hand for refusing a bishopric, which made him learn more wit against the next opportunity.  
7. Thus, 
Val. M. lib. 1. cap. 98.  Castor and Pollux fighting for the Heathen Romans against the Tusculanes at the Lake Regillus, fits to an hair 
Luitprand. lib. 4. cap. 44.  Peter and Paul's doing so for Popish Romans against their Enemies with like success, of Victory to both.  
8. Yea the Miraculous Vengeance on 
Virg. Aen. 2.  Laocoon for piercing the Trojan Horse is near of kin unto, that 
Dauroult. Flor. Exemp. Tom. 1. Tit. 73. Ex. 4.  Plague which fell on heretics, forsooth, for their profaning Images, Holy Vestments, and the like Romish Trumpery.  
9. Also 
Virg. Aen. 2.& 5.  Hector's, Creusa's and Anchises's Ghosts conversing with Aeneas, svit very aptly with frequent familiarities between the Romists and their Friends deceased: particularly between the Pope and his Brother Stephanus, before in this Chapter mentioned; with hundreds more.  
10. So the flaming 
Virg. Aen. 2  Light upon Ascanius's Head and Hair, that hurt him not, and long-train'd Star that like a Torch directed Anchises and Aeneas in their way, yoke very well with the great light like a 
Dauroult. Flor. Ex. c. 1. Tit. 77. Ex. 2.& 5.  Crucifix in St. Anthony's study by-night, and the Cloud like a Sun upon St. Francis's head.  
11. Why? was not the 
Val. M. lib. 1. cap. 101.  Epidaurian Serpents going to Rome so willingly, and stoping the Plague there, full as marvellous as the 
P. Jovius. Tom. 2. l. 21.  wild Bulls doing it in Pope Adrian's days, so long after; when the graecian lead him with a twined thread, and then sacrificed him to the gods, with liking of the City, and permission of the Pope?  
12. Juno Moneta's Image 
Dec. 1. l 5.  nodded, saith Livy; spake, 
l. 1. c. 102.  Volo, quoth Valerius; and Fortune's, twice pronounced, 
Ibid. c. 103.  Rite me, Matronae, vidistis, ritéque dedicastis; Pallas's 
Virg. Aen. 3  leaped up thrice from the ground; and Victoria's at Elis 
Caes. de Bell. Civil. lib. 3.  turned her self towards the Temple door; nay, besides turning away the faces, and looking on the Earth, 
Camillo. mox ab initio.  Plutarch tells us of their sweeting and Groaning too. And are not these as pretty Pranks, as those the Popish Images do in 
Flor. Ex. Cap. 2. Tit. 25. Ex. 3.  Bowing, 
Caes. Dial. l 2. c. 12.& l. 8. c. 25. &c.  Walking, 
Vinc. Spec. Hist. l. 24. c. 8. Cress. Ch. Hist. l. 32. c. 19. n. 4.  Talking, and the like?  
13. Let the Reader judge whether the achievement of the 
Dion. Halicarn. R. Antiq. l. 2. pro. sin.  Heathen Virgin that took up Water out of a River in a Sieve, and carried it a good way without spilling, be not as memorable at that 
carded. Benno in vit. Greg. 7.  Holy Pope's shaking Fire out of his Sleeve, and yet there was no burning.  
14. And the other Virgin, when the Vestal Fire was out, that made a piece of linen thrown upon the could hearth by her Prayer to fall into a great flamme, did, by this 
Dion. Halic. ibid.  bringing Fire in, where there was none, without any Ceremony, in mine opinion a Marvel equal to the same Pope's 
Flor. Ex. Tom. 1. cap. 1. Tit. 42. Ex. 6.  putting Fire out by making the Sign of the across against it.  
15. Nor do I think that 
Liv. decade. 1. lib. 1.  Accius Navius the Augur's cutting a Whetstone asunder with a Razor, was less Prodigious, than 
Pall. Laus. Hist.§. 32.  Elias being utterly freed from all unchaste Motions by a dream, that three Angels gelded him with a Razor.  
16. Most certain the Heathen and Roman Divi, or Saints, seem equally intent upon rewarding and punishing People, as their Worship was observed or neglected by them. For as 
Val. M. lib. 1. de neglect. Rel. c. 18.  Hercules cut off thirty of the Potitii, whom he had assigned to his service, within one years time for substituting Slaves to minister unto him, and took away the sight of Appius that put them on so doing; so 
Vinc. Spec Hist. l. 24 c. 96.  Dunstan( as we heard before) knocked on the head the poor Monk that was about to forsake his Monastery; and sent his sickness unto him again, that spake slightly of the Cure, supposed to be had from him.  
17. On the other side, as 
Dionis. Ha●. c. lib. 2. prop. fin.  Vesta saved her Maid from punishment and rebuk, although she had let out the Sacred Fire, because she otherwise was a devout Servant of hers; so the 
Hist. Virg. lib. 4. cap. 11. ad finem.  Virgin Mary saved from the Devil one that had great Devotion for her, whom for horrible wickedness done in the day, the evil Spirit was come to punish at night. I could be tedious in Examples of both these kinds. But only two more.  
18. Aesculapius took vengeance on the man that cut his 
Val. M. lib. 1. cap. 20. de neglect. Rel.  Sacred Grove down, by causing him at Augustus's command, to lose his life in that very place where he had been guilty of such high profaneness: But 
Antonin. Chr. P. 3. Tit. 24. cap. 11.  St. Francis makes his Son fall sick and die, that answered his Disciples, who would have borrowed his Cart, thus scurvily, I would rather flay two of you and St. Francis too, then lend you my Cart. Though 'tis true upon repentance he raised him up again: and St. Gregory, 
Vinc. Spe. Hist. lib. 22. cap. 23.  after three loving warnings, struck his successor on the head, whereof he died, for speaking disgracefully of him.  
19. Their Visions and Revelations too, seem exactly of a piece also. 
Val. M. l. 1: c. 94. de somniis.  Himera, a Woman of good descent, conceits her self carried up to Heaven, as she was taking rest, and there she sees all the habitations of the Gods, and Jupiters Throne, and a man bound in Iron Chains under it, &c. Thus St. Salaberg had a Vision of a Tent coming down from Heaven of marvellous brightness wherein she being taken by a curious bide was carried over a mighty River, 
Vinc. S●. l. 23. c. 30.  and saw rare things, 
Id. Ibid. c. 116.  &c. and St. Batild saw a Ladder at the Virgins Altar that reached to Heaven, whereon in company of the Angels she went up: and hundreds more like these.  
20. But to make an end. The corner ston in Popery, I mean Purgatory was indeed the Heathens; and borrowed thence by Romanists. Rome Pagan hath that Infernal place, and the Wonders of it described by Philosophers and Poets, at the least; before Rome Popish had her Monks and Friars to transcribe it from them. Who doth not know of Hercules, Theseus, Orpheus; and especially Aeneas his traveling thither, and returning with great tidings thence? So that he, who will compare 
Virg. Aen. 6.  Virgil's Aeneads with 
Church Hist. lib. 2. cap. 10. See( if you please) Greg. Dial. l. 4. c. 36. Bed. Hist. l. 5. c. 13. Vinc. Spec. Hist. l. 27. c. 88, 89. Caesar. Dial. l. 1. c. 32. &c.  Cressy's History( which he takes from Bede,) I doubt not but he will conclude, that Poet helped this orator; and Popery must aclowledge Paganism for the Founder of its Purgatory: this modern draft proving so exact a counterpart of that elder one.  
4. If we review this Chapter now,( wherein a very gleaning only hath been made, which beareth a proportion next to nothing, 'tis so little, to the Vintage) I know not how 'tis possible for an honest mind, suppose him able but to see day at noon, not readily to aclowledge the Proposition undertaken cleared beyond all possibility of contradiction: and as before we saw, very many of the Romish Miracles were very cheats of men, so here 'tis manifest, that more are Diabolical achievements. Which is another Argument, that the Pope is He whose coming should be after Satans, working with Lying Wonders.   

CHAP. III.  
Most Popish Miracles are errand Forgeries; 
3. Proposition.  downright lies: and so confessed by some honester of their own Authors.  

Most Popish Miracles are errand Forgeries.  OUr third Proposition is, That most of the Popish Miracles are errand Forgeries: utter Falsities, in matter of Fact; that is, in plain English, downright lies. The difference between this Predicate here, and that in the first Proposition is obvious enough of itself, to every ordinary understanding. Howsoever I will add this to make all sure; those Miracles which are said to be very Cheats, have indeed the colour of a Wonder, more or less, according as it happens; although they are the while so far from being real Effects of Almighty Power above, or against the common course of Nature, that they are nothing else but juggling and deceitful Deeds of men wickedly witty, that are quiter other things than what they seem to be. But the Miracles I call Forgeries, are things that never were in Nature; mere chimeras, without any existence; perfect Fictions that have none other foundation than a Lying Tongue, or Brazen Pen; Blind Engines of a wicked Brain.  
As for Example; and to gratify the dullest apprehension: That World of Wonders wrought by such and such a Saint, or such and such a relic, at such and such a Church, chapel, or Monument, supposing that there were such Saints and relics( which often is not so) and that such Places were, yet, that World of Wonders never were at all. The Story is utterly false; and owes its being wholly to the lewd Invention of a Lying Monk, or Priest, or some such Forging Varlet. To call most Romish Miracles Spiritual Romances of Carnal Romanists, would be a piece of Courtship that would hardly please honest and plain dealing men. Because as surely as a Spade is a Spade, and ought so to be called: so surely most of their Wonders are, and therefore are to have none other name, than, errand Forgeries, gross and downright lies. To give my Reader as good assurance hereof as the case will bear, and which will certainly( suppose him guilty) leave his Incredulity without excuse, I am resolved to produce an heap of Instances: which notwithstanding, that I may proceed more orderly, shall be reduced unto certain Classes. As for their errand Forgeries touching Miracles with them relating 

1. Some way or other to our Blessed Lord:  
2. To the Holy Angels:  
3. To the Virgin Mary:  
4. Lastly, and chiefly, unto other and inferior Saints, foreign first, and then domestic. Yet must the Reader know that when I have done all, I shall be so far from thinking that one half of those that might be, are presented, as to be doubtful whether, in a just account, 'twill prove the thousandth part.    
2. First, 
Forgeries 1. Touching Things of Christ.  Their forged Miracles of things belonging to our Saviour. I do aclowledge some little stock hereof was spent 
Book 2. c. 9.§. 4.  before: but there is yet a reserve behind of fresh and new ones. And only such, I pass my word, shall now be dealt with. But I must tell you Popish Invention is so horribly dull and flat in these, that whether it smell more of the Knave or Fool, is past my Art to give a righteous judgement; and therefore 'tis transmitted to the Readers Bar.  
The across whereon our Saviour suffered I meddle not again with: but for all that the across which Constantine, not yet a Christian, had appearing to him in the 
Euseb. de vitâ Constant. lib. 1. cap. 22.  Air with this Inscription, In hoc Vinces, and whereof his Army were Spectators likewise, till it utterly disappeared and there was no more of it, must not be omitted. For what will you say now, if more than 1300 years and ½ after that Vision's gone, this Airy across is turned more solid, and its dying Spiritual Body hath since obtained a Resurrection to become Material, so as to be seen and handled with the Papists? What they will count a very notable Miracle, will you not pronounce a most damnable lie? Yet do but go to Brixia( within the State of Venice) there it is: 
Calv. Admon. de Reliqu. circa med.  whilst the Curtonensians confidently affirm it is with them. Et vitulâ tu dignus,& hic! For I know not whether best deserve the Whetstone!  
Such another Strapper is their talk about Christs Shrowd, or Winding-sheet. Why? The Romanists have this to show still! As if Christs Mortal Body had been wrapped up in Immortal linen? Can you imagine otherwise of a piece of Cloath that shall last so many hundreds years above a thousand? But besides the Scriptures silence of such a Miracle in store; did not the Heathen Souldiers know how to dispose of that, think you( for they kept the Sepulchre) as well as of his Garments, which they shared? 'tis mighty likely, they took such care of this, 
Id. Ibid.  that now no fewer than six Cities may justly pretend to have it; besides a whole one in a Nunnery at Rome! And their whole Shrowd, wherever it ly, is a great piece wherein Christs Body and Head were wrapped together. Whereas the Jewish manner( after which our Lord was butted) was to have them wrapped with several clothes; and Scripture tells us of the Napkin for our Saviours Head. 
Joh. 19.40.& 20.7, 6.  Which is a clear proof the Inventors had forgotten the fundamental rule of their Craft, Mendaces oportet esse memores; That is, liars ought to have good memories.  
And sure they will be three merry Tales together( whether fewer, or more such Boys clubbed to make them) when you hear of the piece of broyl'd Fish, which Peter offered to his Master, when he appeared to them on the shore. This you must know, as great a Miracle as it is, they have. What Pickle it is kept in, 
Id. Ibid.  I cannot tell. But they are good Cooks: especially, to lick their own Fingers by such trash as this! But I do not find the Baskets though, wherein the Fragments were taken up. No! there was nothing saved, to save their Tongues from the guilt of boring for such shameless Lying.  
But I'll not meddle with the Reed they put into the hand of Christ, the Money Judas sold him for, the Pillar whereunto they tied him when he was whipped, the Asses tail whereon he road, with many others of like kind with them; which are such loud ones all, that whether the Knave, or Fool, or Mad-man were the most Predominant in their coinage is hard to say. And though I quote an heretic( as they call him) for these reports, he deals so faithfully, 
Book 2. c. 9.§. 4  that Bellarmine himself( as I said before) makes not an Essay to slain his reputation in it.  
One more from a Friend of theirs, 
Apud Magdeburg. Cent. 11. cap. 13.  the Monk Hermannus Contractus. Some of Christs Blood was found near Mantua in the year 1048. There's a Miracle now! Christs Blood on Earth so long after his Body was entirely raised and ascended into Heaven! But the Cream of the jest is; That 'twas found by a Blind man too! Now, though I am willing to keep fair with the Proverb, that it may be a Blind man may catch a Hare with a Tabor: Yet that a Blind man should spy Blood, and know the Blood of Christ from other Blood, and meet with it too not till above a thousand years after it was first spilled; I cannot but pronounce it lie enough to choke a Dog!  
3. Well, Now touching Angels. 
2. Of Angels.  Doth it not ring aloud like a Twanger, that the Angels should ring Bells in Heaven unto the honour of the Trinity? Here's music truly Popish! Pythagoras's Harmony of the spheres was but a Jews-Harp to it! Yet 'twas somewhat a Clownish fancy to lay by the Viol, Lute and Organs too, for Bells! But whether 'twere respect to Brass, whereof such Authors faces must be made; or Natural Instinct that inclined them to the Rope; one end whereof, at least, they claim as Merit; or whatever else it were that made their Clapper go thus wildly; to be sure Capgrave tells, St. Walstan heard it. 
Nov. Legend. fol. 296.  'twas more I trow than ever Prophet, or Apostle did; say 'twere Moses or Paul himself! And a man would think required more than an ordinary swallow in the Believers of it to get it down. But Mountains go glib as oil with Popish Faith!  

Ant●nin. Chro. P. 3. Tit. 16. c. 6.§. 3.  But did not those Bells stand in the same Church, think ye, where St. Dunstan heard the Prayers I shall tell you of? He in his Holy Vestments leaning on the Altar weeping, falls asleep: is catched up to Heaven: and there among the Angels hears, Lord have mercy, Christ have mercy, Lord have mercy. But those in Heaven have obtained mercy to the height, and are assured that it shall continue; and therefore Praises and not Prayers are their proper and peculiar work. He comes to himself, and goes to his Prayer below, and up is caught again, and hears then, item missa est, the conclusion of their Impious Mass, when the People are dismissed. Thus he that drove a Trade with the Father of lies( as we heard the last Chapter) nere sticks at one a whole yard thick, for his Masters Interest.  

Ubi supr.  Well; for the Tale now of St. Michaels relics. And there are three Places at the least which pretend to have them, saith Calvin. And in one of those you may see St. Michaels Sword, just like a Boys Dagger; and his Buckler, fitted to it, like a Boss of a Bridle. Should we meet a private Person furnished with these Tools, we would conclude the man came fresh from Bartholomew's Fair. But were such Weapons, think you, used against Sennacherib; or any other of the Churches Enemies? Are the Weapons of a Christians Warfare Spiritual; and the Angels, Carnal? For these relics may be called those Weapons, just as you would say a Bodkin is a Pike; though a very young one, truly! Or do not rather these Inventors glory equally in imputing the guilt of Folly to the Angels to use such Tools; and contracting that of Knavery to themselves, thus to bely them? But who can have the patience to attend unto such Childish Cocks and Bulls, as these?  

Tursell. Lauret. Hist. l. 1. c. 5.  I'll end then with their Master-piece of this kind: I mean the Angels Miraculous Service in translating the chapel of their Lady of Lauretto. This chapel, which was the Virgin Maries House, at least her Chamber, in the year 1291 was brought by Angels from Galilee to Dalmatia,( a short Stones throw) upward of two thousand Miles, saith my Author: thence within the space of four years to Italy( another little step of an hundred Miles, and over the Gulf of Venice to boot,) into the Province of Picenum, 
cap. 6.  into a Wood belonging to a Gentle Woman called Laureta; whence the chapel hath its present Name. As it was bringing thither, the very Trees( may be, because there were few People, and those pure Clowns) bowed humbly thereunto, and continued in that obeisance till Age, or Winds, or Axes made them prostrate; he tells us. About eight Months after, this House,( being it should seem of a gadding humour, 
cap. 7. cap. 8. ) takes up new Quarters upon an Hill about a Mile off. Once more, and within few Monthes, it packs up its Tools again; and away 'tis gone to another Hill about a Flight-shot off: and there this wandring Jew, at last is settled; having never passed by Land or Sea, but only through the Air. Baronius hath the substance of this whole Nest of Miracles. 
Annal. An. 9. n. 1.  And he hath two demonstrations of matter of Fact, that drive the Nail up to the head and clinch it too on the other side. As first and foremost; 
( 1.) ☜  Nothing is impossible with God, Ergo, 'twas translated so. Old excellent for its logic! See the force of this Argumentation another way. Nothing is impossible, &c. Ergo, There is a World in the Moon: Or, Ergo, The Man there drinks Claret: Or, Ergo, Their Brains are addle that reason at this rate; for they talk like lunatics. Then in the second place; 
( 2.)  Christ foretold that Mountains should be removed at the command of Christians, Ergo, The Angels brought the chapel, as you heard. 'tis somewhat the lighter Burden of the twain, I grant. But these Porters were not Christians: Men only, and not Angels, being so called in Scripture. But let us try once more to argue Cardinalwise. Mountains shall remove at the command of Christians; Ergo, Bedlam or bridewell are the fittest Lodgings for the Founders, Abettors and Receivers of such shameless, witless Fictions. As fair a consequence altogether as the former; and the consequent of undoubted truth. As for their chapel carried through the Air, 'tis nothing else but a Castle in the Air; and those that bare that were none others than they which built this, viz. The very scum and dregs of Popery, Idle, Sottish, Knavish, Lying Priests and Friars. Whereof if any scruple yet remain to any sober mind, let him but consult the most Learned Dr. Stillingfleet, 
Second Discourse, &c. p 442. &c.  and then be longer doubtful if he can.  

3. Of Virgin Mary.  4. But more work for the Tinker still; in their Forgeries of the Virgin Mary. Their Prayers, you have heard, report her Queen of Heaven; but their Stories make her a very kitchen Wench of Hell: indeed much worse; the Errantest Slut, one of them, that ever trod upon the Earth. Let's come to proof. Supposing that the Blessed Virgin should be still a Nurse( for so they make her) I cannot take it for any great piece of modesty in her, that she should pluck out her Breasts for Filbert's sucking them; although we grant the poor man was sick the while. And yet Baronius reckons this foulsome Tale deserved a room in his Church Annals. 
Anno 1028. n. 5.  But the Relater,( were not lie inscribed in Capital Letters on the Story,) would expose both Her and Him to vile suspicion; though it be only for what Riverius tells us out of Platerus of a man despaired of, 
Prox. Med. l. 6.  who lived so long upon a Womans Breast, that she at last was found of Child by him.  
Yet it was bolder somewhat in the Virgin, to set no better rate upon her Reputation, 
Vinc. Spec. H. l. 7. c. 86.  than to become a Midwife to( an old Colt) an Abbess, whoring with her sure. And when she had delivered her, to sand the Bastard by two Angels to be brought up by a certain Hermit. Whatever pity she allowed the Innocent Bastard; methinks the Bridewell would have well become the Strumpet for a little examples sake; after her Mouth at least. But the Plots of the best Poets may sometimes have a hole picked in them: and what's to be expected from such sorry Sots as these?  
Nay that's worse a deal which the grave Caesarius tells us of the Virgins supplying the place of a Nun, 
Dialog. l. 7. c. 34.  by name Beatrice. And how would any man think the Holy Maid was employed the while? Sure some notable work of Piety or Charity! I tell you, no. This impious as well as impudent Forger hath the face to say; 'twas lying in the Stews: that is, Playing daily the common Whore, mean time. Ay; and to assure you Head and Heart were of the same Mettal with his Face; he says the Nun and Virgin drove this Trade full fifteen years together.  
But there is worse behind still. 
Vinc. Spec. H. l. 7. c. 87.  For what possible excuse can there be made( if you trust these true Sons of the Father of lies) for the Virgins lying the first night betwixt a Bridegroom and his Bride? And, good now, why? When the Man was but yet a Boy, and playing at Ball, he puts the Ring his Sweet-heart gave him on her Images Finger, that he might not break it; with a complimental promise of being her humble Servant, as a fairer Piece than his Mistress was. Here's such a Stretcher as forbids a modest Man to descant on it.  
Only one more, which Johannes de Nicol. in his Reformed Spaniard reporteth from Trithemius; 
Medes Apostac. p. 119.410.  how the Virgin Mary courted Friar Allen with a Ring made of her own Hair, and put it on his Finger,( whereof you heard, thus far, in the first Chapter,) espoused her self unto him, kissed him, let him handle her Breasts, and conversed as familiarly with him as a Bride useth with her Bridegroom.  
What shall be done unto thee, O thou filthy, as well as false Tongue! But let us stop this Sl●ce of Folly, falsehood, and Filthiness compounded; though I cannot say which is the Basis of them. Would not these Beastly Stories make excellent Lectures for open Stews, and common Whore-houses? Are they not likely to convert those Cages of Uncleanness unto Popery, as well as to confirm the Purple Whore, and Mother of Whoredoms her self, in the same? But let us try whether we shall meet with lesser stench in the next Sink we stir in.  

4. Other Saints.  5. Lastly then, For Forgeries about other and inferior Saints, which pass for Miracles, because they are Infinite, I will first give foreign then domestic Instances; but of both a sample only.  

1. foreign.  The Jesuit Dauroultius tells us of four of their Saints that had the gift of Tongues: St. Servatius, St. Vincent, St. Antony, and St. Xaverius. 
●●or. Ex. T●m. 1. cap. 1. Tit. 5. Ex. 7, 8▪ 9, 10.  And this gift of theirs the Wretch compareth with what the Apostles had. But his falsehood will appear by a bare consideration of the last. For if any of them had it, in all reason it should be he, that conversed with a People of a strange Tongue as well as Religion, I mean the Indians. Yet his own Letters thence give this Tale the lie to the very Teeth of it; by his complaint that both sides being willing, the one to hear, the other to teach; for want of Language they were forced to converse together like Statues; 
Epist. Japan. 3. l. 30.  till by degrees he learned to prattle like a Child among them. So that the Story of his gift of Tongues shows only that the Relator's Tongue is an unruly Evil. And if Papists make no Bones of forging such notorious Falshoods now 'tis Noon-tide, and of things so late; what would they not adventure in dark Midnight, and of matters a great while since? But the conviction of this Forgery is both more plain, 
De Not. Eccl. l. 4. c. 14.  and indeed the more observable because Bellarmine himself in his bragging Enumeration of those real Miracles wrought by this their Apostle of the Indians, hath an utter silence of his gift of Tongues. For he, having seen the Letters out of India, would most surely have published on the House-top such a remarkable Miracle, but that they gave a contradiction to it. And for those he speaketh of, without peradventure they were as false as this he tacitly yieldeth to. Because if God give the power of any Miracles, how unreasonable is it to imagine he would deny a Man that which is flatly necessary for the execution of his Office? This is certain, according to the 
Acts 1.8.  Promise of Christ, the the first Miracle which the Apostles( that were going unto the uttermost parts of the Earth to preach the Gospel,) shewed, was their speaking 
Acts 2.4.  unknown Languages. But we know well the Romish Talent for false Inventions: and shall know it better yet by what ensueth.  
For the next Story, in the forementioned Jesuit, 
Flor. Ex. ibid. Ex. 11.  carries its own conviction in the forehead of it. A catholic, once a Bishop now an Hermit, knows an heretic to be such without any former acquaintance either by word of mouth, or hearsay; Solo intuitu, by bare looking on him, saith my Author in his Title. Now to this quick-sighted hermit,( what, I pray now, was the Poet, Lynceus's, though he could see through a Wall; and the Moon as soon as ever she first changed;) but a very Pur-blind Creature? Well; though the Relater deserveth well, as it is; yet had he said his Saint had seen through a Mill-stone too, he must have had the Whetstone, with the first that claimed it. But 'tis pity he hath not given us the Receipt for spying heretics. 'twould have proved of marvelous use to discover the heaps of Popish Priests that walk London Streets with Swords and Periwigs!  
But 'tis a question whether he be not outbid by his Brother that says, 
Promptuar. Discipul. in E. Ex. 19.  A certain soldier was wont to alight off his Horse when he came to the Church-yard, and say his Prayers for those that were dead and butted there. And once upon a time( as the common preface of such Tales is) being followed by his Enemies to this Church-yard, there he falls upon his Marrow-bones, and thresheth at his Prayers. Presently, up from their Graves arise dead Souldiers in their Arms, and Clergy-men in Gowns; and away pack his Enemies, turn Friends, and tell him all. e'en thank 'em for nothing. For the living Man must ha' died, had not dead Men lived, for ought I see. But the liar might have made them pay the new Funeral charges though!  
Yet you shall hear another offer very fairly. 
Idem in M. Ex. 44.  As certain Men were digging for Silver in a Rock; that falls, and all were killed but one. He scapes death in a kind of Nook; but could not get out. His Wife taking him for dead, has daily Mass said for him, for a twelve Months time; and every day, but three, offers a Loaf, and Pitcher of Wine, with a Candle. A year after he is found alive; and tells the people that every day, but three, he had the Bread and Wine and Candle spoken of. The Woman was mighty glad for what she had done: and the Knave Inventor gets more custom for his Mass-Trade by the Bargain.  

Idem in O. Ex. 5.  Well, try the third. A Man renounceth the World, comes into a Monastery, and brings his little Son with him. The Abbot kissing him, asks the Father whether he loved him? Yes, saith he. He inquires a second time, and hath the same answer. Then, throw him into the fiery Oven, quoth he. He did it in obedience; and the Oven became immediately like due. But had this Authors tongue been there a while, 'twould scarce have been so glib for such a Strapper!  

M●scus Eviratus. Pratum Spir. c. 92.  And now we are at the Oven, Friar Gregory's Feat there, is to my mind afore the others far. For when he had heated the Oven, and could not find the Maulkin( for the Wags, his Brethren, had hide it for the nonce) in goes he himself, and wipes it with his Coat; and the fire never touched him. Or else this Teller's tongue was set on fire of Hell! 
James 3. Ibid. cap. 27.   
For all that the Popish Father's hand is not out yet. But this next of his is not so formidable as the former were, although you hear of fire in it too. Abbot Julianus sends greeting to an old Priest of Mardandos, and withall a piece of Cloath wrapped up with three Coals of fire in it. The Priest, to requited his kindness, sends back that very Cloath w●●p'd up, full of Water. Note, say the Annotations, that Holy Fathers command unreasonable Creatures! Yes! Omnipotency must Lackey, and play the Foot-boy in working Miracles to make Fools sport! Blasphemous liars!  

Ibid. cap. 107.  This other is not so foul indeed, but you will say as false, every inch of it, as the former. And yet 'tis mighty pleasant too. Abbot Gerasim meets a Lion on the Bank of Jordan, and plucks out a Stub from his foot. The Lion being cured would never leave him. He takes him home, and gives him charge of the Ass, which used to fetch Water to the Monastery. Being once a good way off, as the Ass was feeding, a Camel-driver out of Arabia spys the Ass and takes him with him. The Lion missing the Ass, goes home very sad. The Abbot inquires of the Lion for his Ass; suspects, he hath eaten him: tells him he must look hence forward to do the Asses work. He did it very orderly. At last the Lion meets the Camel-driver by good hap: sees the Ass, takes his Bridle in his Mouth, brings him home, and three Camels with him. The Abbot after a while dies, when the Lion was absent; Returning, and missing him, Abbot Cilix tells the Lion, the old man was dead: but yet would have him eat his Victuals. The Lion would not touch a bit: but roars and looks about for Gerasim. Cilix, and the other old men scratch his neck ( kind Beasts!) and tell him, the old man had left them. He roars most lamentably; and as by voice, so by face and eyes shewed his grief for not finding of him. When nothing would do; he bids him come along with him: and shows him the Grave. Down falls the Lion, roars and beats his head against the ground, till he dies upon it. Hath not this godly Lion a goodly liar to writ his Life! And is not Romish Monkery a Monster of Impiety that hath no security but in making lies its refuge!  
To pass by him that lifted up and carried a Beam to cover his Cell as big as the Mast of a very great Ship; 
Ibid. cap. 190. cap. 114.  a second that made an Infant, twenty five days old, know( and a wise Child 'twas, for that!) and declare his own Father: a third, 
cap. 94. cap. 83.  that making thrice the sign of the across upon poison, drank it without hurt: a fourth, that with some Prayers and three signings of the across made a Ship launch with few men presently, that before could not be stirred with three hundred in a fortnights time: a fift, 
cap. 58.  that drove a fierce Lion out of the Country by a mere message sent him by his Scholar: to pass by these and many scores of others like them, I shall transcribe one short Tale more of his, and let him go for a— as he is.  

Ibid. cap. 158.  The Monastery of Mardes built upon a very high Hill had at the foot thereof a Garden for its use, about six Miles off. And there they also had a gardener to attend it. Whensoever they had a mind for Herbs, they saddled their Ass, and said unto it; Go to the gardener and fetch some Herbs. Away goes this ( wise) Ass upon his errand: stands at the Gate, and knocks with his Head.( There the wise Ass played the Fool: 'twould have done better to have used his Foot.) The gardener loads him; and back comes he as he went, alone: and this is his daily Trade. But he serves none but the Fathers thus devoutly. The Inventor, doubtless, took his scent from Balaam's Ass. But then he shows himself very near of kin unto that Beast, by suggesting, unawares, the too great likeness betwixt both their Masters. For that false Prophet may truly call these Fathers, Sons; and this our Author shall put in for a Childs part, I warrant him; if falsehood can Legitimate and Entitle him.  
I have stayed the longer here, not for the Mans pre-eminence to all other Talemongers in that faculty,( though he be not a very Bungler, as you see;) but for the reverence paid him by the Romanists, who have thought fit to rank him with the Fathers of their Church.  
So was St. Gregory; and a Pope to boot. Who( if he be not abused, as we said before) hath in his Dialogues more abused the World by such pitiful Fictions, than any other: because he began the Trade so early, and truly, the whole driven were but his Prentices, as it were. Mark what Earnest his very first Tale gives for the whole Commodity.  

St. Gregory's Dial. l. 1. c. 1.  There was a Boy that aspired to Heaven by forbearing to eat Flesh: And when his Father had invited Guests, and he refused to eat any Meat with them: he was laughed at, and taunted by his Parents with, Shall we get you Fish in these Mountains. For there they heard of Fish indeed; but never saw any. Now mark the Miracle. Upon the sudden, Water being wanting for their service( and 'tis pity foresight had not prevented that!) the Servant-Boy runs with his Bucket to the Well, and there takes up a Fish with the Water, sufficient to serve him a whole day. Now what a silly Flam is this? That when God hath made no difference betwixt Flesh and Fish; but  told us, Every Creature is good if we receive it with thanksgiving, the humour of an idle Boy must be attended with a Miracle: or rather the World abused and Superstition confirmed by a Fiction.  
'tis like it too, that follows there. 
Ibid.  This Youngster growing up, and getting a Monastery raised, wherein were met almost two hundred Monks, seeth a mighty ston falling down the Hills side, which would have destroyed them all. He makes no more ado than calling often on the Name of Christ, and making the sign of the across against it, there he glues it to this day, still hanging as it were ready to fall. Mark; that the man takes it in the very neck, and sees it rolling;( but you must think it went down the Hill but a Foot-pace, or Snails-pace rather;) then, the Monastery, and about two hundred Men were like to be destroyed by one ston; further, Christs Name, and the sign of the across crossed its bad purpose; and lastly, it hangs just a falling still! These are shrwed circumstances to cramp the credit of a Tale, supposing Gregory were the reporter of it!  
But let the Reader judge himself, and I'll say nothing; 
Ibid. cap. 4.  only translate a third. A Nun spys a lettuce in the Garden which she longs for: and forgetting to sign it with the across, eats it greedily. The Devil ceaseth her upon it. And when the Father comes to dispossess her; the Devil spying him, crys out; What have I done; what have I done? I was but sitting on the lettuce, and she came and bit me. But the Father turned him packing though.  
And let him take the same course about the great Fire in a City, 
Ibid. cap. 6.  which increased upon the peoples industrious casting Water on it: but by the carrying of a Bishop, whose Gout had taken away the power of walking from him, and setting him, at his own desire, against it, was extinguished presently.  

Ibid. cap. 7.  So of Bonnosus his removing( by Prayer) a huge ston, that five hundred yoke of Oxen could not stir, for the convenience of a kitchen Garden: His making a Glass-Lamp broken to Shivers, whole the same way, to prevent the Priors anger: And his filling full all the Vessels in the House, with a very little oil, to supply the lack of oil that was like to be in the Monastery.  

Ibid. cap. 9.  What shall be thought of that Story of Boniface, whilst he was but a Boy? When his Mother beat her self for vexation, that he had given away the Corn whereupon they were to live the whole year: he makes no matter of it, but gets him to his Prayers in the Barn, and that was presently filled with Wheat, as it was never so full before. And of his making a Fox bring back a Hen, that it had stolen from his Mother, and then falling down dead, by this mighty Prayer of his, said in the Church though, Is it thy pleasure, Lord, that I should not eat of my Mothers nourishment? For behold, the Fox hath eaten the Hens she keeps.  

Ibid. cap. 10.  Or of this of Fortunatus, that made a Mad-horse, which did men hurt, tamer than ever he was; only making the sign of the across over his Head: and his curing a Goth's broken Thigh by throwing a little Holy Water on his Limbs, and nothing else; and which was done by his Deacon also. Yet the Man that was forced to keep his Bed and could not stand before; now riseth, gets on Horse-back, and rides as well as if he never had been amiss.  
But I must remember what I said towards the latter end of the former Chapter, that if I went far in upon these Dialogues, a whole Summers day would not fairly bring me out again. And you may easily guess as much by what you see from the first ten Chapters of the first Book: where notwithstanding more than twice as 
Very near twenty more.  many as they I have mentioned, may be found, besides them. I shall therefore only give you further one a piece out of every other Book of his, and let him rest.  

Dial. l. 2. c. 6.  A Goth that turned Monk was set to cut up Brambles, that grew upon the Bank of a certain Lake: and striking with all his might, it so fell out, that his Bill slay from the Helf into the Lake; which was so deep, there was no hope of finding it. He runneth to a Monk, tells his loss, and does Pennance for his fault. Anon, St. Bennet heareth of it. To the Lake goes he, throws the Goth's Helf into it, and straight the Bill comes from the Deep, joins to the Handle; and the man hath it again; the Saint bids him work, and not be sad about the business. If this be not Hiccius doctius, vade celeriter: what is?  
Yet Bishop Sabines Feat, I take it, 
Dial. l. 3. c. 10.  comes not short of this. For when his Deacon tells him the Poe had overflown Church-Lands; he bids him, Go and tell it, The Bishop commands you to keep off, and get you back into your own Channel. The Deacon smiles at it. The Man of God then dictates this Precept to his Secretary: Sabin, Servant of the Lord Jesus Christ to Poe sends Letters Mandatory. I command thee in the Name of Jesus Christ our Lord to come no more out of thy Channel in these parts, nor to presume to hurt the Church-Lands. Withall he charges his Secretary to throw this Precept into the River. Which done, Poe plucks in his Horns, and never ventures that way more.  
But how this last will prove, 
Dial. l. 4. c. 21.  I will neither meddle nor make. Yet so it was, the naughty Lombards hang up two Monks on one and the self-same three, and they were dead the self-fame Day. But in the Evening those that killed them, to their wonderful terror, and all the Prisoners there, heard them sing Psalms distinctly and aloud. Paul and Silas sung indeed in Prison: but they were alive. And I ever thought, as Hanging mars ones Whistling, so it cannot be a friend to Singing. This Tale then sounds a Note above Ela sure.  
Here's now a gleaning of that Harvest in the Dialogues ascribed unto Gregory the great, a Saint, and Pope of Rome! 'twas once said by the Poet, Quid Domini facient, audent cum talia fures?  
But I may be bold to invert it thus; Quid facient, audent Domini cum talia, fures?  
As much as if we should say in plain English Rythm, 
If Saints and Popes may publish Tales good store,  
Shall not the Priests and Monks lie ten times more?   
We will hear their offers towards it, and barely so; and but of very few among them neither.  

De Glor. Confess. cap. 98.  Gregory Turonensis was St. Gregory's great Friend: and he hath a Story of a very pretty middling size methinks, about an hermit; which was this. This Hermit( living not belike in Town or City) hath neither Brass nor Iron-Pot to use it seems; and therefore he employs a Wooden one to boil his Victuals in. But yet for all that the Pot was not consumed nor impaired by the fire. So he. This were a relic worth the having: yet I do not find it among all the Popish Stuff! Great pity 'tis not better searched for! For having felt the Fire so long, and to no damage; doubtless the other Elements could not hurt it in a thousand years!  

Spec. Hist. l. 29. c. 96.  'tis pretty well that Fire can't burn Wood; but what is that to it s not being able to touch Paper that is thrown into it? Why; St. Dominicks Arguments against the heretics, were so served a first and second and third time. But still safe and sound, as Vincentius doth assure us.  

J. de Vorag. Legend. de St. Domin.  Why, now I think on't, the contrary Element was altogether as kind to him. For as he was once passing over a River, he had the bad hap to let fall his Books into the Water. And when they had lain three days there without any thing to save them, a Fisher man takes them up, and they were as far from any hurt, as if they had been carefully laid up in any Study.  
But these are things without us still. Will you hear St. Katherines Inward Gift? 
Chr●n. Par. 3. Tit. 23. c. 14.§. 13.  St. Antoninus tells she was not only excellent for an Eye, which far outdid any Cats; but she had a Nose too, that scented far above all Blound-Hounds or encompass in the World. For she could not only see Souls( which was a lower dispensation and what some others sometimes had) but smell them also: and could not away with the stench of wicked Souls. Perhaps such Souls have the Hogo of garlic, Sulfur, or some nasty Carrion with them. Though hold: for then the naughtiness of a Soul would be as rank unto a duller Nose, as the stinking falsehood of this silly Story is!  
But what a strange accident befell seven Christians of Ephesus? Who to avoid the Persecution of the Emperour Decius, hide themselves in a Cave, and there took a pretty Nap of three hundred sixty two years, until the reign of Theodosius, 
Perti●or. Satisbur. Lect. 1,& 2 Julii 27.  when there arose the heresy which denied the Resurrection. But their Faces were as fresh as a Rose, and themselves thought they had slept but one Night. But Cardinal Baronius tells us, some Authors think they were really dead, and others that they slept almost two hundred years. 
Martyrolog. Jul. 27.  This takes our first Tale napping. But 'tis a pitiful Dream by what he adds. As first, 
J. de Vorag. hath the Tale at large: but makes the years but 196. Leg. de Sept. Dorm.  That there was no such heresy of denying the Resurrection at that time, for the confutation whereof, this Story is calculated: Secondly, And then they should have been really dead, to have made a good proof: And lastly, No Author of that time speaks at all of such an heresy, or such a Miracle to confute it. However the good Cardinal is content the Superstition should go on; and I do not grudge this Tale, the ground thereof, should pass for a Weather-beaten lie, as it is.  
And what if I can match this Story, within an Inch or two? And that, we say, is no great matter in a Load of Thorns; nor between a Pair of lies, neither. I do not mean by the Heathenish Boy Epimenides, 
Nat. Hist. l. 7. c. 52.  that Pliny speaketh of, who slept fifty seven years only; but by a Christian Monk, who, wondering at the Passage, A thousand years in thy sight are but as yesterday, preys to have the meaning revealed to him. As he was thus musing, a very fine bide flys to and fro before him; so long, till she had brought him into a mighty Wood, where she kept him waking, but neither hungry nor thirsty, 
Spec. Exemp. Di●t. 9. Ex. 65.  by reason of her sweet singing, just three hundred years,( not one day more or less) till all his Brother Monks were dead. Now though this might edify him much about that Scriptures sense, it made a sweet bustle at his coming back unto the Monastery, for his entertainment there again.  
These are loud music now! But for a Chamber, where you may not go above a whisper, Caesarius his Priest without a Tongue does very well. Poor man he was saying Mass, and the naughty heretics, 
Dial. l 7. c. 24.  the Albienses, plucked his Tongue out by the roots. He calling on the Virgin Mary with all devotion of his soul,( but he did not speak loud enough to be heard a Mile off, you must note!) she comes and bids him open his mouth, and she( did not spit in't, but) puts a piece of flesh in, and he was as well tongued as ever; speaking out, and plainly, his have Mary to the end.  
She did a pretty courtesy too, for a small one, to the Woman of whom the Jesuit Boniface speaketh. 
Hist. Virgin. lib. 3. cap. 18.  A Gentleman having a mind to go a Fishing, bids his Maid get ready his Angle Rod. She, wiping off the dust too hard, breaks the small end thereof. His Wife seeing it, and knowing her Husbands passion, betakes her to the Virgin Mary, and her own Nurse, that had done Miracles whilst she lived. God is wonderful in his Mother, and to be admired in his Saints, saith the Talemonger. The Rod is presently made whole, whilst she kept the two broken pieces in her hand. And this Relater was not struck dumb with a lie in his mouth!  

Spec. Histor. lib. 25. cap. 10  But Vincentius hath a merry one indeed. Nineteen Men and Women were singing, and dancing in a Church-yard one night, where the Priest was to say Miss. And they were so loud at their Songs, that he, against his will, speaks their words when he would say better. They would not leave off, though he desired them. He cursed them, then by God, and by St. Magnus to sing and dance this fashion for one whole year. The Priests Son plucks away his Sister by the Arm; off comes her Arm, but not a drop of blood. And she held out her dancing and singing the whole year with the rest. They had no rain, nor could, nor heat, nor hunger, nor thirst, nor weariness troubled them all this time. At the years end a Bishop absolved them of their Curse, and they left off that sport. And is not this a damned Miracle? And now can any man think that a lie a yard thick could choke such a Talemonger!  
'tis all as pleasant which Lipomanus tells us of. 
Sanctor. Hist. epitome. Par 2. Vit. Nichol. prop. fin.  A Vandals charging St. Nicholas's Image to take care of his Money and Goods, whilst he upon necessity should be absent. But it so falls out that, for all this, the Thieves took away all besides this Image. At his return, and seeing it so; he makes a lamentable stir, and thus taunts the Image: Nicholas, You are a special keeper! What hast thou done? Give me my own again, or I will make thee pay for't: And to the whipping of it unto purpose falls he. When he was tired, he tells it, I will surely burn thee, unless thou give me my own again. The Saint, as much concerned as if himself had been whipped, hastens to the Thieves, as they were dividing their Spoil. Says he to them, unhappy Wretches, what do ye do? Know ye not that I was where you did this Roguery? Did not mine eyes see you, when you stolen this, and tother thing? I have suffered for your fault. All was under my Care. If ye do not restore, I'll not spare a man of you: You die to morrow, one and all. They being sweetly frighted, that very night carry back all to the place they had it in. What Mountains now can stick in these Mens throats!  
Or theirs either that report St. Christopher carried Christ a Pick-pack over an Arm of the Sea, and did a many other goodly Feats besides; 
Martyrol. J●●l. 25.  as Baronius tells us many of their Authors do. Yet himself, as good a friend as he is unto such vanities, 
Hor. B. Virg. Sec. Us. star. p. 83.  can tell us there, that this Saints Acts are much depraved, and horribly disagree among themselves, and all need correction. Then, they are false enough of conscience, it should seem. Nay to assure you 'tis a sorry Fable, he tells us of a Bishop that turns all into an Allegory; and seems inclined thereunto himself. And in earnest, is it not a Thick-skull'd Invention, that our Lord should need a Porter, when Sea and Land are all one to him for walking on?  
Ay: but would you not admire that St. Benedict should see his Sister Scholastica's soul? 
Chro. Tit. 15. cap. 13.§. 6.  Yes, yes, he did see it, saith St. Antonine, just like a pigeon( of all the World!) and going, when she died, straight up to Heaven. Come, you heretics, that deny any Women have a Soul, and see yourselves confuted plainly; for Women have souls! nay certainly, and so have some Men too; however it fare with these wild Historians.  

In Vit. S. Francis. cap. 13.  For when St. Francis died, a Friar that was his Disciple, saith Cardinal Bonaventure, saw his soul like a glorious Star in a white Cloud carried right up to Heaven. This Star was as big as the Moon, as bright as the Sun, saith the Arch-Bishop of Genoa.  

Legend. de S. Franc.  If those Souls came safe to their journeys end 'tis well. But I can't but pity the poor Mans body that was so long without a cause exposed to Wind and Weather. 
Vinc. Spec. H. lib. 26. cap. 33.  For Father and Son going a Pilgrimage to St. James at Compestella, light upon an unlucky Host, that first makes them drunk, and then puts two Silver Cups into their Wallets; and next morning crys Thieves, after them. Being taken and tried, one must be hanged; and after some compliments, the Son thinks it manners to be hanged for his Father. The Father goes on his Pilgrimage, and returneth thirty six days after to the Body of his Son still hanging, maketh grievous lamentations. But the hanged Son began to comfort him, saying, Most dear Father, weep not, but rejoice; for I was never better in all my life: St. James supports and comforts me to this time, with Heavenly sweetness. The Father overjoyed, makes known the Business; the People flock together, the Man is taken down, and Host hanged up in his room. Some would say no matter, had this Author born him company too. But that were hard! Had he been but bored through the Tongue; if it had not cured him perfectly, 'twould no doubt have made him lie more cleverly, for time to come.  
But for a Tongue to pierce an Inch-Board, 
Hist. Lauret. lib. 2. cap. 18.  commend me to Tursellinus. Who tells us of a Dalmatian Priest deeply devoted to our Lady of Lauretto taken Prisoner by the Turks. When they persuaded him to be their Convert, he calls on Christ and Mary, to vex them. Being asked why he used those Names; because they stick, quoth he, in my Bowels. The Turks threaten to pluck out his Bowels, unless he would curse Christ and Mary. My Bowels, quoth the Priest, you may take away; but Christ and Mary, you cannot. It made them mad, and he perceiving what was like to come on't; preys, and vows to the Virgin, if he lived to wait upon her. They cut him up, and put his dials into his hands half dead, and just a sinking down with this bitter jeer, Make hast, and carry thy Bowels, as thou hast vowed, to Mary of Lauretto who sticketh in them. He gets him forward, and many days journey being quickly over,( yet I do not find he road Post,) he came to Lauretto with his Guts in his Arms; there pays his Devotions, and expires. But this Author, to be sure, could neither have Guts in his Brains, nor Modesty in his Face, nor any Honesty in his Heart, in telling such a terrible Thumper!  
Unless you think he did it but in imitation of their Holy Breviary; 
Fest. Octob. die 9.  and then his right Intention merits a Saintship for it. For there we red that St. Denys( the Patron of France) when his Head was cut off, carried that Head of his two Miles in his Hands. But they do not tell us what he did with it afterwards: though had he clapped it on again all that while, in my mind it had been the wiser course. But the Story being left as it is, a Man may be shrewdly tempted to believe, that Rome hath a very bad Heart, but no Head at all, not only oftentimes to abuse the World with Fabulous Saints, but with most monstrous Fables of their Saints also. But these are Romish Delicacies!  
However I must be sparing in them, lest my Reader surfeit. 
Vinc. Spec. H. l. 23. c. 20.  By S. Gregory's leave then, I take St. Attalus his Feat to be somewhat braver than Sabinus's was: altho the Poe be the bigger River. For when the little River Bobius had drowned the Mill and Shop belonging to the Monastery, he sends his Deacon to command the River not only to retreat, but take another course. Back go the obedient Waters; and like a living Creature, stay themselves up against the ste●p sides of the Hill, till they had made a Channel for themselves.  

Antonin. Chr. P. 2. Tit 15. cap. 13.§. 2.  Well but St. Benedict, when an elder Monk was possessed of the Devil, makes no more ado but gives my Man a Cuff on the Ear, and sends the Devil packing. A pretty Medicine verily!  
We heard of a Monk that swept the Oven with his Coat. But what is that to what this Woman did? 
Vinc. Spec. H. l. 24. c. 69.  St. Aurea went in, and brought out Hot Embers and Live-Coals with her Hands, and made the Oven clean so. And to convince you this is the louder of the twain, the Bells rang themselves the while: and so the Sisters heard them do.  
You were  told too of a Fire stayed by setting a Gouty Bishop against it. 
Antonin. Chr. P. 2. Tit. 13. c. 6.§ 13. Vinc. Spec H. l. 23. c. 25.  But Arnulphus did as much, only by making of the sign of the across against it.  
And what did Hildeuntus do, I pray? Upon my word, for the Inches of it 'twas very notable! I do not mean his raising to life a Boy that died unbaptiz'd. But going to say Mass, and pulling off his Gloves, he hung them( as you would do upon a Pin, or Nail) upon a Sun Beam for three Hours together.  

Ibid cap. 4.  Yet now I think on't, St. Deicolus did more. For he hung his Cloak( and that's heavier than Gloves) for as long a time there. And he might have hung it longer, had it pleased him. For the Sun Beam waited till he put it on again.  
But three whole years will not suffice to collect all Fables of this kind. 'twill not therefore be amiss to be looking homeward: where we shall not find a barren Wilderness neither.  
6. And now at taking leave of foreign Examples, it may not be amiss, for the more effectual conviction of the abominable Falshoods used by Romanists in obtruding on us Lying Wonders for real Miracles, to show that some, and the most worthy Persons( having all the reputation of Ancient Saints and Fathers) to whom they have ascribed Miracles, flatly deny any Miracles wrought by them. Which had we no concurring testimony else, plainly gives them the lie unto their Teeths. I shall only mention three.  
1. St. Gregory, 
St. Gregory wrought no Miracles.  and the reputed Author of those Dialogues we heard so much of lately, is reported by all their Authors to have Heaps of Miracles: particularly by the Authors of his Life before his Works, both in the former and latter 
Sic Vince●. Spec. H. l. 22. c. 20, 21, 22. Antonin. Chro. Par. 3. Tit. 12. c. 3§. 8. &c.  Edition thereof. Though Platina, it must be confessed, speaking very highly and largely also in his commendation, as superior to all the Popes that ever came after him, hath not one Tittle of any Miracles that he wrought; which would have been very strange had he ever credibly heard of any. But howsoever his Miracles as I said, ring loud among the Romanists. Yet if we may believe himself, he was so far from doing Wonders in the sense we speak of, that he concludes that Gift had left the Church before his time. I will make the Reader judge upon the hearing of his own words. For he, expounding the last of Mark 17. &c. These Signs shall follow them that believe, 
In Evangel. Homil. 29.  &c. Demandeth thus; And what, because you do not these Signs, do you not believe? But these things were necessary at first planting of the Church. For that Believers faith might grow, 'twas to be fed with Miracles. Because when we plant Orchards, ourselves do use to water them till we see they have well taken root. And then we give that off. Therefore Paul saith, Tongues are for a Sign, not to Believers, but the Unbelieving. We have moreover something of these Signs of a more curious consideration. For the Holy Church doth daily in a spiritual way, what she did by the Apostles in a corporeal manner. And so he interprets every passage there by an Ingenious Allegory, about weening from the World, converting to God, edifying in Holiness, &c. which are spiritual Miracles. Which, saith he, are so much the greater, for that they are spiritual: so much the greater, for that not our Bodies, but Souls are raised up by them. With more unto that purpose, evidencing plainly that he was so far from working the Miracles spoken of, that he thought not any other did, or was to do them.  
Have we not faithful Authors, think ye now, of Popish Miracles?  

2. Nor Damascene.  John Damascene is the next, 
Helvic. Chr.  more than an hundred years after Gregory. 
Spec. Hist. l. 17. c. 103.  Vincentius tells us his Affair: but 
Annal. ad An. 728. n. 2, 3, 4, &c.  Baronius is a more Splendid and authentic Author. He saith, John Damascene being in command with the King of Saracens, wrote many Invectives against lo Isaurus, Emperour, for his opposing Image-Worship. The Emperour being vexed, and not being able otherwise to be revenged upon John, because he was out of his reach, contriveth,( saith the Tale,) this Plot against him. Having gotten some of Johns own hand Writing, he frames a Letter from him to himself, in alike style and Characters unto Johns, for betraying the City and Country of that Saracens King where John commanded into his, the Emperours hands. This forged Letter the Emperour sends with another of his own to the said King, pretending great kindness, and faithfulness to the League between them; notwithstanding his temptations by many Letters of a Christian under his command. This one of which number he thought meet to sand unto him. The Saracen King is so offended hereat, that John Damascene's right-hand, that acted the Treason, must be cut off; for Example, hung up in open Court. 'twas done. But at Evening when 'twas thought the King might be somewhat pacified, Damascen sends an humble Petition, that since his Pain was intolerable and would not be abated whilst his Hand hung up in the Air, it might please him to let him take it down, and bury it in the ground, for the assuaging his Pain. His request is granted. But instead of burying it he makes hast therewith to his Oratory at Home; and there falling down before the Image of the Virgin Mary, puts his Hand to the Wrist from whence 'twas cut off, and with Groaning and Tears imploreth her help: concluding his Prayer, That she could do what she would, because she was the Mother of God. He preys himself asleep( his Pain and Devotion were cqually great the mean time!) and then sees the Virgins Image look pleasantly upon him, and saying; Behold, thy Hand is whole, He wakes over-joyed, you must think, and finds it most true. To this purpose the Cardinal: nor need we other Examples.  
And was not this Poor John instrumental in a notably Miraculous Cure upon himself? But truly there be many scurvy Circumstances in the Story, if we shall attend them, that will say nay; before we come to harken what himself shall speak unto the Point.  
For first, 
Ubi supra.  Vincentius and St. Antonine, 
Chron. P. 2. Tit. 10. c. 10.§. 4.  I am sure, do tell the Tale so different, and sometimes contrary to Baronius, that this falling out betwixt them, would make one confident, 'tis no honest Story. 
Spec. Hist. l. 31. c. ult.  Vincentius lived betwixt four and five hundred years ago. 
Ad sinem Chron. ipsius.  Antonine died about two hundred years since; and 
Anno 1607. Helvic.  Baronius not seventy years hence. Yet those much Elder Men have not a Tittle of lo Isaurus and the King of Saracens; as 'tis impossible they should, since in their reckoning John Damascene flourished in Theodosius the first's time, above three hundred years before lo Isaurus reigned. Besides, there is as little about the Quarrel for Image-Worship; as there could not be more; because that was not then in fashion. So the Letter was feigned by one that had been his Scholar among the Saracens, they say; and being to them directed, to invite them to surprise the Christians and Johns own Country, was found in the Emperours Court; and so brought on his Punishment. Again, his hand was hung up, not in the Court,( as Baronius) but in the Monastery, saith Vincentius; before it, says Antonine: yet afterwards, both of them make John say, 'twas hung up in the Church. These and other jarring Passages there, make foul suspicion, all is not right.  
Secondly, The Cardinals Story smells of a Monkish Fable strong, in making Sacred Majesty( not to commend that Emperour for his zeal against Idolatry) debase itself so low, as to engage in a pitiful mean, as well as vilely sinful method of Revenge; and against an Abject Monk, worthier far of his perfect scorn than mortal spite.  
Thirdly, And do we not see the Sottish Forgery which makes the very Saint a sorry liar? To pretend the reason of his svit was, that he might bury his Hand to ease his Pain,( whether with or without a Tang of Sorcery, I will not determine,) when the use he maketh of the grant declares that no such matter was intended by him.  
Fourthly, The Story only serves for Image-Worship; and therefore being calculated to the behoof of an utter and abominable lie, 'tis reasonable; just and equal to be concluded such itself.  
But notwithstanding, Store is no sore, as our Proverb saith; we have not need of any of this to prove the Story guilty. For Damascene himself denies expressly himself to be a Miracle-Monger. 
De Orthodox. Fide. ●. 1. c. 3. ad initium.  His words translated are, The Disciples and Apostles of our Lord teaching by the fullness of the Holy Spirit, and working Divine Signs by the Power and Grace thereof, recovered Men from the depth of Ignorance, fishing them out to the light of Heavenly Knowledge, by the Net of Miracles. So also their next Successors in Grace and Dignity, both Pastors and Teachers that had the Illumination of the Spirit, enlightened the Blind, and converted the Erroneous, as by the Power of Miracles, so by the Gift of Preaching. But We that neither have the Gift of Miracles, nor of Teaching, &c. will treat a little of this matter. So himself, and of himself too.  
There's Number two, to prove them guilty of the just charge of Forgery!  
A third, will stop their Mouths. That is St. Bernard; 
3. No, nor Bernard neither.  the youngest I confess, but not least able, or least honest of the three. The scribblers of his Life, at the end of his Works, tell us of Heaps upon Heaps that he wrought of Miracles, more,( for ought I know,) than Christ and his Apostles all put together did. Such swarms are lying in the fourth Chapter of the fourth Book there, 
De Not. Eccl. lib. 4. cap. 14. Chron. Par. 2. Ti●. 10. c. 11.§. 3.  that Bellarmine cracks of him, as having outdone all Saints whose lives are exstant. But St. Antonine, next to a Cardinal as Arch-Bishop, and above him as a canonised Saint saith, None like St. Martin, for this faculty. One is shrewly out, but neither was Pope: therefore both fallible. howe'er, the Cardinal tells us, Bernard wrought thirty nine Miracles in one day. A good days work, believe it! And you may guess, 'twas in a Summers day too!  
But, if the Reader will allow me, I will begin with very strong Presumptions, and end with certain Proof from this Saints own mouth, that he wrought no Miracles.  
And pray now, how ill-favouredly, and very suspiciously doth it look, that in the Apostolical Letters of St. Bernards Canonization( which are four in number, at the end of his Life,) there is not one Tittle to be found of any Miracle that he did; though the Pope commend him highly for his Life and Doctrine, and several of his Virtues are particularly specified? Had he then been famous for the Gift of Miracles, who can imagine, that had been omitted? Especially since that is a Circumstance so considerable, which as it useth to be the grand Inducement to the Popes, for conferring such an Honour; so 'tis the ordinary course to express it in their Bulls. 
De Sanct. Beat. l. 1. c. 9. Nisi claruerin● magnis& certis Miraculis.  Bellarmines words are, Saints are not canonised ordinarily, by the Pope, unless they were famous for great, and certain Miracles. And is it likely then, not one of many great and certain Miracles should be mentioned in the Bull of Canonization? I observe that in the twelfth Tome of Baronius Annals, there are at least seven Instances of canonisations made by Popees, with the Apostolical Letters thereof. And in every one of those, as there is mention made expressly of the virtues of the Saints canonised, so of the Miracles which they wrought also, either in their Life-time, or after their Decease, or both; as the reasons of that Honour done him. So dealeth Pope 
An. 1106. n. 14.  Paschalis the second with St. Peter, Bishop of Anagnia: 
An. 1134. n. 2.  Innocent the second with St. Hugo, Bishop of Gratianople: 
An. 1152. n. 4.  Eugenius the third with St. Henry the Emperour: 
An. 1189. n. 13.  Clement the third with St. Otto, Bishop of Bamberg: 
An. 1192. n. 1.  celestine with St. Ubald, Bishop of Eugubium: nay Alexander the third, who canonised S. Bernard also, doth thus both with 
An. 1161. n. 1.  St. Edward our King, and 
An. 1173. n. 6, 7.  St. Thomas Arch-Bishop of Canterbury.  
And why the Annalist should not exhibit the Letters Apostolical for St. Bernards Canonization, as well as others passed by the same Pope( since he wants no Veneration for the Saint, 
August. 20.  and makes mention thereof in his Martyrology as done by Alexander the third at Anagnia, in the sixth year of his Popedom, Anno Dom. 1165.) I cannot divine, except it be in displeasure at them as having not a Syllable of any Miracles that he did; which was a sore rebuk to those many Stories of his time, that went current to the contrary.  
'tis evident by their Ceremonials, that Excellency of Life, Opinion of Sanctity, 
Sacrar. Ceremon. l. 1.§. 6. c. 1. &c.  and Shining of Miracles, are the things inquired after by the Pope in order to his Sainting any one; and those himself reporteth in his Consistory by word of Mouth unto his Cardinals for the obtaining their concurrence in the work: and nothing more unreasonable than that his public Writ should recite the former, and conceal this last, which themselves aver to be an uncontrollable Proof thereof! 'tis plain enough, they never would be so cruel, to stifle Miracles if there were but any spark of life at all in them. Which makes me willing to submit it to the Reader, Whether it be not past suspicion that those heaps of Wonders ascribed to St. Bernard are not of the self same make with those many others lately heard of as assigned unto other Authors: that is, mere Forgeries.  
But to strike home, and make no more ado. Bernard himself, in mine opinion, plainly denies that he had any power of working Miracles. Witness, first his Exposition of Mark 16.17, &c. 
In Serm. 1. de Ascension. Domini.  These Signs shall follow them that Believe; In my Name they shall cast out Devils, speak with new Tongues, &c. Where are they, saith he, that have those Signs? Who casts out Devils; speaks with new Tongues; takes up Serpents? And anon,( after Gregory's Copy whereof but lately) he goeth on, The work of Faith that worketh by Love, is the compunction of the Heart, whereby doubtless Devils are cast out, when sins are rooted out of the Heart. Then Believers in Christ speak with new Tongues, when old words are gone from their Mouth, and they henceforth use not the old tongue of their first Parents that swerved to words of naughtiness, for justifying excuses in their Sins. But, when by compunction of Heart, and confession of Mouth, their Sins are destroyed; to prevent a relapse, and that their latter end prove not worse than the beginning, they must needs take up Serpents, that is, extinguish poisonous Suggestions; and so on Allegorically with the rest. Now these being the thoughts of Bernard about the way of working Miracles in latter Ages of the Church, viz. that it should be in a Spiritual manner, 'twere mighty odd to apprehended him a Doer of them properly.  
But that other Passage of his is more express. Where having spoken of St. Benedicts Miracles; How is it, saith he, 
Serm. de Benedict. in med.  that I propose his Miracles to thee? What, that thou shouldst do Miracles also? No, by no means. And anon: Therefore though we have no Miracles of our own, the Miracles of our Patron ought to be a great comfort to us. And is not here a plain denial of Miracles wrought by himself, or any of his Society? Or must we trust false Priests and Monks concerning him, rather than his own Testimony? They that can easily make the loudest Witness dumb, or contradictory to himself; that can feign Books, and father Authors to them at their own discretion( as you heard before, is a Faculty that Romanists have at their Fingers ends) will surely find no difficulty in forging Tales, even what they please; especially about times of deepest Ignorance, and when the men are dead to whom they fasten them, who therefore cannot right themselves and reveal their Knavery. As doubtless is their dealing with St. Bernard also.  
Which for my part I think is manifest from the Tales themselves they have written of him, without being beholden to any of these observations made by me. Let any man but diligently red the five Books of his Life, and he will find such Instances of witless Wickedness, or Witchery rather, ascribed to him, that he must needs say falsehood is printed in Capital Letters on their very forehead. As his curing one in Spain whilst he was in France; an hydropic Man by putting his own Girdle about him; anothers intolerable headache by sending his Cap to wear; cattle of the murrain by giving them Holy Salt: a dying Priest by his Coat, when he was absent; a Devil cast out by his stolen, being seen in the choir as they were singing, when he was at home the while not well; killing vast members of flies by Excommunication; and multitudes more of such like monstrous Prodigies. Especially St. Bernard's Ale! The Account whereof is this.  

De Vit. S. Bernard l. 1. c. 12.  Once upon a time there came a Company of noble Souldiers to his Abbey, to see the Place, and Reverend Abbot thereof. 'twas now almost Lent; and their common business was to go about the Country for the Trade of Tilting. The Goodman desires them to lay by their Arms, till Lent at least. No; they would not. I trust in God, saith he, that he will give that Truce which you deny And calls for drink; which blessing, he bids them, Take up a Cup of Souls-Ale. They did. And being but just out of doors, it began to work( not upward, nor downward: only inward.) For God inspiring, and his Word( viz. St. Bernard's Ale) running speedily, they were converted, and became Spiritual Souldiers.  
When thousands were converted by the Apostles, and at one Sermon; was there ever such an Experiment made as this? Drinking, alas, is commonly made a means of mens Destruction, in Estate, and Body, and Soul! But was it ever dreamed of, that it should be an ordinance of Conversion? That Ale should turn Mens Heads, is but too common: but 'tis the first time, no doubt, that e're it turned their Hearts, and will be the last. But sure enough, either the Devil was in't; or the Tale's a Strapper! And these Fablers bring their Hogs to a fine Market at last; that the Saint must either be a Sorcerer, or themselves liars. But I am bound to choose the latter.  
7. And now we are got home again: 
2. domestic.  I mean within our Kings Dominions. Let's begin with Dunstan, once our Arch-Bishop of Canterbury. Being about to consecrate a Church, he observes it stood not right East. What does he, but putting his Shoulder to the Wall( you may imagine he lifted pretty hard!) the Church stands presently as it ought to do. 
Vinc. Spec. H. l. 24. c. 79.  I think the Author lifted hard for this dull Invention too! For you shall never persuade an idiot, that Omipotency would engage itself about such a Superstitious Trifle.  
Such another is the same Authors of his catching the Devil by the Nose with a pair of Hot Tongs, 
Ibid. 74.  when like a Man he peeped into his Cells Window and talked about Women to him. I tell you, he plucked so hard, that he got him inward towards him; and the Devil was glad to shift from him by breaking down the Wall: crying out, it did so smart, O, quid fecit calvus ille! O what hath this Bald-Pate done! And repeated it too, faith, 
Nov. Leg. fol. 90.  Capgrave. And had he not served him well enough, if he had plucked it off, d'e think?  
Antonine will give us a third of him. 
Chron. Par. 2. Tit. 16. c. 6.§. 2.  When a mighty Beam was falling out of its place, the Ropes that held it being broken, St. Dunstan had hardly bent his Fingers in making of the sign of the across against it; but up it honestly gets without any other help into its place again. Had we but as skilful Bone-setters now, as Dunstan was a Beam-setter, what little pain or trouble would disjointed Limbs be put to!  
But St. Guthlac, I believe, was as hard for the Devil at last, 
Church Hist. l. 21. c. 20. n. 7.  as e're St. Dunstan was. For though, as Cressy tells us, the Devil was very cursed unto him, one while in whipping, binding, and draging of him through Fenny Places; Guthlac paid off his old Scores at last, 
Nov. Leg. f. 162.  by Capgraves telling. Not only when he held him unto short Meat, by making him to serve as Labourer at his Building, without a Penny of Money, or Bit of Bread, as far as I can find. But specially when he tied him short indeed, by shutting him up in a boiling Pot. This was worse than a Pinch of the Nose, I trow! And how he scaped either being drowned, or scalded unto death, pray, who can tell? Venus's Souldiers under that mishap would not change for either of these.  

Church Hist. lib. 9. cap. 6. n. 12, 13, 14.  And now we are with Friar Cressy, let's stay a little with him. For really his Book is very good Company in long Winter Nights; but that the Bulk and Price are much too big. St. Patrick was a Britain born, though he be esteemed the Apostle of the Irish. Who traveling to an hermit called Justus, has given to him a Staff, affirmed by that Donor to have been received by him from the hands of Christ himself, that appeared to him. At a distance hence St. Patrick meets with several other hermits, some very decript, who were the Sons of others that were fresh and Youthful, by the virtue of a Blessing with this Staff. They tell a like Story to the former: and that it was to be delivered to one Patrick. The virtue of which Staff is very great, and great Veneration is paid to it, saith my Relater of this Christmas Tale. And indeed though Mr. Cressy hath as catholic a swallow as another man, this Story makes him keck in going down. For at the first he saith, he would not interpose his credit for the truth of it; and at last, doubts what fortune so stupendious a Story may find. Howsoever 'twas worthy to be inserted into his Church History; that truly is crammed with such Trash.  
As to show a match for that. St. David, he reporteth, 
Ibid. l. 10. c. 8. n. 1, 3.  was one of the greatest Lights that ever the Church enjoyed; yet was a Royal Bastard by a Nun. For which I think the Britains will con him little thanks. But he was to preach at a British Synod, 
So also Capgr. Nov. Legend. fol. 85.  and he bids the Boy that waited on him whom he had raised from the Dead( well offered at first dash!) to spread a Napkin under his Feet( a deep Mystery!) and whereon standing, to work goes he. In Preaching, Heaven sends a Snow-white Dove upon his Shoulder( an handsome Progress!) and Earth riseth up under his Feet, till it becomes an Hill, from whence his Voice was heard like a Trumpet, far and near by all. Plaudite! For if this be not a loud one; what is so? Either the Synod met in a Church( the usual place for such Assemblies) and then 'tis ten to one but there was a Pulpit or something like it, for this Preacher to act his part in: or if it were abroad,( which is not to be paralleled, I suppose) 'twas sure a Clergy-Army of fifteen or twenty thousand that needed a Hill-Pulpit to make the Preacher heard. And yet, methinks, a Mountain is as much too high for those that stand in the Valley, as the Plain would be too low, for the benefit of hearing. Lastly, for the Earth to rise up to a Mountain or Hill, where Hills and Mountains are not scarce before,( as is the case with Wales,) and barely for the service of a Pulpit, and for one single Sermon too, are all, I think, such unlucky Circumstances, as leave the Author more a Fool than Knave, and better worthy of the Whip than Whetstone.  
Nay St. Kentigern, though a Scotchman, 
Ibid. l. 12. c. 2. n. 2.  yet flying into Wales hath the same gift of Pulpit-making; that is, raising Mountains under him whilst he preached, that St. David had. And what will you say if Wales, at first, became thus filled with Mountains? The Notion is new: and if it take, 
Mat. 5.1.& 14.23.& 15.29.& 17.1. &c.  Father Cressy and his Friends must have the thanks and honour of the discovery! Well our Blessed Lord used Mountains often to preach, and pray, and work Miracles in likewise; but never wrought a Miracle of raising a Mountain for any of those purposes.  

Ibid. l. 11. c. 18. n. 3.  But what will you say to St. Davids inviting St. Kined to his Synod; and his denial to come, because he was lame and crooked, unfit for such Holy Company, and unable for the journey? Why, mark it now. St. David preys him straight and sound. Would not any man think, he would gladly come now? See the cross-grained Saint! He unprays that Prayer; and is lame and crooked again.  

Nov. Legend. fol. 205.  But now I speak of St. Kined, let's but step to Capgrave, and call upon him, we'l come back again. This their Saint, saith he, was a Bastard by Incest( no fault of his you must note) and being baptized, was put in a Twig-Cradle, and cast into an Arm of the Sea. Multitudes of Sea-Fowl take him up, put him on a Rock, make him a Feather-Bed( not with our Ticking) drive away Worms and Snakes from the place, cover him from Storms with their Wings. Before nine days were over an Angel brings a Brass Bell, and puts it to his Mouth. He sucks, and lives on that.( What shift he made before, I cannot tell.) He never fouled himself; the Food by reason of it's fineness affording no Excrements.( I forbid our Nurses to expect that, though!) His Swadling-Clouts were Bark, which grew as he did. One finds him that has no child; and carries him home to his Wife with joy. The Birds in two Armies divided, assault his House with one, his cattle with the other. Back they carry him, and are glad to leave him where they found him. As he grew bigger a Stag suckled him( he did not suck a Bull then!) twice a day, instead of his Bell. After, he fed on Herbs: lived eighteen years an Hermit; and was taught his Book by an Angel. At whose appointment removing to another place, he rests by the way, and up springs a Fountain to refresh him. He did thus often, till twenty four in all broke out. His Servant hide a Lance( no matter how the Master came by him or it,) and sorsware it. Thereupon falls mad; rangeth about, walks o'er Sea, runs through Hills, Vales, and Thickets; and lives like a Beast seven years. Then St. Kined thinks of him, and preys for him. o'er Sea comes he again. Enters the Saints Oratory, but is all hairy. The Saint was invited by St. David as you heard: and at last, good man, he died. So much; and too much of St. Kined.  
But you have heard the Story of St. Winefreds Well: 
Ch●rch. Hist. l. 16. c. 8. And Brev. Sarisb. Novemb. 3.  have the patience for a short account of the Saint also. She had vowed Virginity, and was wooed by a Kings Son. To make her escape, she pretends to dress her( for he found her much unready) and to return again. But with this Ingenious lie( as why should they not make the Saint lie a little, and not take all the pains to lie themselves?) out at a back Door makes she towards the Church. On the side of the Hill she is overtaken by her suitor, whose love was turned to rage, finding her still obstinate; off he cuts her Head, and up there leaps a Well. There's St. Winefreds Well then! Down goes her Head into the Church among the People with St. Benno. Sad amazement and lamentation was there at this Spectacle, you may think. The Man of God takes up the Head, seeks the Murderer, and finds him wiping his bloody Sword upon the Grass. He pronounceth his curse against him; down falls he dead; his Body melting( saith salisbury Breviary) disappears; many saying, the Earth swallowed it, and it sunk to Hell with his Soul. St. Benno often kisseth the Head, joins it to the Body, covers it with his Mantle, and away goes he to the Altar to say Mass. That done, to the Body he returns, begins a Sermon,( but raised no Mountain for a Pulpit,) then preys for the Virgin, whereto the People say, Amen. Presently the Virgin riseth up, as if it were from sleep; wipes her Face from dust and sweat, and goes to the Church to give thanks. Only where the Section was made, there was a circled like a white thread all her life. Thus this notorious Fable, which Friar Cressy calleth such a stupendious Miracle, as neither the precedent nor following Ages of the Church could afford one to equal it.  
I think indeed, the Man, though quiter besides his wont, thus far speaks very true, That there never never was such a Miracle in the World! Though Lying Wonders many, that come very near it.  

Jan. 15. n. 15.  And by his leave, his Friend Colganus( as 
Second Discourse p. 548.  Dr. Stillingfleet quotes him, for I cannot get the Author) renders him as foolish, as his own Tale doth false. For when Beoanus's Head, that was cut off, could not be found, St. Ita's prayers made it come posting through the Air, stand by the Body, and she joined them fast again, so that in one hours space the Man becomes as lively as ever he had been all his life. And this, I trow, is such a Twanger as quiter outringeth Mr. Cressy's loud, and so admired one!  

church Histor. l. 17. c. 3. n. 7.  Nay, I appeal to the Reader, how far St. Clare's is short of St. Winefreds. He a noble English man to avoid marrying a noble and beautiful Virgin, runs away to France. There a Lady falls in love with him, and he must leave the Monastery to scape her too. This turns her kindness into fury; and she sent two Murderers, who cut off his Head. He riseth straight, and with his Hands takes up his Head, carries it unto a Fountain whereinto he cast it; thence he takes it out again, and carries it into the Oratory of his Cell; and thence went forward to a little Village near the River Epta; and so ended his Procession! St. Winefred could not, or did not do any of these things. And whether be the greater Wonder, to live without a Head as he, or with the Head joined to the Body as she, let the Reader judge. And also whether both be not lies in-grain!  

Ibid. l. 21. c. 3. n. 6.  Why? Decumanus did well too. For when his Head was off, the Trunk takes it up, carries it to a crystalline Fountain, and with the Hands washeth off the Blood: at last Head and Body were honourably butted near the same place. And if the Trunk or Head, or both made the Grave, and performed the whole solemnity of the Funeral, without other help( for my Author is silent in the Case) I take it to be a spit and stride before St. Winefreds.  

Ibid. l. 27. c. 27. n. 1, 2.  Yea, now my hand is in with him, St. Edmund's Head shall make a fair offer to match the stupendious Tale you heard of. For when the spiteful Danes who cut it off, had hide it in a Wood, that the devout English might not have the happiness of such a precious relic; and 'twas not found in a whole years time: when the diligent Seachers were asking one another [ Where it was?] the Head answers aloud, Here, here, here; and so continues, till it had brought them to the place. And when they were come, they find a mighty fierce Wolf defending it from all other Beasts, which delivers it quietly to them, and attends it to the Grave. Now if this Wolf stood Sentry here the whole year out, and then was close Mourner too,( whereof we have no notice,) I should think this Fable had clean got the start of the other that so amazed the Friar.  
Nor may you slight St. Justinians Story before you hear it. When his Head was off by his wicked S●rvants hands, 
Ibid. l. 11. c. 8. n. 5.  the Body takes it up, down to the Shore it goes, and cross●th over the Sea with its Head between its Arms. There indeed it restend, and St. David butted it. Now what a matter was it that St. Winefred lived, when her Head was on again? Here's going by Land without stumbling; by Sea without sinking with no Head on, but between the Arms! Such lies that( as we say) have neither Head nor Tail, do these Folks thrust upon the credulous World!  
But must it be an Instance of the weaker Sex? 
Ibid. l. 23. c. 9. n. 8.  The Holy Virgin St. Juthwara then, after her Head was off, took it up in her own Hands, and carried it back unto the Church from whence she came, when her bloody Brother served her thus. Up springs a Fountain where her Head fell, as well as where St. Winefreds did. And somewhat more. For as Miraculously( yes, just all one!) sprung up a three, to prove( no matter how) the Virgins sanctity, saith the Friar. Fitter far, to make a pair of Wooden Spectacles for the Forger!  
Ay; and the Virgin St. Ositha's Body, 
Ibid. l. 17. c. 15. n. 5.  took the Head in her Hands, walked firmly to a Church, about a quarter of a Mile off, knocked at the Door with the Bloody Hands, and there left the marks of Blood. And there was a Spring too where the Head fell. But all the Water of the Sea would never wash such foul Mouths clean.  
Whether Friar Cressy, notwithstanding his great study and long practise in the faculty of a Talemonger, did not forget, in so extoling St. Winefreds Story, the fundamental maxim of his Art, Mendacem esse Memorem, is worthy to be inquired into.  
But to avoid more Ink-shed in these Tales of Blood-shed, let's fall on some that are of a Jocunder Humour. And believe it, they are much mistaken that think the Monks Poetical Wit lies only in a Tragical Vein.  
You know our Saviour fasted forty days; and Pulse and Water made Daniel and his Fellows fatter, than finer Food did others. But Popish Saints, forsooth, as far outdo those Instances; as the Devil can outdo God Almighty!  

Vit. St. Patr. c. 18. c. 171.  For( see the Hellish Impudence!) Joceline tells, that St. Patrick did not only fast twenty days together, at one time,( for that's a trifle;) but a whole Lent together, at another, without any human Food.  

Nov. Leg. f. 3.  Whoop! but St. Aidan,( as Capgrave tells us,) fasted full fifty days; and grew fatter too upon it. Verily had a Man but their Receipt, 'twere as pretty a way to gather Flesh and save Charges, as could be wished for. And I would have the Monks and Priests look after it. For let their Carcases be in never so good a plight, this Trading would wear their Credit, and their Consciences too( had they any left of either) to very skin and bone!  

Jocel. c. 3.  But they have more ways than one to be frugal. For St. Patrick learnt a fine trick of this kind, when he was but a Boy: that is, to pick up Ice in his Hat, and carry it Home, to make a Fire of. And if he did so whilst he was so young; he would save Wood and Coals with Snow and Water, you may be sure, as he grew elder!  

Idem. c. 77.  And though entertainments now are costly; if many, specially must be provided for: He could feed 14000 Men with one Cow, two Stags, and two Wild-Boars. And they cost him nothing but the praying for. And was not this Dog-cheap, as we use to say? Nay, there was a speech, that the Cow next day was alive again, saith my Author.  
Why? Is this so strange! St. Bernack's Cow was killed, 
Capgr. f. 37.  cut up put into the Pot by him that stolen her. But the Water would never be hot by all the fire that could be put under it; and the Saint restored this Cow again at last, and made a Wolf to keep her too. And to show his good Husbandry instead of keeping chargeable Horses, he calls Stags to draw his Cart. And when his work was done, lets them go to feed themselves again, without his cost.  
Nay Patrick preys back a Sheep, safe and sound; 
Jocel. c. 8.  that had been taken away the day before, by a ravenous Wolf.  
Yea, for avoiding other expenses, 
Capgr. f. 86.  how excellent were they! St. Decumanus crossed Severn, from South-Wales to Somerset-shire on a Bundle of Rods. And is not that a great deal cheaper than hiring Boat and Ferry-men?  
And Bernack went over Sea upon a ston. 
Idem. ubi supr. f. 37. Jocel. c. 90.   
Patrick divides a River, that himself and company might get on tother side.  
And St. Columba sowing but in June, 
Adamnan. l. 2. c. 2.  hath a brave Crop ready to be mowed in the beginning of August next.  
And the same Saint made his Hosts Cows that were but five, by his blessing, just one hundred more; 
Ibid. c. 10.  in all one hundred and five.  
And saved his own Writings from being hurt at all, 
Ibid. c. 6.  when they had lain twenty days in a River with other Books: nay, when those other Books were spoiled and rotten, his Papers were just as if they had lain all the while in a Desk.  
Nay, 
Cogitosus. c. 1.  St. bridget though she had given all her Milk away to the Poor; yet when she was to give her Mother an account, and was afraid of her displeasure, only preys, and hath as much Butter as any of those that gave no Milk away at all.  
So St. Milburg when the Birds hurt the Fields and took away the Corn, she but commanding them to be gone; 
Capgr. f. 232.  they take their leave, and no more trouble her.  
St. Luman went his Voyage prosperously, 
Jocel. c. 51.  being fervent in Faith and trusting to St. Patricks Merits, against both Wind and Tide. And are not all these Instances of huge frugality in their sense, and monstrous Lying to all Sons of Truth?  
But for Feats of Ingenuity and Activity,( though most of these do well, 
Nov. Leg. f. 69. ) I like marvelously St. Cutberts banging the Devil about the Hill with a Club, till he made him fly for't.( I warrant you, 'twas better sport than the Wrestling in Moor-fields is!) For saith Capgrave, The prints of their feet are to be seen to this day.  

Spec. Hist. l. 2. c. 77.  And 'twas as pretty for St. Dunstan to bang him so, that he broke his Cudgel in three pieces; as Vincentius saith.  

Lib. 33. c. 25. n. 9.  Is it not pleasant also, to hear that the Chariot that carried the Holy Treasure of St. Edmunds Body up and down the Country to scape the barbarous Danes, should, being put to it hard, go safely over a Bridge much narrower than itself; so that one Wheel rolled merely in the Air, saith Cressy. Yea one side of the Horses in all likelihood must make the same shift; to be sure they had the same success.  

Fol. 296. Quarum rotarum vestigium in hunc usque diem apparere dicuntur. Ibid. in Vit. ejus.  But St. Walstans hearse in mine opinion outpasseth this. For that( as Capgrave tells,) went upon the surface of a very deep Water, as if it had been firm Earth. Nay, and the Cartroot was to be seen to that day. And who can tell, but, if you will look the Place, you may see it still.  
What think, you of St. Alban? People thronging to see his Martyrdom, and crowding very hard by a deep River, many were drowned. There's an end of them, a man would think. Nay, hold there. The Saint perceives it, and preys that all might see his Passion, and to that purpose that the Waters might be dried up. What now? 'twas so! And those that were drowned before, are now found safe in the bottom of the River.  

Jocel. c. 83. c. 82.  Is this a thing you wonder at! St. Patrick raised one from the dead that was eaten by the Hogs, man. And another that was turned to very Ashes. Look you there now! How much behind St. Alban is he?  
But for Thumpers commend me to Abbot Bar, 
Capgr. f. 84.  and St. Brendons Stories. The Abbot had a mind to see Rome, borrows St. Davids Horse, and makes that his Ship to across the Sea with. Far off he meets St. Brendon, mounted on a Whale. They salute one another kindly: and part in peace to the end of their Journeys.  
But my Reader longs for Shore, and to take leave of such a dead Sea, by this time sure. Well: we see Land, and shall make it speedily.  
But St. Patrick's Goat! 
Jocel. c. 148.  Oh the Tale of that sweet Goat of his first! 'twas, ( poor thing!) stolen, killed, and eaten too. fie upon the Knave that did it! Nay, he denied it, and forswore it also. Mirum affatu said mirabilius apparuit actu, quoth my Author. The Goat that was stolen, killed and eaten, bleats in the Thiefs Belly, and so discovers his Roguery. And served him well enough, upon my word!  
We have done at Home too with one Story more of Friar Cressy's: which sets so large and fair a mark, 
Church Hist. l. 11. c. 5.  as hath not been outpitch'd,( in mine opinion,) by any one upon the spot. St. Kentigern's Mother bearing great devotion to the fruitful Virginity of the Blessed Virgin, and moved with Womanish presumption, beggeth of our Lord, that she might in some measure imitate the Blessed Virgin in the Conception and Birth of a Child.( A pretty Prologue to a wanton Play!) At length she found her self with Child. But often protests, and swears to boot, that she knows nothing of the Father; either, who it was; or when, or how it should be done. ( A dainty Protasis, this!) But by the Law of the Country, she must be thrown down headlong, from the top of an high Mountain. No other course with all such Women. ( See now the Epitasis!) She sighs, and weeps, and preys: but the Ex●cution●r does his work. Down falls the Creature: but so far from being killed, and dashed in pieces, that there's no bruise, or hurt at all. Then, with severity enough, she is carried a Shipboard many Miles into the Sea; and there turned out into a small Boat of Leather, destitute of all human help. Yet with greater speed than Oars and Sails could have afforded, she arriveth safely at a far distant Port. Landing, she is delivered, without a Midwife, of that admirable Saint, and so miraculously conceived Son. So the pleasant Catastrophe of this Tragicomedy!  
Either this Woman lived well, and spake the truth; or played the Whore, and  told a lie. If the former, which Popish Blasphemy maintaineth; what will become of the Christian catholic Faith, that never any but our Blessed Saviour was conceived by the Holy Ghost and born of a Virgin? If the latter, which is not to be doubted of; would the God of Truth set his Seal unto a lie, and the most Holy for the defence of most vile Iniquity, engage Omnipotency in such uncouth and unheard of Miracles? No, the whole Plot declares itself to be the pitiful Invention of a Pate so witless as well as graceless, that it knew not how to draw one Line of seeming truth or honesty thereupon!  

Miraculous lies of delivering Souls from Hell.  8. Yet, Reader, such is the Integrity of the Roman Synagogue, besides this little sprinkling thrown before you, to abuse the World with Horse-loads, cartload, whole Ship-loads more of other such like Sorry and Sottish Lying Wonders; able to make the very Ink they writ with blushy again! And verily such notorious Tales, in infinite heaps, their Books are crammed with, that those of Guy of Warwick, Bevis of tribulation, 
☞  and Tom Thumb may seem authentic Records when compared with them. Nothing could save us from flat amazement hereat, but that God foretells, the future apostasy from the Faith was to be promoted by men speaking lies in hypocrisy, 
1 Tim. 4.1, 2.  and having Consciences seared with an hot Iron. Which is fulfilled in the Papacy to an hair, as hath been, I suppose, abundantly evinced already.  
Yet if it should be possible for any to be doubtful still, I have six or seven Instances more, that are short and sweet, and which will make such a Saxifragous Dose, that no scruple can stand before it, let but the Patient, Protestant or Papist take it as a Christian.  
The Scriptures are express, 
Mat. 25.41, 46. cum Sexcent. aliis.  that the pains of Hell are everlasting: nor can there be a returning thence for those that are gone thither. 
council. Constantin. 5.& 6.  Origens error, to the contrary, stands condemned by Fathers and Councils. Nay, the Church of Rome, as contradictory as its other Doctrine, Discipline, Worship and Practices may seem to be, dares not openly but to maintain, that as the bliss of Heaven, so the pains of Hell will prove eternal. 
Bellarm. de Paenit. l. 4. c. 1.  What must those Stories be then, that tell us how the Popish Saints have delivered Souls, and not a few, from Hell itself! Are they not rankest lies! Have not their Authors Brazen-faces! Hath not the Church itself a Whorish-forehead, that seeth these things and never blusheth! Yea, is so far from punishing, or rebuking such transgressions, that she approves the things, as well as gives the Authors licence to publish them! Such an Autocat●critos, a self-condemned Wretch, is that Mother of Harlots, and Abominations of the Earth! But let us hear the Instances.  
First, 'tis a famous Story with them, 
Vita Gregor. ante Opera. Et Vinc. Spec. H. l. 10. c. 68.  that Gregory the great wept so long for Trajan, the Heathen Emperour, that he obtained deliverance of his Soul from Hell; with charge however, to ask no more so great a Boon for any that died unbaptiz'd. Yet, 
Moral 8. 14.& 9. 45, 46.  Gregory himself gives this Tale the lie, in an often flat denial of any relief from Hell.  
Secondly, 
Chron. Part 3. Tit. 24. c. 10.§ 1.  So did St. Nicholas deliver his own Brothers soul from Hell too! But then it was his own Brother, indeed; and it cost him fifteen days and nights praying and weeping too, as St. Antonine tells us. Yea this St. Antonine that elsewhere saith, 
Ibid. Part 2. Tit. 16. c. 8.§. 3.  In Inferno nulla est redemptio, non solum liberationis; said nec interpolationis, nec diminutionis, nec refrigerationis. There is no redemption in Hell: no reparation, no diminution, no refreshing from the pains thereof. The mischief of a naughty Memory!  
Thirdly, The sottish Monk Caesarius, 
Dial. l. 12. c 23.  when he had  told us of a Villain that had given himself to the Devil, and turned downright Magician, and renounced Christ, and lived thus in his wickedness for many years, and at the last was damned in Hell, and felt all the tormens there, reporteth that an Angel for some good works he had formerly done, upon his promise of amendment, released him thence and sent him into the World again. And is very peremptory, that it was not Purgatory, but very Hell from whence he came.  

Spec. Histor. l. 24. c. 77.  Fourthly, Why, Vincentius will inform you that our St. Dunstan, when King Edwins soul was gotten into the Devils clutches, ne're left his Prayers and Tears, until he knew it was got out again. And though the Devils scolded basely at him for it, he quickly stopped their saucy chaps, by saying, If the man sinned against Christ and him, and Christ and he thought meet to pardon him; what had their malapert wickednesses to do to find fault therewith? Blasphemous liar!  

Ibid. l. 21. c. 97.  Fifthly, But the same Author tells us,( that you may not think the British Saints inferior to the best abroad,) that our St. Machutes fetched the Giant Maldunius out of Hell Torments; brought him to life again; and of an Idolater made him a Christian, and baptized him.  

Nov. Legend. f. 54.  Sixthly, Nay, foreign Authors have not the Monopoly of the Tale-faculty neither. For though Friar Cressy may stand by, yet Capgrave shall be heard: who will tell you in a word, That St. Cadock saved a Giant from Hell itself. Which you may think is somewhat more than to save a Person of a common size from thence!  

Vita St. Patr. c. 81.  Seventhly, And that commendeth Jocelines Story too. Who lets us know that St. Patrick raised from Death, and Hell, Baptized and sent to Heaven another Giant likewise.  
But being at the number of Perfection, I go no further; but for this time shall finish mine Accout of errand Forgeries that pass for real Miracles with the wicked Romanists. Desiring now the Reader to observe, how little cause they have to brag; how much to blushy,( were not all Modesty excommunicated by them) for making lies their refuge, and under falsehood thus to hid themselves! And must not their Hopes be built upon the Sand, that cleave to such a Wretched People, the great Foundation of whose Church instead of real Miracles, standeth on nothing else but Lying Wonders!  
9. 
Popish Complaints of their own Forgeries.  I have but one thing more to do before this Chapter's ended by me. And 'tis only to acquaint the Reader that this Romish baseness is raised to such a pitch, that some even of themselves, in Learning equal with, and for Honesty far above the very Best, could not forbear to declaim against it; nay, to cry shane upon it.  
To begin with Lindanus, 
Lindanus. De optim. gen. Interpr. SS. l. 3. c. 3. ad fin.  a sufficient Zealot for the Papal Interest. Even he can tell us, that the Bishop of lions before his time long had observed in the Antiphonary, many things superfluous, light, false, and blasphemous; yea, ridiculous and fantastical. Who, if he had lived to see our Missals and Antiphonaries, Immortal God, saith he, What name would he have described them by? Where not only Apocryphal stuff out of Nicodemus his Gospel, and other vanities is crammed in: but the very secret Prayers, yea Canon too( the more our shane and grief,) are defiled with foulest errors. Nay, 
N●scio an eorum nomina sint satis vindicata.  the new Roman Breviary hath feasts of Saints, saith he, of whom 'tis doubtful yet whether ever there were such men, or no. Yea, and the Legends, he concludes, though called golden, are as obnoxious also.  
Cornelius Agrippa in his just Invective against Scholastical Theology informs us, 
Cornelius Agrippa. De Vanitat. Scient. c. 97. Piè non nihil admentientes, supponunt Reliquias, fabricant Miracula, confinguntque Fabulas, &c.  that those Priests and Monks of theirs, that were not able to climb so high as to reach their Airy Speculations, fall upon making Histories, and with a kind of Godly Lying( as they reckon it) counterfeit relics, frame Miracles, and feign pleasant or terrible Tales, &c. As plain a Telltroth as ever spake!  
Nor is their great Lyranus, 
Lyranus. In Daniel 14. But our Bell and the Dragon, ver. 23.  though long in time before them, much behind in plain dealing. For, quoth he, The People in our Church are grievously sometimes guled with Miracles, 
Aliquando fit in Ecclesiâ maxima deceptio populi in Miraculis fictis à Sacerdotibus, vel iis adhaerentibus propter lucrum temporale.  which Priests or their Partakers feign for Worldly gain.  

lord. Vives. De Trad. Discipl. l. 5.  Nay, Lodovicus Vives, a very Learned and Famous Papist saith, The lives of Saints are corrupted with abundance of lies; whilst the Writer indulgeth his own Passion, and setteth down not what the Saint did, but what himself would have had him done. For, he goes on, there be those who thought it a piece of Piety to tell lies for Religion. And speaking 
De Corrupt. Art. l. 2.  elsewhere of the Golden Legend, he calleth it an History unworthy of the Saints. Adding, I know not why they call it a Golden Legend, when the Author had an Iron Face, and Leaden Heart.  

M. Canus. De Locis The●l●g. l. 11. c. 6.  With whom their Bishop Canus is unanimous. Who protesteth that he speaks it more from grief, than to reproach them, that Laertius hath more severely written the Philosophers Lives, than Christians have the Saints: and Suetonius more honestly the Story of the Caesars, than catholics, Martyrs, Virgins, and Confessors. For our men make such Fictions, that I am even ashamed, 
Qui pietatis loco duxerint mendacia pro Religione fingere.  and a weary of them. Vives( of whom we last spoken) his complaint, quoth he, is very just: and like a wise and honest man he rebuketh sharply those that think it Piety to tell lies for Religion. And after there, he professeth, that he never yet could meet with one History that he could approve. 
Miraculorum monstra saepius quam Miracula legas.  And further on, 'tis not only Speculum Exemplorum or the Golden Legend that he condemns: in the former whereof are Monsters, rather than Miracles; and the latter was written by an Iron-fac'd and Leaden-hearted, to be sure no grave and prudent Person, he says: but Bede and Gregory cannot be defended, much less Vincentius and Antoninus. The Reader may with pleasure red a great deal more unto this purpose in this great Author.  

Espencaeus. In 1. Tim. 4. Digr. l 1. c. 11.  Who is seconded by his Brother Bishop Espencaeus; No Stable is so full of Dung( is his opinion) as the Legends are of lies. And that called the Golden one, he saith, is a Story unworthy of the Saints; yea, 
Quid foedius dici protest illo libro?  nothing can be base than that Book. Indeed he useth Lodovicus's words, whereof you heard but now. Yea, and Lindanus's also, whom I quoted first; with several others in that Chapter: with a Promise, to speak more unto that business, if God gave him life.  
And now we need no more, 

Cajetanus. Opusc. Tom. 2. Tract. 1. de Concept. B. V. c. 5.  
Pro Mulierculis, non pro Sancta Synodo.   than Cardinal Cajetanus contempt of Arguments drawn from Miracles and Revelations: as being only fit for old Wives. And then all these, according to his reckoning, must be either crafty Cheats, or open lies.  
But notwithstanding these complaints, and of many others, about these horrible abuses, there is no redress in the Romish Synagogue; 
Ubi supra. c. 4. ipso limine.  which made Lindanus( to end with him, with whom I first began) wish some Charles the Great were living to afford release, since their wickedness did deny them any Pope so good, as once to set upon it: and whereto 
Ubi supra.  Espencaeus also( though implicitly) says, Amen. But all in vain!  
To verify Gods own prophesy of her; We should have healed Babylon, but she is not healed: and enforce his Command, Forsake her, and let us go every one into his own Country: 
Jerem. 51.9.  for her judgement reacheth unto Heaven, and is lifted up even to the Skies. Even, so be it.  
Because with lies and falsehood she provoketh God, deceives the Nations, and destroys her self. Of all the Miracles so much gloried in, very many being plainly proved to be mere Frauds of Men, more Works of Satan, most foul and falsest Fictions; and, which the Chapter coming next, and last of all, will put above a possibility of contradiction, or so much as scruple; None true and real Miracles.   

CHAP. IV.  
No Popish Wonders are true and real Miracles. 
4. Proposition.  These are ceased. As Scriptures, Reason, and great Authors testify. Theirs serve false Doctrines only: Eight out of Bellarmine discoursed of, and as many pointed to.  

No Popish Wonders true and real Miracles.  THe last Proposition is, that no Popish Wonders are true and real Miracles. And this an honest and plain-dealing man, without more ado, would very reasonably presume of, from the Premises, whether strict rules of logic allow it a necessary Inference from thence, or no. For when so very many of their Marvels are manifested to be mere Cheats, more foul Devilisms, and most rank lies, who can hope for any truth and reality in the rest of the Pack? Our Saviour, I remember, saith, He that is unjust in the least, is unjust also in much. 
Luke 16.10.  And that he that is so in much, should be so also in the least; is more conclusive doubtless. Nor do I take it for an adventure of any danger in this case to pronounce, That these men who are false in most, will be true in none at all. Image and Superscription, whatever they promise, will never prove the Romish, current coin. Though their Shop be curiously painted, Boxes most fairly guilt, and Titles of them all be Antidotes, the Contents are nothing else but poison. As in an universal leprosy there is no perfect soundness in any part; so among all their Wonders, not one is to be found that is a true and real Miracle.  
This also, with Divine Assistance, anon shall be confirmed above gain-saying; when three or four short Observations have first been prefac'd thereunto.  
2. As first; That all true Miracles are strange Effects, exceeding all the strength of Nature; and which can never flow from any manifest or hidden causes therein: but are produced by the Power of God alone, either with, or without the Intervention of any second Causes, as seemeth meet to his Omnipotent sovereignty. Both sides, in words at least, are full agreed in this. St. Austin's description( as we heard 
Book 1. c. 12.§. 7.  before) is larger, I confess, nor is his notion, of a difficult and unusual Accident appearing above the expectation and power of him that wonders at it, calculated for a Miracle as we now consider it; which there was also intimated. However( if the Reader will allow one step aside) that loser account of his, befools the Miracle of Transubstantiation utterly. Because nothing there appears, or difficult or unusual to any that converse therewith. Nothing after Consecration is to be seen, otherwise than before. Then what's the Miracle▪ excepting the ridiculous Folly and gross Idolatry of the Massmongers? But, to return, the Protestant and the Papist also are as unanimous, as they are exact in the report you heard touching a Miracle properly, and strictly taken. To pass by all the rest, 
Loc. come. c 8.  Peter Martyr, 
Syntag●n. c. 58.  Polanus, on our part; on theirs, 
Sum. 1. q. 110. a. 4. c.& q. 114. a. 4. c.  Aquinas and 
De Christ. l. 1. c. 9.& de Not. Eccl. l. 4. c. 14.  Bellarmine do all concur herein. And which is more, the Holy Scriptures teach this Doctrine. Psal. 72.18. Who only doth wondrous things. And 136.4. Who alone doth great Wonders. Joh. 3.2. No man can do those Miracles except God be with him. And 9.16. How can a Man that is a Sinner do such Miracles? So Acts 2.22. Hebr. 2.4. &c. Therefore, wheresoever seeming Miracles may be wrought by Magicians or false Prophets, or by Antichrist; how wonderful soever they appear, they are but Lying Wonders: God only worketh true and real Miracles.  
Secondly, Many Works may seem very strange, and pass for real Miracles with Men, the causes whereof may notwithstanding lie in Nature, though undiscerned by them; and therefore such are no true Miracles: And the said marvellous Works may peradventure only serve bad ends; and so they owe themselves entirely( through the Divine Permission) to evil Men, and wicked Angels chiefly. For Devils very well know the Power of Nature, and can apply that easily unto Matter. By the Conjunction whereof such Effects are oftentimes produced, and so upon the sudden, that the Observers of what is done, through want of prospect into the cause and way of doing it, may justly be amazed thereat. 'tis clear to them, that Worms, and Frogs, and Serpents, and the like arise from Putrefaction, when due degrees of Heat shall work thereon; and which without any difficulty, they can speedily apply thereto. The 
August. de Trinit. l. 3. c. 8.  Father justly thinks Pharaoh's Magicians did their Feats this way; and that the Fire and Tempest upon Jobs cattle and Children, thus came to pass. All which were deservedly marvellous unto Men; yet still of Natures growth, and hatched by Satan, though wicked Men had an under hand, in part: and therefore these were not properly, Miracles. Moreover, great is the advantage of evil Spirits, over Mens Spirits, Blood, and Humors of their Bodies, to disturb their Apprehensions, and so create them Wonder: yea, and their Art is like, for framing Bodies of the Air, or some other Element; which may pass for truly human, to our marvellous amazement; when there is nothing of a Miracle properly, all the while. What else was Samuels Body raised by the Witch at Endor, 1 Sam. 28. What, the Signs and Wonders, that false Prophets and the Man of Sin should show? See mat. 24.24. Mark. 13.22. Revel. 13.13. And our Text. The Rhemists say, False Prophets and false Christs are Seducers, 
On Mark 13.22.  who in the latter days by the power of the Devil shall seem to work Wonders: yet we must not believe them.( A good Caution for us, against themselves!) Such Marvels are no true Miracles therefore, whatever they appear, and may be taken for. Thus too, 
Sum. 1. q. 114. a. 4. c.  Aquinas; and thus 
De Not. Eccl. l. 4. c. 14.  Bellarmine, and more expressly.  
Thirdly, The true end of all true Miracles is, the Glory of God, and eternal good of Men: by a confirmation of that Doctrine that came down from Heaven, to carry thither up again all the sincere embracers of it. True, miraculous Cures of Diseases, and Resurrections from the Dead, &c. were Temporal Mercies to the Parties themselves, and Friends concerned for them: but here was not their true end; that( for so I rather call the ultimate end) reached to what I said before. Our Saviour makes this plain by the use he maketh of his Miracles: namely, to convince the People that he came from God with Doctrine that would bring them to him. The works,( saith he,) that I do, bear witness that the Father hath sent me, Joh. 5, 36. So cap. 10.25. and 14.11. and 15.24. and 20.31. Mark 16.20. Hebr. 2.4. &c. The Popish end assigned to Miracles, which almost fills both Pages with them where this subject comes to handling, that they are wrought, forsooth, to commend the lives of Saints, is false, 
Bellarm. De Not. Eccl. l. 4. c. 14.  and frivolous at the best. False, for then all workers of Miracles should be necessary Saints. Which, as true as 'tis in true Miracles; yet is not so in such as the very best of theirs, mere Wonders. For that would Saint their Partners, Balaam, Judas, as those in Mat. 7.22. and such as want Charity, 1 Cor. 13.2. Frivolous, at the best, 
Ubi supra.  by Bellarmines own concession. Because no Saintship is, where the true Faith is not embraced; and so the Miracle( when 'tis true, be sure) looks to the Proof of the Truth of God, and that's the true end thereof.  
Lastly, And which follows hence, God never did, doth, or will work any Miracles, mediately, or immediately to confirm false Doctrine. Therefore, whatsoever Principles or Points of Doctrine contrary to the Doctrine of God in Holy Scriptures, which is also so abundantly already confirmed by great and numerous, open and unquestionable Miracles, shall be started; and howsoever they shall be attested, though by the strangest and most amazing Prodigies or Wonders that e're were seen by men; Those Principles or Points of Doctrine must be condemned as Falshoods and not Truths, and those strange Prodigies that attest them as Lying Wonders, and no true Miracles. The reason of both Parts is evident. God is the God of Truth; He cannot lie, or give his attestation to a falsehood. Holy Scriptures are his undoubted Truth: and whatsoever speaks against them, is a certain lie; and therefore every Wonder on its behalf, more so. The Father of lies, and not the God of Truth, must be the Father of that Wonder. This Sun gives sight to very Moles: and blind Papists cannot avoid conviction hereby. They say, true Miracles cannot be done but by the power of God: wherefore, 
Bell. ubi supr. Deus autem non potest esse testis mendacii Sess. 4.  what is confirmed by a Miracle, is confirmed by the Testimony of God. But God cannot be the Witness of a lie. And therefore works no Miracle against the Scriptures; which their Trent Council also owns( in ample words at least) to be of God. The result then is, that Holy Scriptures so confirmed by God( and confessed by men too) is the only Standard of all Doctrines. Nay, that all Miracles, since such their confirmation, must, if need be, stand trial at their Bar also. For which themselves likewise are express, Deut. 13.1, 2, 3, 4. If there arise a Prophet— and giveth thee a Sign or Wonder, and it come to pass, for carrying thee after other gods,— thou shalt not harken,— but walk after the Lord— and keep his Commandments.— Unto which purpose are multitudes of other places; as cap. 5.32. and 17.18, 19, 20. Isa. 8.20. Joh. 5.39. Acts 17.11. Gal. 6.16. 1 Thess. 5.21. 2 Tim. 3.15.16. 2 Pet. 1.19. &c.  
These things premised, as both useful in themselves, and of great service to what is following we now come to the Proof of the Proposition itself, That no Popish Wonders are true and real Miracles.  
3. Two Witnesses are as good as Twenty: nor will my Arguments be any more. And the former shall be found, I doubt not, but more than Probable, and I am sure the latter will prove itself a Demonstration.  
No Popish Wonders are true and real Miracles: Because such Miracles, serving to confirm the Truth, are altogether ceased in these latter Times. 
True Miracles are ceased.  More plainly; since God hath sent his Gospel through the World, and that hath gained credit and acceptance there( which was effected long ago, even before the great apostasy was brought forth, and Popish Abominations had obtained in the Earth) God hath been pleased, as there was no need, so to forbear any further new attestations thereunto, by exerting his Omnipotency in miraculous Signs and Wonders: and therefore Popish Miracles cannot be truly such. The reason's manifest, There are not any such at all. My business therefore lieth only in making good the Antecedent, That miraculous Operations for confirming Truth are, since the Primitive Times, expired utterly. This I expect to make apparent from Scriptures, Reason, and great Authors; which as a threefold Cord is not easily broken.  
1. As touching Sacred Writ; in mine opinion, 
proved, 1. From Scripture.  it doth the business fully these two ways. By plain Imitation; First, That Christian Miracles should be only for a time; And secondly, That Antichristian Wonders should succeed them. Which being so, true Miracles must be long since fairly dead and butted, and the pretences of their presence in after Ages was nothing else but the Churches being haunted with Ghosts and Goblings: a perfect Samuel, that appeared at Endor.  
But let the former, in the first place, 
Which intimateth Christian Miracles not intended but for a time.  be considered more particularly by us; namely, that God intended not a Perpetuity of Christian Miracles in the Church. That extraordinary Officers, such as Apostles, Prophets and Evangelists, were designed only for the Churches Infancy, I know not who doth make a doubt of, as in very dead the event is able to convert an Infidel. And wherefore extraordinary Gifts, the proper qualifications of those Officers, and which, if they do not make, to be sure declare them such, should not expire therewith, is not to be imagined. When the Apostle telleth us, Prophecies shall fail, Tongues shall cease, 
1 Cor. 13.8.  and Knowledge shall vanish away, he speaketh of these extraordinary Gifts; and if he did not merely intend that this Cessation of them should fall out in the succeeding Ages of the Church, yet that his words should have no respect that way at all, is not to be admitted. For his saying Charity never faileth, must be understood upon necessity as meant, neither in this life, nor that to come. Therefore, by overdoing instantly, that extraordinary Gifts should fail, the very nature of the opposition doth invite us to understand him, both in this life and that to come also. And then their failing in this life, cannot respect the Primitive times, wherein they most abounded; but must belong to after Ages of the Church. St. Chrysostom upon the apostles, 
Homil. 34. in 1 Cor. 13.  Prophecies shall fail, and Tongues shall cease, saith thus; Both being bestowed for the sake of Faith, Faith being spread abroad, their is no further need of either of them. Furthermore, that Prophecies and Tongues should be extinct a good while since( from the time he wrote in) is not at all to be wondered at. So that Holy, Learned, Ancient Father both takes St. Paul, to intend that extraordinary Gifts should be but for a season in the Church; and also that so it had fallen out, and long before the time he lived in. But in mine opinion the apostles last words of the Chapter are plainer yet unto this purpose: And now abideth Faith, 
1 Cor. 13.13.  Hope, and Charity: these three, but the greatest of these is Charity. Now, in the Churches Militant state, in her old age, as well as Youth, and Infancy; These three, ordinary Graces not extraordinary Gifts; Abide, will be permanent; that is, to the consummation of all things, are to be perpetual in the Church. Sufficient Intimation, that with extraordinary Gifts God ever meant the Case should be far otherwise. And mark this further, that the reason given by the Apostle, why extraordinary Gifts should cease and fail and vanish, understand it, either of the Churches state Triumphant, or of succeeding times of her Militant state, is exceeding fit for both: namely, There is no further need of the things that are so to fail. Their office was to confirm the Truth of the Gospel. 
Vers. 10, 11, 12.  And Saints in Heaven are past a possibility of doubting of that word, which to the utmost is, and for ever, performed unto them. Nor can the Saints on Earth in reason do it now: because the Miracles done already afford the best assurance God can give, and they are capable to receive. And wheresoever they want success, neither would thousands more prevail: no, not though with them( as Abraham once said) one came from the dead and  told them. But hereof more fitly in the second Proof; from Reason.  
But Mark 16. seemeth plainer to this purpose, yet. 
Mark 16.17, 18.  These Signs shall follow them that believe. In my Name they shall cast out Devils, they shall speak with new Tongues, they shall take up Serpents; and if they drink any deadly thing, it shall not hurt them, they shall lay hands upon the sick, and they shall recover. Here is extraordinary Power promised to the Church; but with a plain intent it should not reach beyond the Infancy thereof. The reason is irrefragable. Else, either Christ was not so good as his word; or the Church itself in growing up, went out of the World. Both which are false and blasphemous; yet one is unavoidable, if the Promise mentioned were not intended, as aforesaid. Because those Signs, at least some of them,( one only would serve the turn) stayed but little, if at all, behind the Apostles in the World. And indeed St. Paul joining extraordinary offices and works together( which is worth the noting) such as Apostles, Prophets, Miracles and Gifts of Healing, 1 Cor. 12.28. may put us in mind, that they are like the Twins, that being born together, should live and die so too. But Chrysostom is express in telling us, 
Chrys. Hom. 29 in 1 ad Cor. c. 12.  that what was then done, in his time was wanting. The baptized then spake with Tongues, many prophesied, and some had other Powers; but when he wrote there were none such. Nay, Bede himself, 
Beda In Marc. 16. prop. sin.  how great a Friend soever he may elsewhere seem unto Miraculous Fables, will not allow the virtue of this Promise to last until his times. For in his Exposition hereupon, saith he, What? are we not Believers, because we do not work these Signs? Why, these were necessary in the beginning of the Church. Thereby implying, they neither were; nor were needful then. Nay, he speaks out, we water Orchards at first planting, but when the Trees are rooted, we do so then no more. And thus he reckons, was Gods dealing with his Church in the Case of Miracles. Wherein, to say the truth, he plainly, and in very terms doth follow 
Homil. in Evang. 29.  Gregory: as also 
Serm. 1. de Ascens. Dom.  Bernard very nearly follows both. And in their steps do tread their Lyra, and the ordinary gloss. For our Interpreters since the Reformation, such as Marlorat, Paraeus, Piscator, &c. the common Vogue determines the extent thereof, not one step further than the Primitive times.  

And Antichristian Wonders to succeed them.  Thus much of the notice Scripture giveth us of Christian Miracles ceasing in the after Ages of the Church: now let us observe its significations of Antichristian Wonders succeeding them. That very Text which leads us to this whole discourse, of Antichrists coming with Signs and Lying Wonders, gives us sufficient assurance, 
2 Thess. 2.9.  though it had no fellow, what Tricks must be expected on the Stage as Christianity grew maturer in the World. But when we add thereto a remembrance of the serious warning our Blessed Saviour gives us, 
Matth. 24.23, 24, 25. Mark 13.21, 22, 23.  to beware of Signs and Wonders which were to come in the Future times, and which would work amazement in the Earth; how clear an Implication have we therein, that true and real Miracles should be then expired? Else, as Moses once so absolutely confounded the Magicians, Peter, Simon Magus, and Paul, the Sorcerer Elymas; so our Lord, for our better security, doubtless would have directed us to the Persons that were endowed with the Spirit of Moses, Peter, and Paul: I mean, have sent us to those his Servants, whom he should enable in the Churches Age, by working true and real Miracles, to baffle false and Lying Wonders. Our great danger, and his greater kindness would most certainly have prompted him to that advice. For such a method would have settled us by our very senses, In an Affair of most important consequence; but too remote from our weaker understandings. What multitudes, and of well meaning people, have miscarried by the workers of false Wonders, whose Jeopardy might easily have been prevented, had there been present they, that could have controlled such with true Miracles. Though 'tis confessed the Scriptures are so strong a Tower, that those who get them thither, and keep them there until their senses are well exercised, are past all danger: yet false Doctrine backed with the greatest Lying Wonders would have none advantage at all on men, no, not the weakest, were fresh real Miracles always ready to crush them in the Shell. In the New Testament therefore we find no Cautions against the false Miracle-mongers then. And why? but because as Gods Power was superior to the Devils, so that was lent familiarly to his Church in those days, to the perfect befooling Satans Operations; as is most evident in those Instances given about Elymas, and Simon Magus, besides the silence, wherewith the Devils Oracles were struck dumb. But this being done abundanly to the confirmation of the Gospel, that Lease was to expire, Satan was to be let loose again to play his Pranks, and we are called on to stand upon our Guard. The former Miracles only must be trusted to, because they were of God; latter to be rejected, because not so. God had done enough already, and would do no more that way. Therefore Christ saith, Matth. 24. 
Vers. 23, 24, 25.  If a man shall say unto you, Lo here is Christ, or there; believe it not. For there shall arise false Christs and false Prophets, and shall show great Signs and Wonders,( in future times:) in somuch that if it were possible they shall deceive the very Elect. Behold, I have  told you before. Not Christian, but false Christian, that is, Antichristian Wonders have the latter Times, you see, assigned for them. Beware and trust them not; saith Christ, Behold, I have  told you before. Yea, his Beloved Disciple tells us also, That the time should come, 
Rev. 13.3. Vers. 8. Vers. 13, 14.  when all the World would wonder after the Beast; and worship him too,( except the chosen.) The reason follows, He doth great Wonders, and deceiveth Men by means of those Miracles which he hath Power to do. Which though it be spoken of two Beasts, is intended of the same Antichrist, 
Paraeus in loc. Bell. de R. Pont. l 3. c. 15.  by the judgement of the most Learned of our, and their side to. Nothing then can be more plain than that Gods intention was, in his Infinite Justice and Wisdom, to let his Church, when she was grown up, be exercised with false Miracles, himself having, whilst she was but young, abundantly established her in the Faith by true ones.  

Both commended from the Harmony in establishing both Testaments.  And truly, methinks, the Notion of God's intending Christian Miracles but for a little while, and Antichristian ones to succeed them, is the more acceptable for the apparent Harmony in the Divine Method of establishing both his Testaments represented by it. The Old Churches Doctrine for Faith and Manners, with how much Glory of Signs and Wonders in Egypt, Wilderness, at read Sea, and in Canaan likewise, was it settled, to the absolute control of Satan in the Magicians, Balaam, and all other Instruments of his? This being once well done, it pleaseth God to suspend any further extraordinary workings for that purpose. But foreseing that the Devil would be at work with Wonders, to withdraw his People from the way of Truth, wherein they had been fixed with so great assurance, his Infinite Wisdom thinks it enough to forewarn them only, as we find, Deut. 13.1, 2. &c.  
suitably in the New Testament; nothing was wanting on the Almighty's part to establish the Christian Doctrine and Church in the World, by many most excellent and uncontrollable Miracles, together with striking dumb the Heathen Oracles, baffling Satans Agents every where else, and dispossessing himself wherever he was met with abusing Man in Soul, or Body. But having so done, he doth not,( as indeed there was no need he should,) make any further progress in those works of Wonder. Only is graciously pleased to advertise us, that hereafter, Satan would get Elbow room, and play his Feats to purpose; and therefore we are to beware of him: as you have already heard. I conclude this Proof with Peter Martyr's observation; 
Loc. come. Class. 1. c. 9. n. 20.  As Moses's Law gained itself Authority by many Miracles in Mount Sinai and the Wilderness, which, when the People were settled in the Land of Canaan, failed: for the same reason, Miracles are also taken away, because the Gospel is spread throughout the World. 
In Levit. c. 9. qu. 14. In Primitivâ Ecclesiâ fuerunt necessaria ad introducendam fidem Evangelii: Nunc autem, quia sufficienter introducta est, non oportet Miracula ulla esse.  Of whose mind also is the Laborious and Voluminous Popish Bishop Tostatus. Who, besides much else unto the purpose, useth these words, They were necessary in the Primitive Church to introduce the Faith of the Gospel: but now, because that Faith is sufficiently introduced, there ought to be no Miracles at all. And so much for the first Proof.  
The second is from Reason. 
2. From Reason.   
4. And certainly nothing is more reasonable than this Conclusion, That Miracles are ceased; ever since the Primitive Times, that is. Who is so voided of reason as to think God always ready to exert his Almighty Power for disturbing the course of Nature settled by his ordinary Providence, either by inverting or exceeding the stated Laws thereof( which Miracles do,) unless there be some flat necessity for the same, at least some marvellous usefulness of so doing. But no pretence of the one or other can be admitted in this case.  
For first, 
1. No necessity of a permanent Power of Miracles.  There is no necessity for the Power of Miracles to be permanent in the Church, at all. Because the Gospel i●, not sufficiently only, but abundantly confirmed by them already, and so received by the Christian Church. And this we heard above, was the proper and peculiar end of Miracles. Which being attained, what further need of the means thereto? Our Saviour and his Apostles shewed openly their Patent under this broad Seal of Heaven; not barely for their further confirmation who were Friends already, but also for the full conviction, or confusion, and utter silencing their most obstinate Enemies, Jews and Gentiles too. God and Nature( saith the Maxim) do nothing in vain. That is, God will do nothing in vain in the course of Nature: and is it to be imagined, that he will do so, against it? Must his Almighty Power nun and go in paths unusual, to gratify the unreasonable scrupulosity, or rather, truly the wicked curiosity of sinful Mortals? And when I pray shall God have done, if Sinners wantonness must rule the Roast in such a serious and tremendous business? Most certain 'tis, that where past Miracles will not satisfy without more present; those present also will stand in need of others future. So that as yesterday borrows of to-day; to-day must be beholden to to-morrow for the same purpose: and so in Infinitum. Thus must Omnipotency hackney everlastingly at the Heels of the sinful lusts of Men: Than which, what's more unreasonable and absurd: what's more Impious and Blasphemous!  

2. No usefulness.  2. And what would be their usefulness? That which the Apostle saith of one, is true of all Miraculous Gifts, That they are for a Sign, not to them that believe, but to them that believe not. 
1 Cor. 14.22.  And let it be remembered, pray; that our Conversation is not in the midst of Jews and Heathens now, as was the case of the Primitive Saints. And so their whole or principal service( at the least) is defeated utterly. Then their continuance for so long a time, and frequency at this time in the Christian Church, what effects were it like to have? Confirmation of the Faith is past already, and therefore needless, as we heard. And instead of holy Admiration and aweful Reverence in the minds of Men towards the Author of them, they would be rendered vile, and cheap to most; and so far out of credit, as to deserve no observation, if they escaped contempt and scorn. Do we not see this daily in Providential Wonders? The marvellous growth of Plants, flux and reflux of tides, motions and influences of the Sun and Stars, with thousand other matters of like amazement in the great World we live in;( to say nothing of the little World Man, whose Generation, Formation, Production, Nutrition, with every thing about him, is admirable to an extacy;) all these such stupendious works of Providence, by the commonness and familiarity of them, and their so long continuance in the World from the first Creation to this day, have little notice taken of them by any; and none at all by the far greatest part of Mankind. Nor is there any reason to be given of other hopes in the case of Evangelical Miracles. But our Proverb would reach them, also, as well as other matters: Too much of one thing proves good for nothing. Understand it still, where there is no necessity to urge the repetition of it. The manifestation of the Spirit is given to profit, 
1 Cor. 12.7.  saith the Apostle, when he is speaking of extraordinary Gifts. But no room being now left for profit, service, and advantage by them, it is most reasonable to conclude them ceased. Which is the second Proof.  
The third is from great Authors, that say the same; 
3. From Authors.  and for these Reasons also.  
5. There are of these Ancient, and Modern too, who have declared their opinion frankly to that very purpose we are pleading for: viz. that true Miracles are long since ceased.  
The Reverend Father Chrysostom is clear herein. What we have taken notice of in him already goes very far to make this good. But he hath infinitely more. 
St. Chrysost. Homil. 6.  Particularly; on the second Chapter of the first to the Corinthians his words are these, translated: Because there are no Miracles now, you may not think that there were none then; that is, in the Apostles days. They were of good service then; but they are now of none at all. And again; We prove what we say by the Testimony of the Divine Scriptures, and of the Miracles that were at that time wrought. Yea onward there; There are no Miracles now, that our Faith may be the more honoured: as Christ said to Thomas, Blessed are they that have not seen, and have believed. Yet further in that Homily: If you seek for Signs, you shall see Signs now also, although not such as then were shewed. To wit, innumerable Prophecies and of innumerable things, fulfilled that is; the conversion of the World; the alteration of Barbarians Philosophy, the change of savage Manners; and the propagation of Piety.  
Thus you see how plain this Holy Author is for Miracles being ceased; which he declared above 1200 years ago. And 'twas not rashly spoken by him neither; for he very often saith the self same thing. But I will only note one passage more of his, 
Homil. 4. ad initium.  upon the second to the Thessalonians. If the Bar to Antichrists coming were the presence of the Holy Spirit in miraculous Operations, then, saith he, Antichrist should be come already: for those are ceased long ago. Thus he.  
Hear next the Holy Father Augustine; one but a very little younger than the former. 
De Civit. Dei. lib 22. cap. 8. ipso limine:  Why( say the Heathens) are not those Miracles now done which you brag were done heretofore? I can say, they were necessary before the World believed, that it might believe. Whosoever therefore now doth ask for a Prodigy that he may believe, is himself a great Prodigy, for not believing when the World believeth. Thus here. Elsewhere, 
De v●râ relic. c. 25.  he telleth us, That by the Miracles of Christ and his Apostles others were become unnecessary then: and adds, the catholic Church being spread throughout the World, Miracles were not suffered to continue in his times. Nothing more express than this! 
De Verbis Domini. Serm. ●8. in princip.  So likewise when he saith, Let no man say Christ worketh no Miracles now: and therefore prefer the Churches former times to these. because our Lord in a certain place preferred those that saw not, and believed, before them that did fee, and believed. Whom meant he but us; nor us alone, but those after us? Now greater cures are wrought, for which he did design those lesser. Now blind flesh opens not its eyes by a Miracle of the Lord: ay, but a blind heart opens its eyes by the Word of the Lord. Now, a mortal Carcase riseth not: a soul that lay dead in a living Carcase riseth: Now, deaf Ears of the Body are not opened: but how many whose Ears were shut, do by the piercing Word of God grow open, that they believe who did not believe, live well who lived ill, obey that were disobedient? Can any thing be more plain? I shall attend him but once more. 
In Joh. Tract. 1●3. prop. sin.  Let no man, saith he, regard Tales. Potius wrought a Miracle; Donatus prayed and God answered him from Heaven: either they are deceived, or deceive. For against these Miracle-mongers God hath made me wary, by saying, In the last days false Prophets shall arise showing Signs and Wonders. We ought not therefore to be deceived with Miracles.  
'tis true, and cannot be denied, that St. Austin in his Retractations will not have us understand him, as utterly denying all kind of Miracles whatsoever in his time,( if he be not abused in those passages, which make him to unsay what he had said before so often and so plainly; which is no news with Romanists, as we heard 
Book 2. c. 10.§. 7. Right use of Fathers. book. 1 c. 4.  before, and it may be further seen in the incomparable Daille.) However, as the very nature of those Wonders speak it, so St. Austin is allowed to say there, That they were not such indeed as in the first times, no nor so frequently wrought: particularly, no laying hands upon the baptized and the Holy Ghost received thereupon, no speaking with Tongues of all Nations, 
Retract. l. 1. c. 13.  no healing the Sick with the Preachers shadow: Those, and such other works are now manifestly ceased, as in that place we find.  
In the third place, the Author of the Questions out of the New Testament, bound up indeed with Austin's Works, but judged by 
De Scriptor. Eccles. Quaest. Ex Nov. Test. c. 93. Tom. 4. Paris.  Bellarmine one elder than he, saith thus in terms, The Holy Spirit is not now abiding in men for working Signs and Wonders.  
But then the Author of the Imperfect Work, going commonly under the name of Chrysostom, 
In Matth. Homil. 49. ultr. med.  but esteemed generally to be the labour of some other Worthy and Ancient Writer, speaketh as full unto this point as any, In the end of time, saith he, the Devil is to have power for doing Wonders to the outward good of men, as the Saints were wont to do heretofore. So that now we are not to know the Ministers of Christ by this, that they work Miracles for mens good; but because they work not any Miracles at all. Whilst vocation from Infidelity unto Faith lasted, the Servants of Christ wrought Miracles. That being over and Seduction beginning, the power of working Wonders is delivered to the Devil: with more unto like purpose.  
Theophylact accordeth with the rest: for speaking of the Miraculous Gifts of the Holy Ghost, he saith, 
In 2 Thess. c. 2. v. 6.  they are ceased long ago.  
The concurrence of Gregory the Great and Venerable Bede( for they are both as one) we had above, 
Supr. c. 3.§. 6.& hic.§. 3.  and shall refer the Reader back thereto, whilst we give audience unto Modern Authors.  
I must not insist on Protestants; although of them there are a Cloud of Witnesses; because perhaps exceptions will be taken at them, as Parties in this Case. But we have plenty among the Papists.  
To begin with the college of Paris. That in a Writing of 1389, 
Sc●ipt. Schol. Paris. de pe●icul. Eccles. c. 14.  saith, Miracles ought to be suspected, since our Lord says, Matth. 24. Then shall arise false Prophets and shall show great Signs. Which they would never have said, but that they did conclude true Miracles were ceased. Whose very words St. Amour speaketh also. 
In luke. 19.   
Erasmus, if they will allow his Name upon their Book, is expressly of this mind, 
Paraphr●s. in 1 Cor. 13. ad fin●m.  saying, that the Gift of Miracles is now ceased.  
So is Stella; who besides his pronouncing, Jam non opus est Miraculis, 
In luke. 9.29.  There is now no need of Miracles; adds, they would do more hurt than good; as arguing that the Christian Faith were not before sufficiently confirmed.  
Espencaeus's words are, Whereas now there is no unbeliever, there is now no need of working Miracles. 
In 2 Tim. 3. n. 14.  He therefore that worketh an unprofitable Miracle, or not in its season, is a false Prophet. Which he quoteth from an Ancient Author, and approveth.  
The Bishop of Rochester averreth, that Mark 16. was intended by our Saviour of the first Ages of the Church only: 
Contr. Lu●her. Captiv. ●abyl. cap. 10.§ 4.  and that the Christian Faith being spread over the World there was no longer need of Miracles.  
Acosta saith the same: Signa nulla facimus, neque vero opus est: 
De Indor. Salut. l. 2. c. 9.  We work no Miracles, nor is there need we should.  
Their Gloss tells us, Miracles were necessary in the beginning of the Church, 
Gloss. Or●i●. in Marc. 16.  but now the Churches Faith being confirmed, they are not needful.  
Which is the sense of their Bishop and Commentator Tostatus. 
In Mar. c. 3. q. 12. &c. 10. q. 21.  Nunc potestas faciendi Miracula non est necessaria, nec Ecclesiae utilis: ideo non confertur. Nay, Christ doth not bestow the Gift of Miracles, but when 'tis necessary, at least very useful: but now, saith he, they would serve for nothing but Mens curiosity. And therefore 'tis neither meet there should be such a Power; nor truly is there.  
There is no need of calling any further evidence; 
☜  since we have already a very full Jury, if Ancient and Modern Authors be taken together. I might therefore end the Section without more ado, but that I am resolved to be liberal to my Reader, and throw him in the Great Bellarmine, as a piece of Vantage. This Cardinal, that glorieth so in the Miracles of his Church, nay the present as well as past Miracles; so as no Child was ever prouder of its Baby; He to pronounce them ceased, who pleads them present still; will it not be worth all the other Testimonies, were they ten times more than they are! The Roman Oracle to prove false, were no great wonder; but to be so foul-mouthed as to give himself the lie; how wonderful! Well; so it is; and 'tis no fault of ours: he should have gotten a better Memory then! His very words are these. Initio Ecclesiae, 
De Confirm. lib. 2. cap. 3. prope finem.  qui credebant, operabantur Miracla juxta illud Marci ultim. Nunc cessavit iste effectus Fidei. Nec tamen Fides est ociosa& inanis. In the Churches Infancy, those that believed, wrought Miracles according to that last of Mark. Now, that effect of Faith is ceased. Nor yet is Faith idle and vain. So this Gentleman is, I think, as fully and plainly for Miracles being ceased in the Church, as words can speak it. Nor can he be excused with the pretence, that his meaning was, All that beli ved wrought Miracles then: and so that Power is ceased now, because, some few only work them at the present. For this at once would load him with the guilt of gross Ignorance, and grosser Impiety. Of Ignorance: because it is notorious that but a few, 
1 Cor. 12.28, 29.  and by no means all Believers were endowed with that Power then. God set some in the Church, Apostles, &c. Miracles, &c. Are all workers of Miracles s saith Paul. No, no. Of Impiety: for then our Lord should not be a Man of his word: because, only some wrought Signs. But He, in whose Mouth no guile was found, promised it but for some, and performed it to a Tittle.  
Thus great is Truth, and will prevail: and sometimes force its Enemy to do the office of a Friend.  
And by this time I reckon we may boldly say, Holy Scriptures plainly intimate, sound Reason peremptorily concludes, and great Authors frankly subscribe accordingly, that the Power of working Miracles is long since ceased in the Church, and then, no Popish Wonders are true and real Miracles, to be sure on't.  
6. However, the other Argument, as I said, will prove itself a Demonstration.  

Popish Wonders serve to prove false Doctrine.  No Popish Wonders can be true Miracles, because they only serve to the proof of falsehood. More plainly; Popish Doctrines, to the proof whereof their Miracles are applied, are contrary to the Doctrines revealed in the Gospel, and which have been attested to already with uncontrollable true and real Miracles. Now, the God of Truth will never seal a lie; and much less contradict himself( as we have heard already) by new effects of his Omnipotency on the behalf of those Doctrines, that are flatly contrary to the Doctrines which the old ones did conffirm. This Notion carrieth that convincing Evidence with it, that it must needs command assent, wherever any Sentiments of Religion rest; indeed throughout the whole Empire of Reason. Our greatest Adversaries are overborne to a full acknowledgement hereof. God cannot be the Winess of a lie, 
De Not. Eccles. l. 4. c. 14.  saith Bellarmine: Whatsoever therefore is confirmed by a Miracle, must of necessity be true. If therefore Popish Miracles retain unto a Faith repugnant wholly to the Faith of Christ recorded in the Scriptures, and born witness to by divers Miracles and Gifts of the Holy Ghost, we must conclude, they cannot be true real Miracles, but are nothing else but Lying Wonders.  
And this will necessary put us to no further trouble or expense, than of the Ink and Paper, with the time and pains required for the writing down in opposite Columns the Romish Faith, and that Faith once delivered to the Saints. Only 'twould be something tedious to take this course, as indeed 'tis needless, in every Article: which yet might be done in all, that are truly theirs. It shall suffice us therefore to fasten on some seven or eight of their Fundamental errors; in great assurance, that by such a scantling, fairer advantage will be given to judge of all the rest, than of measuring Hercules by his Foot. Now, in this number I shall show how, just like Saul's flying to the Devil at Endor, when God forsook him, they labour with Lying Wonders, in defect of true Miracles( though still they wash a Black-Moor,) to make a confirmation of them.  
7. I shall begin with that wicked error, 
Half-Communion.  whereby they teach, and practise too, the Sacrilegious robbing all the Laity, at one clap( and the Clergy too, that are not then a making of their Breaden-god) of the Cup in the Holy Sacrament. For this their 
Sess. 21. c 1, 2, 3.& Can. 1, 2.  Council of Trent declareth and decreeth; 
1. False Doctrine proved by Miracles.  contrary to the Command of Christ, the practise of the Apostles, and the known judgement and use of all Antiquity: accursing all that are not of their wicked Conspiracy. Touching the Command of Christ, how plainly is that expressed 
So Mark 14.23. Luk. 22.21, 22.  Mat. 26.27. Drink ye all of it, saith he. No, not the hundred part: nor near so much: saith the Pope. For the practise of the Apostles; that is manifest, 1 Cor. 11.23, 24, 25, 26, 27. I received of the Lord that which I delivered unto you, People or Laity. This do ye, as often as ye drink it— As often as ye eat this Bread and drink this Cup— whoever eats this Bread or drinks this Cup unworthily— So eating and drinking together thrice, Ver. 28, 29. So before Chap. 10.21. Ye( People or Laity) cannot drink the Cup of the Lord, and the Cup of Devils. And as to Antiquity, 
Vid. Chami●r. de Euchar. l. ●. c. 9.  the Half-Communion is not yet, whatever it may live to be, aged full five hundred ye●rs. Why? The 
Sess. 21. c. 1.& 3.  Trent Cabal confesseth, That Christ instituted both kinds, and so delivered it to his Apostles: and that the use of both kinds was the practise of the Church in the beginning of Christianity; till in progress of time 'twas changed. That Progress of time being, as you heard, about twelve hundred years after Christ. Bellarmine confesseth, that in the Fathers times the Question was not started,( introduced, his word is,) whether both kinds were necessary to be receive. 
De Euchar. l. 4. c. 26.  Belike, That duty was out of question then! Thank him, for any truth, indeed! But why doth he make a stir in answering twenty Testimonies out of them, which he saith our Men produce against their wickedness? merely to lull his Friends, and scar us with the noise of barking, when he hath no Teeth to bite! For my part I esteem his Answer to the eighth, the very wisest in the pack. And let the Reader thereby steer his judgement. Eighthly,( saith he,) Calvin produceth Jerom on the second of Malachy: Priests that consecrate the Sacrament, distribute also the Blood of the Lord unto the People. 
Respond. Nihil novi audimus.  I answer: Pray, tell us some news; will ye? Behold a Papist, Jesuit, and a Cardinal!  
Well, notwithstanding Christ's Command, the Apostles practise, and the so long Custom of the catholic Church, Romes Doctrine and practise is for an Half-Communion. And good now, how can this be justified? Why very well. 'tis proved by Miracles: 
Ibid. cap. 24. ad finem.  and you have the same Cardinal's word for it. Quod quidem Deo placere Signis& Prodigiis aliquando demonstratum est: The administration of one only kind, hath by Signs and Prodigies been demonstrated pleasing unto God. And you shall hear his Story too. There were once some Monks that were wont to have but one kind, would have the other also. But so it happened, that whilst the Priest was breaking the Host, there ran out so much Blood as filled the Charger. Whereby( saith this Diviner) God shewed that their grumbling for the Cup was causeless, when they had all in the Bread alone.  
Which Tale, if it be no lie, more plainly shows the Devil in it, than his Cloven-foot could e're have done. And must upon necessity be a Lying Wonder; because it serveth merely to confirm a false and wicked error: the owning whereof the God of Truth is most abhorrent from.  
8. Let us now take notice of a second. 
Praying to the Dead.  They have their Miracles also for another like it, Praying to the Dead. For thus they also teach, and do accordingly: not only to the Virgin Mary, and all other Saints; 
2. False doctrine.  but unto some that never were, or Saints, or Men, at all. And this Idolatrous Invocation the Junto of Trent establisheth likewise, 
Sess. 25. Decret. 2.  with condemnation of Dissenters from them. But search the Scriptures, said our Saviour. There is no Command, no Promise, nor any Example hereof. Indeed they do forbid it; 
Deut. 6 13. Mat. 4.10& cap. 6.9. Rom. 10.4.  in requiring our Religious Worship to be paid to God alone; and not to any Creature alive or dead: and in directing our Prayers only to God, and that because in him alone we must believe. They condemn worshipping of the Highest Creatures, 
Col. 2.18. Rev. 19.10. Isa. 63.16.  Angels; tell us glorified Saints do not understand our State, and therefore cannot be fit Mediators to the Creator for us; protest against all other Intercessors or Mediators but Christ Jesus; who is the only one 'twixt God and Man. 
1 Tim. 2.5.  The 
Ch. 3.§. 2, 3, &c.  former Book spake of the Popish wickedness of this kind sufficiently. Should not a People seek unto their God? For the Living to the Dead! To the Law and Testimony— Isa. 8.19, 20. But they are dumb for it: we see, clamorous against it. Therefore from the beginning 'twas not so. Nay many hundred years were over, before the Doctrine of Daemons, whence Prayers to the Dead sprung, was from the Heathenish Fables translated into the Christian Faith, in any part of the Church. The Learned German Chemnitius, 
Exam. Conc. tried. Part. 3. de Invoc. apostasy of latter Times.  and the Excellent meed our Country-man have made this manifest. Though now( alas the day!) the Heathens worship to their Daemons, and Papists to their Saints are so much the same in Nature, that their only difference seems to be in Names. One of very great Learning among them, 
Not. in Aug●st. d● C. D. lib. 8. cap 27.  Lodovicus Vives by name, complaineth thus hereof. Divos Divasque non aliter venerantur quam Deum. Nec video in multis quod sit discrimen inter eorum opinionem de Sanctis, & id quod putabunt Gentiles de suis Diis. Which is, They worship He and She Saints no otherwise than God, Nor do I see in many of them, what difference there is betwixt their opinion of the Saints, and what the Gentiles thought of their Gods.  
All which notwithstanding, this Heathenish Idolatry, and so confessed to be, must be defended by the specious Pretence of Miracles. Bellarmine is copious herein. And the first he mentions, is one that St. Bernard wrought against that heresy( as 'tis frightfully called) of maintaining, That dead Saints were not to be religiously Invocated. But before the Tale be heard, if the Reader please, let him remember what the last Chapter offered, 
De Sanct. Bea●. l. 1. c. 19. 〈◇〉 op. sin.  touching Bernard's working Miracles; and then set both his Ears open. St. Bernard preaching against those Sons of Truth, heretics, saith the Cardinal, that would have the Living God alone, and not dead Men religiously invoked, Blessed some Loaves of Bread with the sign of the across( ay, all the Fat had been in the Fire else,) and  told the People, that if he had preached the Truth, then their Sick who tasted of that Bread should be made well thereby: and a mighty Company( under a Million, I trow,) were thereby cured.  
Which Feat supposed true, a mighty lie in Doctrine was confirmed by a mighty Lying Wonder. And that's the best that can be made of it, notwithstanding the Dilemma of the Jesuit there. For he hath the Face to say, Either this opinion is true, or God was Witness to a falsehood. For, because the opinion was false and wicked; the Devil, and not God gave that Testimony thereunto. And so that also was a Wonder of a lie, and no true Miracle.  

Image-Worship.  9. We will proceed unto a third. They pretend Wonders also for the Abomination of worshipping Stocks and Stones Religiously: 
3. ●●ise Doctrine.  that is, their Images. The second Commandment, saying, Thou shalt not make to thyself any graved Image, nor the likenese of any thing, &c. severely forbids their wickedness.( Though they most craftily, 
Supra.  and more impiously, and sacrilegiously, leave that out in their Vulgar Catechisms as well as Books of Devotions; and to guile the People, divide the tenth in two, and so keep the number still entire. 
Supra. ) So do many Scriptures in the Old and New Testament condemn Religious worship to any Creature, much more unto a senseless, lifeless Thing; and abundantly the 
Exo●. 20.4, 5, 6. Lev. 26.1. Deut. 4.15, 16, 17, 18. Rom. 1.21, 22, 23, 25. 1 Joh. 5.21.  making Images that men may worship them. I know they would evade their guilt with saying, An Image and an Idol are not the same. That, is the representation of a true and real being; This, of a false. Now 'tis the last that is condemned in the Scripture; and about which Heathens are faulty: not the first, which is only found among the Papists. But this is wretched vanity. For it hath been proved already both that an Idol and an Image are the same in Greek and Hebrew: 
Supra. B. 2. c 9.§. 6.  and however Papists have their Idols too as well as Heathens. And the likeness of any thing for the use of Worship, is utterly against the second Commandment; whether it be of God, or Christ, or Angels, or Saints, or any other Creature. For 'tis said, Thou shalt not make to thyself the likeness of any thing in Heaven or Earth; thou shalt not bow down thyself to them, nor serve them. So that to understand the Prohibition to be directed merely against Idols( in the Popish notion of them) is both to contradict the Text, and indeed to make that forbid nothing at all. Because as the likeness of any thing in Heaven, Earth, or Waters, so 'tis the likeness of some real thing, that is forbade to be made for worshipping. Besides, since Jove and Hercules, &c. were real Men as well as Peter and Paul; and rather than St. George and Christopher, &c. why their representations should not be Images as well as these;( and the representations of the last better deserve the name of Idols than those of the first,) hath no colour of reason for the controlling it.  
I know 'tis sometimes pleaded, that they do not worship the Image itself, but what it representeth. But this is but the modesty of a few: when others, and of greatest authority and credit among the Romanists, such as St. Thomas, St. Bonaventure, and Cardinal Cajetan, &c. labour by seven Arguments to prove the same Worship due to the Image and the Exemplar or Person represented by it, as Bellarmine shows us. 
De Imag. l. 2. c. 20.  And himself that would fain seem to be of a third sort of Idolaters, and in the mean 'twixt two extremes, doth dodg apparently, and in effect shake hands with the worse side. He affirms that Images are properly, and by themselves to be religiously worshipped: but as to the same kind of worship due to the Exemplar, with that indeed, only improperly, and by accident. Which you must think the Vulgar in their practise will very wisely distinguish; that they will, no doubt! But so; the Image of God( whose face no man hath seen at any time, and therefore cannot grave or draw it,) and of Christ, must be, and is, worshipped with the highest Divine Worship, which they call Latria: that of the Virgin; with the middle Worship, called Hyperdulia: that of the Saints with the lowest, named Dulia. Yet all this while Dulia and Latria is a silly distinction, and without a difference; as was proved 
Book 2. c. 2.§. 7. Sec●ndum prophanos Authores idem significant. De Sanct. ●eat. l. 1. c. 14.  before also; and Bellarmine himself is forced to confess.  
And as 'tis most unreasonable to imagine that the Hebrews could be such sad Sots, to think the Golden Calf that Aaron made, was the very God that brought them out of Egypt, before itself existed; or a representation of any of the Egyptian gods, that should prove so kind to them( the chiefest enemies those poor Gods had) and so cursed to the Egyptians( their only Friends that paid them homage:) so 'tis most reasonable, or rather necessary to believe, that they took it only as a Symbol of the true God, and now in the room of Moses whilst he was absent; that they might have help thereby from God, as they were wont to have by Moses when he was present. Which Exod. 32.& v. 1. makes very plain. Make us Gods,( or a God; for 'tis {αβγδ}, often used singularly; as for the true God, Gen. 1.1. One single Idol, 1 Kings 11.33. Yea for one Moses, Exod. 4.16.& 7.1. whose Deputy or Substitute here they ask) which shall go before us,( as Moses did, Exod. 17.) for as for this Moses, the man that brought us out of the Land of Egypt, we wot not what is become of him: and therefore needs they must have somewhat in the room of him.  
Nay, the wiser Heathens took not their Images for any Deities: but only through them they paid their homage to the Gods they worshipped. 
Ap. Origen. l. 7. p. 373.  Celsus saith, None but a Fool thinks otherwise of them. And 
Advers. Gent. l. 7.  Arnobius tells us, the Heathen said, Deos per simulachra veneramur: We worship the Gods through the Images. And three or four Leaves after, he brings the Heathens, saying, Erras& laberis: nam neque nos aera, neque auri argentique materias, neque alias quibus signa conficiunt eas esse per se Deos,& religiosa decernimus numina, &c. We neither take Brass, Gold, nor Silver, nor any other matter whereof Images are made to be Gods themselves; but we worship the Gods in them.  
In both which Cases of Jews and Heathens( though the excuses be pretty fair, and the very same that Papists make, for their Image-worship) the guilt of gross Idolatry lies full against them; nor can ever be evaded by the Romanists.  
Moreover, this Image-worship hath been condemned by several Councils also; at Eliberis, Constantinople, Frankford, and Paris. I shall only city the words of the first, held generally to be elder than that Famous general Council of Nice, and about three hundred years after Christ. Placuit, 
Ap. Sur. Tom. 1 Conc. Eliberin. cap. 36.  Picturas in Eccesiâ esse non debere, ne quod colitur aut adoratur, in parietibus depingatur: No Pictures ought to be in Churches, that what we worship be not painted upon Walls. So far were they from worshipping Images; that they would not have them in the Church at all. 'tis a pretty note upon this Canon that I find in Surius: This Canon at that time, perhaps for certain reasons, was necessary or usefully made. As if so be, to avoid Idolatry, which was their reason, were not as needful and as useful now, as then. 
De Imag. l. 21. c. 13.  But Chamier acquaints the Reader with them all, and doth defend them against the quarrels of the Adversaries. Nay, 'tis most certain, and by Pope Gregory himself, that 'twas more than six hundred years after Christ before this Image-worship could obtain among the Romans themselves. For this Saint Pope of theirs praiseth Bishop Serenus for opposing Image-worship; 
Epist. l. 9.9.& l. 7 109.  though he dislikes his zeal in plucking of them down and breaking them to prevent it. And at last adviseth thus, Si quis Imagines facere volverit, minime prohibe: Adorare vero Imagines omnibus modis devita: If any would make Images( by way of History, that is,) in no wise forbid them: But by all imaginable means hinder the worshipping of them. Yea the introducing Images into Churches for History only was about four hundred years after Christ, among the Latins; and a little earlier among the Greeks according to Chemnitius his reckoning. 
Exam. Conc. Tri●. P. 4. de Imag.   
But notwithstanding God's Word, and practise of the Primitive Church, and silliness of their Heathenish Excuses, they will abide in their Idolatry; and prove it good to do so too, 
●ib. 2. cap. 12. de Imag.  by Miracles forsooth. 'tis Bellarmine saith it, God by the Images of Christ and Saints, works many Miracles: whence we understand, the worshipping of Images pleaseth him. Pretty arguing for a Cardinal! But for this once I take it I can do as well: whether better, let the Reader speak. Christ wrought a great Miracle by day and Spittle: Ergo, To worship day and Spittle would be pleasing unto God. Spectatum admissi risum? Instances of those Wonders done by Miracles you may have enough there: but true Miracles they cannot be, for the reason often mentioned, they serve a cursed lie, and maintain Idolatry.  
10. We will now consider of a fourth. They have a Miraculous number of Miracles for their Purgatory 
Purgatory.  also. Now you must note their Doctrine hereof is, 
4. False Doctrine.  That 
Bell. de Purgator. l. 1. c. 1.  Purgatory is a Place( no Body knows where, for there be 
Idem. l. 2. c. 6.  eight several opinions of it, and the Church hath not defined it: but by the best intelligence, 'tis in Utopia,) wherein as in a Prison Souls are purged after this Life, which were not fully purged in it: that being so purged, they may be able to enter Heaven where nothing undefiled comes. So he. But this whole Fable,( an exact Transcript from the Heathen Original, as we heard 
Hic ch. 2.§. 3.  before,) is not only all without Gods Book, but against it fully. For as thereby the World is divided but into two parts, the good and bad, Believers and Unbelievers, in this Life: so it suitably assigns a double state, and no more, after it; namely, Happiness and Misery, and both unchangeable and eternal. Mark 16.16. He that believeth shall be saved: he that believeth not shall be damned. Joh. 3.36. Rom. 2.6, 7, 8, 9. Joh. 5.29. Matth. 25. ult. 'twere endless to note all Testimonies to this purpose. And the examples of Dives and Lazarus make plain demonstration that good Mens case is after death to be presently, and for ever blessed; and the Wicked's miserable forthwith, and eternally, Luk. 16.22, 23. And though the very best of men have the remains of sin till death, 1 John 1.8. James 3.2. 1 Cor. 13.9. yet at it, they presently pass to Life and Bliss, 2 Cor. 5.1, 2, 6. And are not lodged in the Suburbs of Hell, as Papists teach, until redeemed by their Masses, or such like Trumperies. It is Christs Blood alone that cleanseth from all sin, 1 Joh. 1.7. And other Purgatory to free us from the guilt thereof, the Scriptures knoweth none. Nay, this their gentle Dream inspired to them from Virgil, Plato, and Homer was never known in the Primitive Church for many hundred years together. St. Cyprian plucks up the foundation of the fancy, 
De Mortalitate. circa medium.  saying, Think not that good and bad Men have the same end. Ad refrigerium justi vocantur, ad supplicium injusti rapiuntur, &c. The Righteous are called unto pleasure, the Wicked are hurried into punishment, &c. Where can you find so much as a Needles-point room for Purgatory to set the Foot on here. Heaven takes up all of one side, the other is for Hell; and Purgatory hath nothing left. And how doth he encourage Christians soon after the beginning there, against the great Mortality that then raged, with assurance of the present enjoyment of Heaven without so much as calling at the door of Purgatory in the way? 'tis his part to fear death, saith he, that hath no mind to go to Christ. Simeons's Nunc dimittis, proves God's Servants shall have rest and peace( no pains of Purgatory) after death, &c. Doth not St. Austin say, 
Hypognost. l. 5. ultra med.  The first place the catholics Faith believeth by Divine Authority, is the Kingdom of Heaven. The second, Hell. The third, we are utterly ignorant of; nay, nor can we find it in the Holy Scriptures. Which plainly shows he could not be of the Papal Faith in the Point of Purgatory, how doubtfully soever they may account he speaks in any other place. But certain 'tis, that before his time, 
Th●s. Theol. de stat. Arimae. seper. Q. 3.  as the Learned Vossius doth assert, the Popish Purgatory was a stranger to the World; and from the time of Gregory by lying Visions and Revelations, it became a Certainty in the Roman Church. But what need more to be said hereon, when their 
C●ntra ●uth. Artic. 18.  Bishop of Rochester plainly confesseth that the Ancients do not at all, or very rarely speak of Purgatory; and the Greeks believe it not unto this day. And afterwards, Purgatory was a good while unknown: and lately received by the catholic Church. 
Chemn. Ex. de Purgat.& Chami●r. de purge. l. 26. c. 2.  Soto, Sonnius, and others of them, grant no plain Scripture for it: nor did any Council own it till more than 1400 years after Christ; and that was it of Florence.  
But for all this, Purgatory makes the Popes kitchen hot, and his inferior Clergies too, in a proportion. And to part with it, were to lose the best Stake out of the hedge; or fairest Flower of the Garden. Therefore not the whole driven only, but the Vir gregis also seem more willing to part with Heaven( which they have sold over and over long ago) than this pretty Spot, their Fathers Inheritance, Purgatory.  
And they prove their Title by a Ship-load of Miracles and Revelations, which the Reader, at his leisure,( if they be worth his fetching) may have in Bellarmine gratis. 
De purge. l. 1. c. 11.  All which, were they a thousand more, must for the reason often specified, be nothing else but Lying Wonders: the Doctrine is false which they confirm.  

Ibidem.  But there is one Argument of this great Authors, that 'tis great pity to pass over in silence: and therefore rather than no where, we will hear it here. Jews, Turks, and Heathens did believe it, saith he. Let them even take it than for me: the Christian Faith hath nought to do with it.  
11. A Fifth is to be thought on now. The Sacrifice of the Mass 
Mass.  is Propitiatory for the Dead as well as Living. So they teach, 
5. False Doctrine.  and thanks to Purgatory for the better half of this Doctrine. For were there no such Little-Ease, who would give a Farthing for all the Sacrifices in the World to prevent the going thither, or delivering thence? But the fearful Faith of that, will fetch out all the money for this. Judge whether it be not worthy of it, by that account which the whole college of Mountehanks give of the V●rtues thereof; I mean, their Council of Trent. 'tis offered, 
Sess. 22. c. 2.  say they, not only for the Sins, Punishments, and Satisfactions, and other necessities of the Faithful living; but also for the Dead in Christ, not thoroughly purged yet: that is to say, whose Lodging is in the Little-Ease of Purgatory. And to force a Trade, they tell you; 'tis the self same Sacrifice that was offered upon the across, only in a different way of offering.  
Now this inhuman Impiety of Christians sacrificing their Saviour unto God,( worse incomparably than the Jews making their Children to pass through the Fire to Moloch) doth sound so monstrously to the ears of all Men,( excepting Cannibals) much more of Christians, that none can doubt but God must needs abhor that which very Nature startles at, both with amazement and detestation.  
Then, touching Sacrifices and Priests; we often, I acknowledge, meet with them in the Old Testament, properly taken: but in the New, we find but only One, of either kind; and our Lord Christ Jesus, Both those. He offered one Sacrifice for sins for ever, Heb. 10.12. Once he appeared to put away sin by the Sacrifice of himself, C. 9.26. and by one offering perfected for ever them that are sanctified: and thus he did once, when he offered up himself, C. 10.14.& 7.27. So there remains no more Sacrifice for sins, C. 10.26. 
See also Joh. 1.29, 36. Gal. 1.4 Ephes. 5.2.25. 1 Joh. 1.7. 1 Pet. 1.17, &c.  Here is the only New Testament Sacrifice, and New Testament Priest. And these you see have bared all hopes of any to come after them. So that Mass and Shaveling are for ever Nonsuited▪  
Besides, indeed their talk is contrary, both to the nature of a Sacrifice, and the Sacrament too. A Proper Sacrifice requires the Thing be visible that is sacrificed, and must change it, and so far destroy it. Christ is the same for ever, cannot be changed, nor destroyed so, nor do you see Him there; only the show of Bread is before your eyes. Nay, Christ's particular Sacrifice was by Blood and Death, nor had it any other Priest than himself. None of which are in the Mass. In the Sacrament, God offers Christ once already sacrificed, and once for all, unto Man: in the Mass Man offers Christ, and freshly sacrificeth him to God.  
Further 'tis a Monster of Absurdities. If the Sacrifice of the Mass be a true proper Sacrifice of Christ, then Christ is sacrificed more than once, or 10, or 100, or 1000, or 10000, or millions of times; and all it may be in one day too: Then his own Sacrifice of himself was not sufficient. Then he is sacrificed, yet not killed, destroyed, nor any way hurt or changed: Then the Sacrifice is utterly unlike itself: Then an External Sacrifice is invisible: Then they unbloudily pour out Christ's Blood: Then a Sinner sacrficeth his Saviour: Then he doth worse, put him in his Mouth, grinds him with his Teeth, swallows him into his Belly, and what follows: Then he intercedes( which is some kindness) for the Intercessor, for so saith the Canon of the Mass: Then Christ being daily offered, is daily making n●w satisfaction for sin. Thus do the Popish Priests, according to their Doctrine, handle the Son of God. Which, were it true, would make them guilty of H●llish Cruelty: and being false, 
See above B. 2. c. 1.§. 10.  of Cursed Idolatry; because with all this Ceremony they worship a Piece of Bread as God.  
To conclude, the Primitive Church was an utter Stranger hereunto. The Fathers all agree( saith the Learned Dr. Fulk) that there was but One Sacrifice propitiatory for sins, 
In Heb. 9.10.  namely the Death of Christ. S. Chrysostom calls it a Sacrifice indeed, 
Homil. 17. in Hebr.  not properly, But in remembrance of that which was done. For do this, saith he, in remembrance of me. We make not another Sacrifice, but the same: nay rather We make a Remembrance of that Sacrifice. Yea their own Master of the Sentences was not of their mind, but about 500 Years ago. For he denies that the Sacrament is a Proper Sacrifice, in the present Popish sense; but is only so Figuratively, 
Lib. 4. Dist. 12  Quia Memoria est& Repraesentatio veri Sacrificii,& Sanctae Immolationis factae in arâ Crucis: Because it is the Memorial and Representation of the True Sacrifice, and Holy Offering made upon the Altar of the across. So he, with more unto the same purpose from S. Austin and S. Ambrose also, to the utter destruction of a proper Sacrifice in the Mass, propitiatory for the quick and dead.  
But who may say unto the Pope, Quid ita facis, wherefore dost thou so? A Sacrifice, and such a Sacrifice, he will have it be: and prove it too by Miracles. Amongst the many, I shall take notice but of one most certain Vision( whereof Bellarmine speaks) of Souls delivered out of Purgatory, especially by the Sacrifice of the Altar. 
De Purgat. l. 2. c. 9. ad fin.  And who can think, were it not a proper Sacrifice, that it could do such Feats as these? And we are sure this is not the only trick shew'd by the Father of Lys amongst them. For from the God of Truth, for the reason often specified, it could never come.  
12. A Sixth is; the very Soul of this their Sacrifice spoken of, I mean, Transubstantiation; 
Transubstantiation.  the Sink, or Jakes, or common sure of all Abominations! For they teach, 
6. False Doctrine.  That the Priest pronouncing these words( in Latin, and softly to himself, and minding what he does; do you hear? or the Charm will miss)[ For this is my Body] and with a vade celeriter, The Bread is gone. Let Men see, touch, or taste, or so, as much of Bread as ever Baker did that made it, there is, No more of the Substance of Bread left, than the back of your hand. But in the Room of Bread, say those Blasphemous liars, comes Jesus Christ, Flesh, Blood and Bones, Head, Hands, and Feet, all Parts, and with all Dimensions; nay Soul and Divinity also, by a knack of Concomitancy that they have. And at the last, this Deified Wafer must be adored! 'tis needless to quote the Tridentine words, the margin will give notice of the place where this choice Doctrine lies. 
Sess. 13. c. 1.   
A Doctrine so unbecoming Christians, that 'tis not fit for Men: for none, save those in Bedlam. The Reader may consider what is said once and again already on this Point. 
Supr. B. 2. C. 1.§. 10. &c. 5.§. 5.  And further here observe, that the words of Christ, This is my Body, This is my Blood, intend no more but that the Bread and Wine whereof he spake, were Symbols or Signs of his Body and Blood. 
Exod. 12.11. Gen. 17.10. Gen. 41.26, 27. 1 Cor. 10.4. Gal. 4.24. Mat. 13.37, 38, 39.  A familiar way of speaking both in the Scripture and Common Talk. The Lamb is the Passover; Circumcision God's Covenant; seven Kine seven Years; The Rock Christ; Sarah and Hagar the two Covenants; The Seed the Word of God; The sour the Son of Man; The Field the World; The good Seed Children of the Kingdom; Tares, Children of the Wicked One; The Enemy that sowed them the Devil; The Reapers Angels; The Harvest the End of the World; and so in heaps of other places, Is or Are manifestly mean, do represent, or signify; is and are so, by way of Symbol or Sign.  
And thus it is in Common Talk. Say not the Papists of their Idols, This is the Virgin Mary, this St. Peter, and this St. Paul; as we at Guild-Hall, This is my Lord Chief Justice, this the Chief Baron, &c. when they and we mean no more but that these are their Pictures, which signify or represent such, or such Saints or Judges?  
And though they do exclaim so loud against a common and familiar Trope, what Monsters of Contradictions and Nonsense, besides the Irreligion and Blasphemy, will their sense force upon this Proposition of our Lord? For then Bread is not Bread, and Wine is not Wine; a Creature is turned to the Creator; Christ was at the Table, on the Table, and on the across at once; Eaten and swallowed by his Disciples, yet by them still never hurt or touched; they look on him, handle him, put him into their Mouths, but neither see nor feel him all this while, he is invisible there, the show of Bread is all they meddle with; His Body is broken, but still whole; His Blood poured forth, but not one drop out of the Veins; though he be in Heaven and there to stay till the day of judgement, he is daily with them in his bodily presence: yea one and the self same Body of his is in many thousand places at one time; nay, he must have two Bodies at least, one that he took of the Virgin, another of the substance of Bread; Accidents subsist without a Subject; A Priest makes his Maker, and then devours him when he hath done; nay Dogs, or Mice, 
De Nat. dear. l. 3. Ecquem tam amentem ●ss. putas, qui illud quo ●escatur Deum credat esse?  or other vermin may do as much. But when shall we have done if we pursue this Frenzy home? Welfare Cicero that said, No man was so much besides himself as to believe that what he eateth is his God. He did not know the Papists, I confess; but yet very kindly hath prepared the name of mad Men for them.  
And for the Primitive Church, 
De Doctr. Christ. l. 3. c. 5. Contra. Adimant. c. 12.  it was abhorrent from any such a thought as Romanists Idolize. St. Austin calls it the bondage of the Soul to take signs instead of the things signified. And, saith he, Christ doubted not to say this is my Body when he gave the sign of his Body. So 
De mister. initiand c●ul●. ●ontr Marcio. l. 4. c. 40.& l. 1. c. 14.  St. Ambrose, After consecration, saith he, the Body of Christ is signified. And Tertullian before either of the other long, expressly hath it thus: This is my Body, that is, a Figure of my Body. As elsewhere; The Bread represents his very Body. But what need of this, when their 
P. Lom. Sent. Lib. 4. Dist. 11. De Euchar. l. 3. c. 21. Saltem ab annis quingentis, Ibid.  great Master confesseth, he knoweth not what to make of their conversion, whether it be formal or substantial. And Bellarmine grants, that Transubstantiation( whensoever it was born) was not christened till the Lateran Council, more than 1200 years after Christ. Nay he undertakes, a bold attempt there: namely to prove, that this Doctrine hath been catholic, at least 500 years! What an hoary Truth is this? But their own Holy Decrees disclaim it. The Churches Sacrifice( say they) is made up of two things, the visible nature of Elements, and invisible Body and Blood of Christ; the Sacrament and matter of the Sacrament, that is, Christs Body; as, Christs Person is made up of God and Man. Nay, Pope 
Adv. E tie.& Nestor. prop. sin. in Bibl. P. P. Tom. 4. Non desinit substantia vel natura panis& vini. Imago& similitudo corporis& sanguinis Chris●i.  Gelasius himself saith, Though the Sacrament be a Divine thing, it ceaseth not to be the substance and nature of Bread and Wine. Ay certainly, saith he, the resemblance of the Body and Blood of Christ is there.  
But what cares Rome for all good Men, and God himself? She loves a Stranger and after him she will go; as her elder, and Idolatrous Sister sometime did. They have a Bran-God there: Him they will keep, fall down to, and worship as the Creator and Redeemer of the World! And rather than say nothing for themselves in such abominable wickedness, they will tell an hundred Tales of Miracles, that vouch their belief and practise. 
De Euchar. l. 3. c. 8.  Bellarmine's modesty and prudence stops at the number of Perfection: but a pretty bundle of seven you have in him. Whereof what judgement the Reader ought to make, I need not say. They proclaim themselves, were they thousands more, all Lying Wonders!  

Popes Supremacy.  13. Well, the Epitasis now is over: and we shall both more quietly, and quickly reach our Journeys end. The Doctrine of the Pope's Supremacy is as well provided for as others you have heard already of. 
7. False Doctrine.  The old Gentleman of Rome, you must note, is the Mighty Leviathan, the Grand signor, or Great Mogul of all the Earth. Princes, States, nay, 
Book 1. c. 6.§. 2.  every Mothers Son,( as you heard at first,) is Vassal to him. 'tis very great modesty in their latest, best learned, and most authentic Authors to assert his Holines's sovereignty over all Christians in Spirituals downright, 
Bell. de R. P. l. 5. c. 6. &c.  and in Temporals only in order unto Spirituals. And wot ye how this Title is raised? Why, on a Succession to St. Peter! But how came he to be such a Monarch? Even by a grant from Jesus Christ! So they talk. But this whole Tale is of an enchanted iceland; or if you will, of a Castle in the Air; or in plain truth, of a Cock and a Bull! For upon a fair and full trial already past, the good Man was no● suited long ago. 
Book 2. c. 1.§. 3, 4, 5, &c.& c. 12.§. 3. &c.  No proof was made or could be, either that St. Peter was such a Monarch, or was ever Bishop of Rome, or that the Pope was his successor lawfully. Indeed the first and last are certain truths, if you hold them negatively. And the presumption against the middle most, so expressed, is next thereto. I list not Actum agere: and therefore refer my Reader to what is said already amply enough unto this purpose. Only let it be remembered, that not Holy Scripture only, and all Antiquity bar this claim; but very Sense and Reason conspire with them against it. Nay which is truly wonderful, Pope Gregory, their Saint, and the Sacred Canons enter this Conspiracy; as may be seen in the Places noted by the margin.  
But by this craft they have their Wealth; therefore their Diana is and must be great! And being dumb; Religion and right Reason stoping up their Mouths; just like that errand Scold the Story goes of, they fall to making Signs. For lo, the Pope's Supremacy is proved by Miracles! 'tis not worth the while to stay for the tricks of this kind played us by any of the lesser Fry: 
Flor. Exempl. Tom. 1. c. 1. Tit. 59. Ex. 8.  I mean such Gudgeons as Danroultius, who telleth us of a judgement from Heaven that arrested an Heretical Preacher for speaking against this Universal Monarch, which makes him warn all others, to take heed: no, this were not worth the while; but as I have done hitherto, let me still be beholden to their Behemoth only. He tells us an Apocryphal Story, 
Bell. de R. P. l. 1. c. 23. ad finem.  that St. Peter before his death had an apparition of our Saviour, who  told him he was going to Rome to be crucified again: and this he meant of being Crucified again in Peter. Now saith the grave Cardinal, What would Christ signify hereby, but that Peter was his Vicar( who was most surely the King of Kings, and Lord of Lords) and what was done to Peter was done unto himself? Lo you there now! And is not here a Miraculous proof of Sir Popes Supremacy! Or will not sinking Men catch hold on straws? Or rather as our Proverb saith; Will not hungry Dogs eat dirty Puddings? For who can think such Stories so applied, will ever pass for Mans-Meat? Admit the Miracle; If St. Peters, and so his Holiness universal Vicarship follow hence, will not many thousand private Christians have a fairer Claim unto that Vicarship, than any Pope for this thousand Years hath had? This very Plea for ever Nulls the Papal Title. Christ hath been persecuted unto death in private Christians, and infinite times, and that by Popes themselves: But never once in a Modern Pope.  
Well; but the lettuce and the Lips do well together: And the witty Inference is a very Wonder, as you see. Yet let the Revelation amount to what it can in any Mans esteem; such Application of it to a sottish falsehood, puts it also to the File of Lying Wonders.  

Truth and Infallibilty of the Roman Church.  14. Once more, and there's an end. The Truth and Infallibility of Roman Church is proved by Miracles also. Now this Opinion is their Helena; and though she be an errand Slut, all Greece and Troy too, is not enough to be Sacrificed for her. There was a time indeed, and pity 'tis that such a time had Wings to fly away with; 
8. False Doctrine.  That the Roman Faith rang famously throughout the Earth. But that was in her younger days. 
Rom. 1.8.  As she grew Elder, alas! Quantum mutatur ab illâ quae fuit? The Case is sadly altered, indeed! The Prophets complaint is as true of her, as ever 'twas of Israel. 
Esay. 1.21, ●2.  How is the faithful City become an Harlot! It was full of judgement, Righteousness lodged in her, but now Murderers. Thy Silver is become Dross: Thy Wine mixed with Water. Rome, once a Virgin of Sion, is now become the Whore of Babylon. 
Revel. 17.2, 6.  She hath made the Nations drunk with the Wine of her Fornications, and her self is drunk with the Blood of the Saints and Martyrs of Jesus. Here, judgement is turned away backward, and Justice standeth afar off: For Truth is fallen in the Street, 
Esay. 59.14.  and Equity cannot enter. Nothing but Error, heresy, and Blasphemy sitteth on the Throne; and Superstition, Idolatry, and all Impiety, is the only Retinue. To offer Proof, would be to writ o'er this Treatise again; and too unhandsomely reflect upon the Readers Wit, or Memory.  
But for all this, the Papists pled not Guilty: and aver their Church so True, that it cannot Err. Not only, the Pope of Rome cannot Err in Faith, 
De. R. P. l. 4. c. 4. ips● li●inc.  but neither the particular Roman Church, saith Bellarmin.  
And, pray, what shift, do you think, they make, when they shall hear that Scripture is against their Faith; to be sure, it is not to be found there? Why, be but so kind as to forgive them the former of the Twain, and for the latter their Answer is ready for all other Matters, as well as for the Case of Vows; 
bellarm. de Cult. Sanct. l. 3. c. 9. prop. fin.  Cum scriberentur Scripturae Sanctae, nondum coeperat usus vovendi Sanctis: When the Holy Scriptures were Written, there were no such Vows to Saints; no, nor no such Faith as Rome hath now.  
However, Holy Mothers Infallibility, the Common Souldiers can produce Miracles for the Proof of: Such as E. W. as bad luck as he hath to have the Folly of his Reason and Religion manifested unto all Men, by the most Learned Dr. Stillinfleet. 
Second Discourse. De Notis Eccl. l. 4. c. 14.  And their General hath Miracle upon Miracle, for every Age, as far as sixteen Centuries reach, to prove her Truth.  
But since mere falsehood and Error is Soul and Spirit to her, all Miracles that do her Service are nothing else by Lying Wonders. And so we are arrived at a plain Demonstration, that no Popish Wonders are true and real Miracles, because they only serve to the Proof of falsehood; as was asserted at our entrance on this Argument.  
But the Reader is to be adv●rtised that this Enumeration of false Doctrines, pretended to be proved by Miracles, 
Bellarmine.  is not therefore stopped, because we can go no further in like Instances; for I can double the Catalogue in this very Author, to let all others pass, and do it instantly too: As namely about holy 
De Confir. l. 2. c. 6.  Chrism, and 
De Cult. S. l. 3. c. 7.  Water, and 
Ibid.  oil, 
Ibid.  Bread, and 
De Reliq. l. 2. c. 3.  relics, and 
De Imag. S. l. 2. c. 3.  across, and 
De Pun●t. l. 3. c. 12.  Auricular Confession, and 
De Monach. l. 2. c. 2●●.  Monkish Obedience too; Doctrines of the same Complexion with those before, all of them; that is, truly Antiscriptural, and Antichristian: But the true Reason is, because proceeding further would be( and which was intimated at the f●rst) casting Water into the Sea, or lighting a Candle to the Sun.  

Recapitulation.  15. Thus by the Gracious Conduct of Jehovah, we are at last brought safe to Shore; and now with pleasure may look back upon a tedious Passage through a Sea, repleat with Popish Monsters; I mean their Wonders, and their Miracles: And which, for more respects than one, no doubt afford the truest Scylla and Charybdis in whole Nature. Of the former sort, we have seen Six Pair: Viz. Their Principles and Proofs, Prayings and Preachings, Sacraments and Censures, Penances and Pardons, Holy-Things and Holiness; and lastly, their Rule and Church. Touching the latter: Proof hath been made, almost unto a Surfeit, That very many of Popish Miracles are mere human Impostures and Cheats, more Diabolical achievements, most errand Forgeries and lies, and none true real Miracles; because those are long since ceased, and theirs only serve for attesting Falsehood.  
The Upshot then, as well by all Reason, as Religion, must necessary come to this; that The Pope is certainly the Man of Sin; as being He for whom( and none beside) the Apostles Characters are as fit as ever show was for the Last whereon 'twas made: But specially, for that, His coming is, after the working of Satan, with all Power, and Signs, and Lying Wonders.  

Conclusion.  Wherefore to conclude: Ye, that are freed from Babylon, where this Man sitteth, bless God with Lip and Life, both influenced by the Heart, for such Deliverance; and dread returning thither, as to Hell itself.  
Ye, that are yet in Bondage, forthwith answer the Call of God from Heaven, Come out of her my People, that ye be not partakers of her sins, and that ye receive not of her Plagues: For her sins have reached unto Heaven, and God hath remembered her Iniquities, &c. Rev. 18.4, 5.   
FINIS.   

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A Discourse of Growth in Grace, in sundry Sermons; by Samuel Slater, late of St. Katherines n●ar the Tower.  
The Grounds of Art, teaching the perfect work and practise of arithmetic, both in whole Numbers and Fractions; by R. Record.  
A Cloud of Witnesses, or the Sufferers mirror; made up of the Swan-like Songs, and other Choice Passages of several Martyrs and Confessors, to the end of the 16th Century, in their Treatises, Speeches and Prayers; by T. M. M. A,  
A Treatise of the Divine Promises, in five Books; by Edw. Leigh Esq.  
The unreasonableness of Infidelity, in four parts, by R. Baxter.  
— His Method for getting and keeping Spiritual Peace and Comfort.  
— His safe Religion against Popery.  
Quakerism no Christianity, clearly and abundantly proved out of the Writings of their chief Leaders, with a Key for the understanding their sense of their many Usurped and Unintelligible words; by John Faldo.  
{αβγδ}. Hesiodi ASCRAEI QUAE extant, Cum noris Cornelii Scrivelii,  
A Treatise of the Bulk and Selvedge of the World, wherein the Greatness, Littleness, and Lastingness of Bodies, are freely handl●d, with an Answer to Tentamina De Deo; by N. Fairfax, M. D.    
Small OCTAVO and DUODECIMO. 

A Saint indeed; Or, the great Work of a Christian opened and pr●ssed from Prov. 4.23, by J. Flavel.  
Annotations on the Book of Ecclesiastes, by a Reverend Divine.  
Artificial arithmetic in Decimals, showing the Original, Ground, and Foundation thereof; by R. Jagar;