THe firſt propoſition in this reaſon is vnqueſtionable andMAIOR. without controuerſie: for the law of God is one part of true religion, as the Goſpell is the other: and therfore whatſoeuer contradicts this law, is oppoſite vnto true religion, and ſo cannot be true religion it ſelfe: for truth is not oppoſite vnto truth, but falſhood: and the lawe of nature is nothing but the law of God, engrauen in the hearts of all men by the inſtinct of nature, which Tullie calleth a lawe engendred, notCic. pro Milon. Lex nota non data. impoſed, borne with vs, not laid vpon vs. And the poſitiue laws of men, if they be good, are nothing els but extracts out of the law of God, & characters of the law of nature. That religion therefore that croſſeth all theſe lawes by allowance of ſuch things, which are by them all condemned, cannot in any wiſe be the true religion, but muſt needs ſtand guilty of falſhoode and errour. Now, that the Romiſh religion is ſuchMINOR. (which is the ſecond propoſition in the reaſon) that is my taske to proue, and I hope I ſhall by inuincible arguments make good the ſame.

1. And firſt, what can bee more contrary to the lawes ofI. God, of Nature, of Man, then treaſon and rebellion againſt Princes? for the lawe of God commandeth ciuill obedience to the Magiſtrate, by the firſt precept of the ſecond Table: and our Sauiour in the Goſpell biddeth to giue to Caeſar thoſe Matth. 22. 2 • . things that belong vnto Caeſar: and Saint Paul chargeth euery ſoule to be ſubiect to the higher powers, becauſe all power is of God: Rom. 13. • . euen tyrannicall power, as our Sauiour confeſſeth to Pilate: Thou hadſt no power ouer mee, except it was giuen thee from aboue: Ioh. 19. 11. where he acknowledgeth, that Pilates power (though he was a tyrant) was of God; and therefore ſubmitteth himſelfe vnto it. As for the law of nature, it requireth as much of all; for as in the bodie naturall, all the outward members and inward faculties are gouerned by reaſon, reſiding in the head, and in the body oiconomike, all the familie is directed by the Father or Maſter thereof: ſo in the body politique, all the members of a Common-wealth muſt by natures decree be obedient to the King or gouernour, whom to reſiſt, is to rebell againſt nature, as it is againſt nature for the member to mutiny againſt the head; or for children and ſeruants to be diſobedient to their Fathers or Maſters: Neither are the lawes poſitiue any whit behinde: for no offence by lawe is more ſeuerely puniſhed, then crimen laeſae Maieſtatis, that is, high treaſon againſt the Kings perſon or State: and that not onely in this our Kingdome, but in all others, as is ſufficiently knowen.

2. Now, that the Romiſh doctrine and religion is a ſupporter of treaſon, and an animater of traytors againſt their Soueraignes; I call to witneſſe, firſt, their owne principles, and ſecondly, their practice. Their principles are theſe: As Toll. Inſtr. Sacer. lib. 1. cap. 13. long as the Prince continueth excommunicate, the Subiect is freed from the oath of ſubiection: this is the Poſition of a Cardinall, whoſe authority was ſo great in the Church of Rome, that whatſoeuer he wrote, was allowed as ſound and authenticall, without examination or ſupervizing. To him I adde aSimanc. Inſt. lib. 23. Sect. 11. Biſhop, whoſe writings, after ſuperviſion and examination, were approued as Catholique doctrine, and to containe in them nothing contrary to the receiued faith of the Romane Church: his Poſition is this, Aſſoone as a Chriſtian King becomes hereticall, forthwith people are freed from their ſubiection. The condition in the firſt Poſition is, if the King be excommunicate: in the ſecond, if he be hereticall; which though different in termes, yet in ſubſtance are all one, for euery heretique is excommunicate, quatenus apertè haereticus, in thatVal. Ieſ. tom. • . in Them. diſp. 1. qu. 12. he is an open heretique, if not by name, yet in deed, and by right, and ſo Subiects may lawfully deny him obedience, ſaith another Ieſuite: and what is an hereticke in their diuinity,Alph. de Caſt. l. 1. de iuſt. punit. haer. cap. 10. I pray you? Marry, Whoſoeuer maintaineth any doctrine expreſly condemned by the Church of Rome, hee is to be accounted (ſay they) an obſtinate hereticke. To theſe adde the ſentence of another Cardinall, euen our owne Countriman Al- in his Apology for Stanlies treaſon, who ioyneth both theſe two conditions together as two twinnes. By reaſon (ſaith he) Cardinal Allen. of Queene Elizabeths excommunication and hereſie, it was not onely lawfull for any of her Subiects, but euen they were bound in conſcience, to depriue her of any ſtrength, which lay in their power to doe, and to deliuer her Armies, Townes, or fortreſſes into her enemies hands, ſhe no more being the right owner of them. But all this while we haue not the pillar of Popery, Bellarmine, it may be he is of another mind: heare therefore his reſolution. Non licet Chriſtianis tolerare, &c. It is not lawfull for Bell. de Rom. pōt. lib. 5 cap. 7. Chriſtians to tolerate a King that is an infidell, or an heretike, if he endeuour to draw his Subiects to his hereſie or infidelity. This is braue Bellarmines reſolution of this caſe. Neither doth he barely ſet it downe, but laboureth to proue it by many arguments throughout that whole Chapter: indeed he pinneth it all vpon the Popes ſleeue; he muſt pronounce the King to be an heretike, and they like ſheepe muſt auoyde him as a wolfe; he muſt forbid them to obey, and they muſt forthwith fall to rebellion: that whole ſeuenth Chapter is worth the reading, if any deſire to know the full and compleat doctrine of the Romiſh Church, concerning the poynt of rebellion and treaſon againſt Princes. And that this was the doctrine not of ſome few among them, but of all in generall: Let a Fryer ofSigebert. Chron. Anno 1088. their owne teſtifie about three hundred yeares ſince; Sigebert mencioning the Popes proceeding againſt Henry the Emperor, thus writeth; Be it ſpoken with the leaue of all good men, this nouelty, that I ſay not hereſie, had not as yet ſprung vp in the world, that Gods Prieſts ſhould teach the people that they owe no ſubiection to euill Princes, and though they haue ſworne allegeance to them, yet they owe them no fidelity, neither ſhall hee be accounted periur'd which thinketh againſt the King, yea, hee that obeyeth him ſhall be counted for excommunicate, and he that doth againſt him ſhall be abſolued from the guilt of iniuſtice and periurie. Here we may behold the doctrine of that age, and withall, that by this Fryers iudgement concurring with vs, it is not onely nouelty, but a point of hereſie to diſſolue the bond of allegeāce, which Subiects owe vnto their Princes, vpon any pretence whatſoeuer.

3. But all theſe are but the opinions of priuate men, and not the decrees of the Church: heare therefore what the Church ſpeaketh, by the pretended head thereof the Pope, who (as they affirme) cannot erre whileſt he ſits in the chaire of Peter, to determine matters of faith. Gregory the ſeuenth,Gratian. ••• . 15. q. 6. alias, Hildobrand, thus determineth, We by Apoſtolicall authority doe abſolue all from their oaths which they haue giuen to perſons excommunicate. And another Pope of later time, in his Bull againſt Queene Elizabeth, thus; We abſolue all Subiects from Bulla Pij Quin. their faith they haue plight with Elizabeth their Queen. A third Pope Paulus Tertius did excommunicate Henry the Eight,Pet. Math. Cem. in bul. Pij Quin. King of England, and commanded his nobles to beare armes againſt him: and to make vp the full ſquadron of Popes, when as the Vniuerſite of Salamanca determined, that all Catholiques which did not forſake the defence of the Engliſh, and follow the traytor One all in Ireland, did ſinne mortally, and could not obtaine euerlaſting life, except they ſhould deſiſt: Pope Xiſtus giueth this cenſure of their determination,Lib. de iuſta abdic. Hen. 3. pa. 370. Thoſe Diuines (ſaith he) haue done the parts of good Lawyers, Confeſſours, and Doctours. Many more teſtimonies to this effect might be accumulated, but theſe are ſufficient (becauſe wee ſhall haue occaſion to ſpeake hereof more at large hereafter) to all that are not either bewitched with the enchantments of the whore of Babylon, or blinded with preiudice, to ſhew how both in their principles and their practice, they maintaine treaſon and rebellion againſt Princes, contrary to the lawes of God, of nature, and of man.

4. A doctrine Couſin german vnto this, & of the ſame kind,2. though not of the ſame degree, is that their Poſition touching the diſſoluing of all bonds of naturall and ciuill ſociety: wherby they reſolue, that no communion or fellowſhip is to bee held with heretiques, that is, with Proteſtants, by whatſoeuer bond of nature or ciuility they be obliged therevnto: and therefore the Father is bound to diſ-inherite and caſt off his Sonne, the Sonne to deny and diſobey his Father, the wife is forbidden to render due beneuolence to her husband, the ſeruant is commanded to diſobey his Maſter, the debter to deny payment to his Creditor, the Countriman to deny his owne Country, the kinſman to diſclaime his kindred, if any of theſe be heretiques, that is, be Proteſtants. What a religion is this, that not only choaketh the breath of humane ſociety, but euen ſtifleth the life of nature it ſelfe? Hee that deſireth to ſee theſe things proued, let them reade Doctor Mortons firſt Booke of Romiſh poſitions and practices of rebellion, and alſo his reply vnto the moderate anſwere, where he ſhall find them largely and foundly diſcouered and confirmed.

5. Againe, by their doctrine of equiuocation, they teach and maintaine open and notorious lying and periury, ſuch as the very heathen of ſtricter life and ſimpler iudgement abhor'd: their doctrine is this; A man (ſaith Tollet) is not alwaies Toll. li. 4. de Iuſt. Sacerd. ca. 21. bound to anſwere according to the meaning of the asker, but may ſometimes vſe equiuocation, and deceiue the hearer: this is lawfull (ſaith he) whē the Iudge requireth an oth againſt iuſtice, or when he is not a competent Iudge (as another ſpeaketh:) as for example, if the Iudge demand, Haſt thou done this? he may anſwere, I haue not (though he haue) with this ſecret meaning, to tell it thee, or at this time, or ſome ſuch like things. And if an husband aske his wife whether ſhee be an adultereſſe, ſhe may anſwere no (though ſhe be) with this mentall reſeruation [to reueale it to him] and if a man be conſtrained to ſweare that he will take a woman to his wife, he may doe it ſafely although he neuer meane it, with this cloſe clauſe in his mind (if ſhe ſhall after pleaſe him.) Thus farre Tollet.

6. Now of late dayes, one hath divulged a whole Treatiſe in defence of this monſtrous doctrine; to the which Blackwell the Arch-prieſt hath giuē this ſolemne approbatiō, that it is a very godly, learned & Catholique Tractate, & worthy to be publiſhed in print, to the comfort of the afflicted, & inſtructiō of the godly. The author of this Tractate thus concludeth, If a Catholike or any other perſon ſhal be demanded vpon his oath before a Magiſtrate, whether a Prieſt be in ſuch a place, he may (though hee know the contrary) ſecurely in conſcience anſwere, No, without periury, with a ſecret meaning reſerued in his mind, namely, that he is not there, ſo as a man is bound to reueale him. Againe, if one ſhall aske me whether ſuch a ſtranger lyeth in my houſe, I may anſwere, he lyeth not in my houſe (albeit he do) meaning Non mentitur: this laſt is verball equiuocation, the former is mentall reſeruation, which are the two approued kindes of their equiuocating art.

7. If this filthy ſtrumpet be not the mother of two foule daughters, Lying, and Periury: lying, if by a bare aſſeueration; periury, if ioyned with an othe: let all that haue but common ſenſe and reaſon iudge, and let the Enqueſt that ſhall enquire into this matter be, firſt, heathen Philoſophers; ſecondly, the Popiſh writers themſelues; thirdly, the Fathers and Doctours of the Church; and fourthly, which is of greater moment then all the reſt, the holy Scripture of God diuinely inſpired, and cannot deceiue, nor be deceiued. Let vs heare the Philoſophers verdict; A Lye, ſaith Tully, is a falſe Tullie. enunciation of words, with an intent to deceaue: and againe, he defines dolus malus, that is, deceit to be, when one thing is Cic. de offic. 3. pretended, another acted; this is a falſe action. So, in like manner a falſe diction, which is, a lye, muſt needs bee when one thing is ſpoken by the mouth, another vnderſtood in the heart: therefore the ordinary Grammaticall notation of this word mentiri, to lye, is quaſi contra mentemire, as it were to goe againſt the minde: and Ariſtotle ſayth, that ſpeech is ordained Ariſt. de interpr. for this cauſe, to ſignifie and expreſſe the ſecret conceptions of the mind: therfore when the mouth and the mind are at variance, then the law of nature is peruerted, and in ſtead of a naturall and true-borne childe Truth, a baſtard, to wit, a lye is produced: But they which equiuocate, pretend one thing, and intend another; they ſpeake one thing, & meane another; their heart and their tongue, like vntuned ſtrings, are at iarre with themſelues, and therefore by no meanes can they be excuſed from open and notorious lying.

8. Now, if an oath bee mixed, then a fouler monſter isToll. de Sept. peccat. cap. 54. brought forth, euen Periury; for what is periurie, but according to their own diuinity, a lye made in an oath? and is not equiuocating, when the equiuocator is ſworne to ſpeake the truth, periury? Let Tully determine this doubt, if it bee a doubt, Not to ſweare a falſhood, is to bee forſworne, but not to Cic. de offic. 3. performe or make good that which thou hast ſworne according to thine owne meaning, as cuſtomably it is conceiued by thy words, is periury: all the world cannot more directly cut the throat of all equiuocation then this doth.

9. But I leaue the Philoſophers, and come to their owne Schoolemen. To lye (ſaith Lumbard) is when a man ſpeaketh Lum. l. 3. diſt. 38 any thing contrary to that which he thinketh in his mind. It is a lye (ſaith Aquinas) when a man will ſignifie another thing, then Aqui. 2. 2. q. 111. art. 1. Lum. l. 3. diſt. 39 that which he thinketh in his mind. Againe, Lumbard. Whoſocuer vſeth craft or ſubtiltie in an oath, defileth his conſcience with a double guilt, for he both taketh the name of God in vaine, and alſo deceiueth his neighbour. And Aquinas, their great Doctor, condemneth in expreſſe words this equiuocating tricke of theirs: If a Iudge (ſaith he) ſhall require any thing which he Aqui. 2. 2. 4. 69. art. 1. cannot by order of law, the party accuſed, (what, may he equiuocate?) No. he is not bound to anſwere (in deed) but either by appeale, or ſome other meanes, may deliuer himſelfe; but in no caſe may be tell a lye, or vſe falſhood, or any kind of craft or deceit. This was then good diuinity: but now the Ieſuites, our pretended reſiners of Popery, haue coyned a new kind of diuinity; but like counterſet ſlips, it will not abide the tryall. Heare what Scotus ſaith, another Schooleman, Dicere non feci, Scotus lib. 5. de inſt. q. 6. art. 2. &c. To ſay I did not that, which I know I haue done, although I ſpeake it with this reſeruation (that I may ſignifie it to you) is not equiuocation, but a plaine lye. To conclude with Maldonate, Mald. Com. in Luc. vl • . v. 28. Quiſquis fingendo, &c. Whoſoeuer (ſaith he) by ſaining doth goe about to deceiue another, although he intend ſome other thing in his mind, without doubt, lyeth; for otherwiſe there would be no lye, which might not by this meanes be defended.

10. Thus we haue the verdict of diuers of their own Writers, touching this monſtrous doctrine. Let vs heare now what the Fathers thinke of it, and let Saint Hierome ſpeake firſt: None is a lyer (ſaith he) but he that thinks otherwiſe then Hieron. in 1. ad Corinth. ca. 4. he ſpeaketh. Therfore the equiuocator is a lyar, for he thinketh otherwiſe then he ſpeaketh: as when he affirmeth (I am no Prieſt) when he is one, he thinketh hee is that which he ſaith he is not. Is Saint Auguſtine of a contrary minde? no, hee agreeth with Hierome in this, though they iarred in ſome other things. He that ſpeaketh (ſaith he) falſly againſt his conſcience, Aug. li. contramend. cap. 5. doth properly lye, but ſo doth our equiuocator. And for Periury, This (ſaith Auguſtine) is the very forme of Periurie, Idem Serm. 28. de verbis Apoſl. to thinke that to be falſe which thou doſt ſweare. Thus doth the equiuocatour, for when hee ſweareth hee knoweth not a man, and yet knoweth him, doth hee not manifeſtly thinke that to be falſe which he ſweareth? his mentall reſeruation cannot ſaue him from the pillory; ſeeing, as Iſidore ſaith, God Iſi lor. de ſummo bono. li. 1. ca. 13. doth valew an oath not by the ſenſe of the ſpeaker, but according to the ſenſe of him to whom the oath was made. Thus by the verdict of theſe three Fathers, their doctrine of equiuocation is guilty both of lying and periury.

11. And that I may leaue them without a ſtarting hole, let them heare what the Iury of Life and Death ſaith, I meane the holy Prophets and Apoſtles, yea, what GOD the Iudge himſelfe ſaith. Thou ſhalt not (ſaith he) Beare falſe witneſſe againſt thy Neighbour: No, nor of thy neighbour: therfore much leſſe againſt thy ſelfe, or of thy ſelfe: but the equiuocatour doth both: firſt, againſt his Neighbonr, when by a falſe ſuggeſtion he perſwadeth him to beleeue an vntruth; and of his neighbour, when hee reporteth that of him which is vntrue: and ſecondly, of, and againſt himſelfe, by confeſſing himſelfe to be that which he is not, or denying himſelfe to be that which hee is. Equiuocation then is a plaine breach of this Commandement, and therefore a lye at the leaſt. The Prophet Ieremy interpreting this precept, as the manner of the Prophets was, giues it affirmatiuely thus, Thou ſhalt ſweare in Ierem. 4. 1. Pſal. 15. truth, &c. And the Prophet Dauid ſaith, that the righteous man ſpeakes in truth. Now, what is it to ſweare or ſpeake in truth, Azorius the Ieſuite will tell vs, that It is either for the confirmation Azor. li. 11. mor, cap. 2. of a truth, or in a probable opinion of that to be true which we ſweare or ſpeake. But the equiuocatours ſpeach or oath is neither for the truth, nor from the truth, and therefore a lye, if not groſſe periury. Againe, the Prophet Dauid ſets downe this as one note of a righteous man, that he ſpeakes the truth Pſal. 15. • . from his heart: but the Equiuocatour either ſpeaketh not the truth at all, or at leaſt ſpeaketh not from the heart, whereby he is euidently conuinced to be none of thoſe that ſhall dwell in Gods Tabernacle, or aſend into his holy Mountaine. Laſtly, when as Saint Paul was taxed by ſome falſe brethren to be carnally minded, becauſe promiſing to come to Corinthus, he came not, doth he excuſe himſelfe by equiuocation, ſaying, that he promiſed one thing and minded another? no, but he proteſteth that he was minded as hee ſpake, and that his 2. Cor. 1. 13. word was not yea, and nay, but ſimply yea: which proueth, firſt, that all our ſpeach muſt be ſimple and plaine, without equiuocation: and ſecondly, that ſuch as abuſe their ſpeach in ſuch ſort, are fleſhly minded men, full of lightneſſe and vanity. And thus we haue a full verdict of Philoſophers, Popiſh diuines, Fathers, and Scriptures: and therefore why may not ſentence bee pronounced, and the equiuocator adiudged guilty both of lying and periury, two ſinnes which the law of God, of Nature, and Men, haue alway condemned?

12. Againe, what more contrary to the lawe of God and4. man, then adultery and fornication? But the religion of the Church of Rome doth directly maintaine and allow both theſe, by tolerating Stewes, places of common whoredome, & open and knowne Strumpets proſtituted to filthineſſe, and that not onely in all other places of the Popes Dominion, but euen in Rome, vnder his Holineſſes owne noſe, and by his authentical approbation; neither can this be imputed vnto them as a corruption in manners onely, and not as an errour in doctrine: for they not onely vphold theſe places and perſons of infamy by their practice, and winke at them by neglect of due execution of iuſtice, but they are growne to that impudency, that they allow, maintaine, and approue them by their doctrine, as things neceſſary and commodious in a Common wealth: and albeit they condemne them generally as ſinnes, yet they approue them againe as neceſſary and profitable: as if there were any neceſſary profit, or profitable neceſſity of ſinnes, which Saint Paul calleth the vnfruitfull workes of darkneſſe, Epheſ. 5. 11. And thus with their owne mouthes they condemne themſelues in that which they allow, being Iudges ofRom 14. 22. themſelues, and proclaimers of their owne ſhame.

13. Their doctrine is this, that a leſſer euill is to bee permitted, to the end that a greater may be auoyded, and therefore brothel houſes to be ſuffered, leſt all places ſhould bee filled with filthy luſts: and this their poſition they defend; firſt, by the teſtimonie of Saint Auguſtine in his Booke De Ordine; ſecondly, by deprauing and corrupting that place of Scripture, where it is forbidden that there ſhould bee anyDeut. 23. 17. harlot in Iſrael; thirdly, by diuers reaſons, to wit, if harlots were ſuffered to be free and at liberty, without theſe Stewes, they would ſinne more licenciouſly, and that by their firſt reſtraint to that one place, they may be made aſhamed, and ſo at length conuerted, and that knowne harlots are to be tolerated, leſt violence ſhould be offered vnto honeſt Matrons; and laſtly, they are not aſhamed to reckon whoredome and fornication amongſt thoſe things which of their owne nature are not euill, becauſe the Apoſtles place it among things of thatActs 15. 20. nature, to wit, bloud, things ſtrangled, and things dedicated vnto Idols. Theſe bee their goodly reaſons whereby they maintaine Stewes; but no maruaile if they maintaine them, ſeeing their holy Father the Pope is in ſome ſort maintained by them. The Romiſh harlots pay (ſaith Agrippa) vnto the Pope Agrippa de vanit. cap. 64. euery wecke a Iuly (which is a certaine kind of Coyne) for their liberty, they prophane Gods word by a filthy Comment: for take away (ſay they) harlots out of the Common-wealth, and all places will abound with whoredomes: whereas, neuertheleſſe the Common-wealths of Iſrael endured long without that ſtain, where notwithſtanding an harlot was not permitted. It is recorded alſo, that the harlots in Rome pay vnto the Pope a yearely penſion, which amounteth ſometimes to thirtie thouſand, ſometimes to fortie thouſand Ducats. Pope Paulus the third is ſaid to haue had in his Tables the names of 45000. Curtezans, which payd a monethly tribute vnto him. And therefore not without great cauſe (if gaine may be a ſufficient cauſe) did Pope Sixtus build a noble or famous Stewes at Rome, as Agrippa Agrip. ibid. nobile lupanar Romae. witneſſeth: for, ſeeing ſuch large reuenewes ariſe to the holy Fathers purſe, by the meanes of ſtrumpets, why ſhould they not be there maintained? where, not as Saint Paul ſaith, godlineſſe is gaine, but gaine is godlineſſe, and all Religion is turned into lucre, as Mantuan a Fryer Carmelite of their owne ſaith,

Adde to theſe Whoredome, Sodomitry, and Inceſt, and all manner of ſinne, and then there is a full ſquare number. But I would faine know how theſe holy Fathers can free themſelues from the name and imputation of notorious bawdes; ſeeing he is by all law eſteemed a bawde, that maintaineth harlots, expoſing them to the luſt of others for gaine, then which, what can be more vilde and baſe?

14. As touching the teſtimony of Saint Auguſtine, and their other reaſons, I anſwere in a word; firſt, that when Saint Auguſtine wrote that Booke, he was but Catecheumenus, a nouice in Religion, not well inſtructed in Chriſts Schoole: and beſides that, it doth croſſe the doctrine both of himſelfe in other Books of more mature iudgement, and alſo of the holy Scripture; for he himſelfe affirmeth elſewhere, that the good which commeth of euil as a recompence, muſt not be admitted, and the Scripture condemneth to hell all thoſe (marke, you Romaniſts) that ſay, Let vs doe euill, that good may come thereof, Rom. 3. 8. whoſe damnation is iuſt.

15. Their other reaſons are vaine and idle: for what greater liberty can they deſire, then to be authorized by the head of the Church, who cannot erre as they teach, and to follow their filthy luſts by letters Patents frō his vnholyneſſe? (for ſo here it iuſtly deſerueth to be tituled.) And is this the way to reclaime & conuert them frō their filthines, to dwell in gorgious houſes, to ride opēly in goodly chariots, to be apparelled like Princes, to haue attēding on them men clad in braue attire, with chaines of gold and coſtly ornaments, yea, to be maintained by the Pope, and often viſited by his Holyneſſe and his great Cardinals? if this be the way to reclaime them, let all men of ſound ſenſe and reaſon iudge indifferently.

16. Laſtly, whether it be a meanes to ſtoppe the courſe of luſt, and to refraine whoredomes from ſpreading farre and wide: let vs againſt Auguſtine oppoſe Saint Baſill, Baſil. commen. in Pſalm. who expounding theſe words of the Pſalme: And hath not ſit in the chaire of peſtilence, ſaith, That whoredome ſtayeth not it ſelfe in one man, but inuadeth a whole Citie: for ſome one comming to an harlot, taketh to himſelfe a fellow, and the ſame alſo ſeekth another fellow: and ſo, as a fire being kindled in a Citie, ſtayeth not in the burning one houſe or two, but ſpreadeth farre and wide, and draweth a great deſtruction with it: ſo this miſchiefe being once kindled, rangeth ouer all the Citie. Oppoſe alſo to him Saint Ambroſe, who writingAmbr. omment in Pſal. 119. vpon the 119. Pſalme, thus ſayth; Who can nouriſh burning •• ales in his boſome, and not bee burnt with them? So how can harlots be nouriſhed in a Citie, and young men not bee corrupted with wheredome? Yea, oppoſe Tertullian alſo, whoTertul. de anim • affirmeth plainely, That all Brothel-houſes are deteſtable before God. And laſtly, Iuſtinian the Emperour, who in hisJuſtin. Authent. tit. de Lenouth. Authentikes, in the Title De Lenonibus, willeth that harlots ſhould bee vtterly baniſhed out of the Citie: and ſorroweth, becauſe hee ſaw Brothel-houſes ſo nigh vnto the Churches of God. And indeed, if it were true, that it is a meane to reſtraine whoredome, why is it not then reſtrained at Rome, by that meanes? I am ſure they haue their Stewes: And yet Mantuan doubteth not to affirme, that for all their Stewes confined into one place, Vrbs estiam tota lupanar: The whole Citie was become a Stewes. To conclude all in one briefe Sylogiſme, That Religion which is contrary to the Religion of God, cannot bee of God, but of the Deuill; but the Romiſh Religion in this one poynt is contrary to the Religion of God; for the Scripture ſaith, There ſhall be no whore Deut. 23. 17. in Iſrael; the Romaniſts ſay, There muſt be whores in Iſrael, that is, in the Church, for the auoyding of a further miſchiefe (then which what can be more contradictorie?) therefore the Romiſh religion cannot be of God, but of the diuell, I meane, in thoſe poynts wherein it thus croſſeth the truth of God.

17. But doe they ſtay at adultery and ſimple fornication?5. No, their religion maintaineth open and notorious inceſt, and ſuch as the better ſort of the heathen abominated; and this they doe by three doctrines: firſt, by that which giueth allowance, at leaſt wiſe toleration to common Stewes and brothel-houſes, for the auoyding of a further miſchiefe, as I haue declared in the former Section: for Stewes cannot be tolerated, but inceſt alſo needs muſt not onely be occaſioned, but euen after a ſort approued; the reaſon is, becauſe often it commeth to paſſe, that the Father and the Sonne, or two brethren and neere kindred are defiled with one and the ſame woman, and ſo vnnaturall and horrible inceſt, prohibited by the lawes of God and man, is commited. And albeit, oftentimes this is a thing ſecret and vnknowne vnto them: yet it doth not waſh their conſciences from the guilt of this foule crime, becauſe they are bound to know in what degree ſhe is vnto them, of whome they dare preſume to haue carnall knowledge. And beſides, the act it ſelfe being meerely vnlawfull, doth take away all excuſe; together, with a ſecret ſuſpition they ſhould haue, if they be not wilfully ignorant, that ſuch a thing might be. For if that rule of Saint Auguſtine beeAuguſt. de ciuit. lib. 15. good, Ʋitandum eſt licitum propter vicinitatem illiciti: that which is lawfull is often to be auoyded, for the contiguity and neereneſſe it hath with that which is vnlawfull: how much more is this true, that a thing vnlawfull in it owne nature is to be prohibited and auoyded, not onely becauſe it is vnlawfull; but much more if it bring with it apparāt feare of a greater miſchiefe? Now that affinitie is contracted, and therefore inceſt committed, not onely by lawfull marriage, but alſo by vnlawfull copulation: I thinke no man doubteth, ſeeing that Saint Paul plainely affirmeth, That hee which cleaueth to an • Cor. 6. • 6. harlot, is made one fleſh with her. And their owne law ſayth, that it skils not whether the kindred deſcendeth from the lawfull Digeſt. lot derit. • up • . leg. 54. marriages, or otherwiſe.

18. Their ſecond doctrine maintaining Inceſt, is their opinion touching the Popes power in diſpenſations: for they hold, that hee being Chriſts Vicar on earth, may diſpenſe in degrees expreſly prohibited by Gods law, and ſo hath andOccaſio L • cri. doth, if occaſion be offered: by vertue of this diſſipation, (ſo it may better be termed with Saint Bernard, then diſpenſation) the King of Spaine, and Charles the Arch. Duke of Auſtria, married each of them their ſiſters daughters. And Petrus Aluaradus married two ſiſters at once, and ſuch like, as you may ſee more at large in the former demonſtration. What is this, I pray you, but to allowe and authorize inceſt? when as they aſcribe vnto their holy Father the Pope authority to diſpenſe with it: for according to the old rule in Logike, Cauſa cauſae, est cauſa cauſati, which is, the cauſe of the cauſe, muſt needes bee alſo the cauſe of the effect: when as their doctrine therfore vpholds the Popes power to diſpenſe, and this power to diſpenſe, brings forth Inceſt, a baſtardly brat; by conſequēt their doctrine muſt neceſſarily ſtand guilty • f being the firſt moouer thereof.

19. The third doctrine by which this ſoule ſinne is authorized, is the generall opinion of the Church, touching the extent of degrees of Conſanguinity prohibited in marriage: for, albeit in former ages it was forbidden to marrie within the ſeuenth degree: yet in the Councill of Laterane, Concil. Later. cap. 10. that Pontificall conſtitution was abrogated and the prohibition of marriage reſtrained to the fourth degree incluſiuely: ſo, that beyond the fourth degree it might be lawfull for any to marry without exception. Which conſtitution is at this day held for Authenticall, and is of force in the Romane Church: now this doth giue manifeſt allowance vnto Inceſt. for whether the ſupputation be made after the rule of the Ciuill law by generations, or of the Canon law by perſons: yet ſo • e caſes cannot be cleared from Inceſt; for this is the rule of ſupputation by the Canon law, which is moſt fauourable to them; Quo gradu remotior distat à communi ſtipite, eodem etiam inter ſe diſtant. In what degree the perſon furth • ſt remoued is diſtant from the ſtock • , in the ſame degree they are diſtant from one another. Now put the caſe after this manner.

Here in this Scheme or figure, Iſcah is by their own rule in the first degree from ISMAEL: and therefore by their doctrine, ISMAEL may marry ISCAH, which is moſt notable and apparent Inceſt: for brethren and ſiſters are but one fleſh; and ſo Iſaac and Iſmael are both one fleſh; as Iudah ſaid of Ioſeph, Frater noſter eſt. caro noſtra est: he is our brother and our fleſh▪ And therefore Iſmael is vnto all Iſaacs poſterity as it were their Father; and they vnto him in ſtead of Children: and ſo by conſequent cannot marrie, not onely within the fourth degree, but euen vnto the thouſand degree, if it were poſſi • le. For Adam, if hee were now aliue, could not find a woman in the whole world to marry lawfully withall, without committing Inceſt: neither is this a conceit of our own deuiſing, but the expreſſe rule of the word of God: for Leuit. 18. 12. 13. wee are forbidden to vncouer the ſhame of our Fathers ſiſter, or of our Mothers ſiſter: but all our predeceſſours in the right line are our fathers and mothers, though they he neuer ſo ſarre remooued; and therefore to marry with their brothers or ſiſters, ſtands guilty of Inceſt by 〈…〉 law. For which cauſe alſo Iuſtinian decreeth, 〈…〉 1. 〈…〉 t. • it. 10. that Amitam licet adoptiuam, &c. It is not lawfull to marrie our Fathers adopted ſiſter, nor our Mothers adopted ſiſter, becauſe they are held in place of Parents: and the law in the DigeſtsDigeſt. deritu •••• . Leg. 17. is plaine and pertinent. Amitam quoque & materteram item magnam amitam. & materter am magnam, prohibemur vxorem ducere, quamisis amita magna, & ma •• rter a magna quarto gradit ſunt. We are forbidden to warry our Auxt either by Father or Mothers ſide: yea, our great Aunt, though ſhe be in the fourth degree. Thus by all • awes the Popiſh doctrine, that it is lawfull for any to marry beyond the fourth degree, is a plaine maintenance and allowance of Inceſt.

20. Againe, who knoweth not but that theft is condemned by all lawes, except it be by the lawes of Platoes imaginaries Cōmon-wealth, or the Anabaptiſtical poſitions of ſome later heretikes, who would haue propriety of goods taken away, and a communitie of all things brought vp? but the Papiſts by their doctrine not onely tolerate ſome kind of theft, but euen maintaine and allowe it as lawfull: For, thus writeth Maldonate a learned Ieſuite, and of great authoritie; Poore Mald. in Sum. q. 8. art. 3. men (ſaith he) doe not commit theft, when being preſſed with extreame neceſſity, they take that which is another mans; becauſe (marke his Anabaptiſticall reaſon) the thing at ſuch a time is not properly another mans, but common to the life of man being in danger, &c. And to prooue this, hee abuſeth an excellent ſentence of Saint Ambroſe, who ſpeaking of the communitieAmbroſe. of charitie, and not of propriety, ſaith, Eſurientis pauis eſt, quem •• retines; nudorum veſtimen • ū eſt, quod •• recludis; miſerorum paecunia eſt, quam tu in terram defodis. It is the poores bread which thou retaineſt, his garment which thou lockeſt vp, and his money which thou hy deſt in the ground. But he ſpeaketh, as any man may ſee, not to encourage the poore to lay hands vpon rich mens ſubſtance, but to ſtirre vp the rich to the workes of charitie: neither to excuſe a poore man from theft, if he ſteale from the rich, but to accuſe the rich of theft, if out of his wealth he do not powre forth to the neceſſitie of the poore. Neither is this the opinion of one Ieſuite onely, but it is backed and barred by the approbation of another of no meane credite: For thus writeth Emanuel Sa: in his Aphoriſines.Eman. Sa. aph. page • 66. Ego, inquit, &c. I (ſaith he) am of the ſame mind with them, which thinke that it is lawfull for a poore man priuily to purloine from a richman, which is bound to helpe him and doth not. Here be two brethren in euill, concurring in the defence of one and the ſame ſinne; for if to ſteale, be not an offence for a poore man, why doth the law ſay in generall, Thou ſhalt not ſteale? Let them ſhew the exception and exemption of the poore from the law; or let them confeſſe to their eternall ſhame, that they are maintainers of thoſe that breake Gods law. Beſides, if (as Saint Auguſtine, and all other learned Diuines confeſſe) it bee not lawfull to lye, though it bee to the ſauing of our Auguſt. de mendac. ca. 13. liues: then it muſt needs follow, that it is not lawfull for a poore man to ſteale, though it be for the ſauing of his life: for theft is a ſinne that bringeth more damage with it, then an officious lye can doe, which is vttered not for hurt of another, but for the preſeruation of our ſelues.

21. Beſides theſe, Cardinall Tollet another Ieſuite, a man of high dignity and authority in the Romane Church, approueth by his verdict another kind of theft, worſe then thoſe before ſpecified; for he alloweth in ſome caſes the vſe of falſe ballances, and falſification of wares, his words are theſe. There Toll. deſept. pec. • a. 49. pa. 744. is (ſaith he) a man that either by reaſon of vniuſt dealing of the Magiſtrate, or the malice of the buiers conſpiring together to pull downe the price, or ſome other reaſonable cauſe, cannot ſell his wine at a iuſt price: when the caſe thus falleth out, then may this man either leſſ • n his meaſure, or mingle water with his wines, and ſo ſell it for pure wine, and require the full price, as if the meaſure were compleate: prouided that he doe not lye, which neuertheles if he doe, it is no pernitious lye, nor mortall, nor binding to reſtitution. In like manner, it is lawfull to ſell other ſilke in ſtead of Granado ſilke, and Italian in ſtead of Greeke: and ſo after the ſame proportion all other wares. Theſe bee the braue poſitions of that renowned Cardinall: wherein how apparently hee doth contradict the written word of God, let any indifferent vmpier iudge, by comparing this his doctrine with theſe ſentences of the Scripture here enſuing. Diuers weights are an Prou. 20. 2 • . abomination to the Lord, and deceitfull ballances are not good. A true weight and a ballance are of the Lord, and all the weights of Prou. 16. 11. the bagge are his worke. Diuers weights and diuers meaſures, both Prou. 20. 20. Leu. 19. 35. 36. theſe are euen abomination to the Lord: yee ſhall not doe vniuſtly in iudgement, in line, in weight, or in meaſure; yee ſhall haue iuſt ballances, true weights, a true Ephah, and a true Hin. I am the Lord your God, &c. Thou ſhalt not haue in thy bagge two manner Deut 25. 13. 14 15. of weights, a great, and a ſmall; neither ſhalt thou haue in thy houſe diuers meaſures, a great, and a ſmall; but thou ſhalt haue a right and a iuſt weight, a perfect and a iuſt meaſure. Let no man oppreſſe or defraude his brother in any matter. How1. Theſ. 4. 5. contradictory theſe plaine precepts and enunciatiue propoſitions of Gods word, are vnto the poſitions of the Cardinall, no man can but diſcerne that is not bewitched with the ſo • cerie of Iezabel: either therefore let him ſhew out of holy writ ſome exception from theſe generall rules, or let him acknowledge his Doctrine and Religion, to be the vpholder of moſt groſſe and palpable theft.

22. If any man ſay that theſe be the opinions of priuate men, and not the doctrine of the Church: I anſwere, that this is a moſt friuolous conceit, for none of their bookes are admitted to the preſſe, before they be examined by certaine Cenſurers deputed to that purpoſe by the Church: and if any thing diſlike them or ſeeme to ſauour of hereſie (as they call the trueth) preſently it is either gelded out, or corrected at their pleaſures. And that which goeth for currant, hath his allowance ſubnexed. That it containeth in it nothing contrary to the Catholike faith of the Church of Rome. Theſe poſitions then of theſe Ieſuites ſtanding thus approued by the common conſent of their Cenſurers, and priuiledged to be both printed and read of all men, as containing nothing contrary to wholeſome doctrine, cannot be thought to be the vnaduiſed opinions of priuatemen, but euen the doctrine and religion of their Church.

23. Laſtly, that I may conclude this ſecond argument,7. they maintaine alſo the prophanation of the Sabboth, which the Lord hath enioyned to be ſanctified with ſo great and vrgent a precept: Remember that thou keepe holy the Sabboth day. Adding • m • men • o before, and fencing it with ſo many reaſons after, that it might not ſeeme a light matter, but a cōmandement of great conſequence; yet theſe impudent preuaricators make it a matter of no moment, yea, giue liberty to the open breach and tranſgreſſion of it. For thus writeth Cardinall Tollet. Homo tenetur, &c. A man (ſaith he) is bound Tollet. lib. 4. Inſtruct. 5. acc • t. 9. c. 24. vpon paine of a mortall ſinne to ſanctifie the Sabboth, but is not bound vnder the ſame paine to ſanctifie it well. As if forſooth it could be ſanctified at all, if it be not well ſanctified: or as if the prophanation of the Sabboth were the ſanctifying of it: for not to ſanctifie it well, is nothing elſe but to prophane it: howbeit, if this were all the iniurie hee doth to Gods Sabboth, it might be borne withall: but the bold Cardinall taketh vpon him to breake in pieces the barres thereof, and to expoſe it being the Lords day, and therefore fit to bee employed onely in the Lords worke, to moſt vile and baſe offices; for thus hee writeth in the ſame booke. Licet iter facere, &c. It is lawfull to take a iourney on the feaſt day: (with this caueat, that diuine ſeruice be firſt heard.) It is lawfull to hunt, and doe ſuch like things. It is lawfull for Iudges, eſpecially rurall, to giue iudgement on the feaſt day: it is no ſinne for a Barber to exerciſe his trade on the feaſt day for commodity, if he had no leaſure to doe it at another time: they are excuſed alſo which ſell fleſh, kill beaſts, and ſell neceſſary victuals on holy dayes: And if the occaſion of a great gayne would otherwiſe bee loſt, as in fiſhing for Herring and Tunnes, which come not but vpon certaine dayes, it is lawfull to fiſh on the holy day. In publique ſolemnities it is lawfull to prepare the wayes, and to build for ſpectacles. This is the doctrine of that renowned Cardinall, whoſe writings are ſo approued of the Church of Rome, that whatſoeuer hee ſpeaketh, is held for trueth. But here it may be anſwered, that he nameth not the Sabboth, but the feſtiuall or holy day: to which I anſwere: Firſt, that the title of that Chapter is de Sabbath • : and therefore if he meaneth not that, hee ſwarueth from his purpoſe. Secondly, that the expreſſe words and drift of the whole Chapter demonſtrates, that vnder the name of the feſtiuall or holy day, he includeth alſo the Sabboth. And thirdly, how could he giue inſtructions touching the caſes of the Sabboth, if he intended not the Sabboth, ſeeing all his rules runne vnder this generall terme, on the feſtiuall or holy day? This therfore is but a miſt to blinde mens eyes, that they might not ſee their impietie.

24. Can this Religion (thinke you) be of God, which in thus many points croſſeth and trampleth vnder foote the law of God? Doth not the head of that congregation euidently ſhew himſelfe to be 〈 in non-Latin alphabet 〉 , that outlaw, which S. Paul ſpeaketh of, 2. Theſſ. 2. that is, ſuch an one as oppoſeth himſelfe to the law of God? Doe not the necke and ſhoulder which are ſupporters of that head, I meane, the Cardinals and Biſhops, ſhew themſelues to be of the ſame nature and diſpoſition with it? and the whole body, which is quickned by the life of his doctrine, to be meerely Antichriſtian? He that ſeeth not this, is blinde, and cannot diſcerne a farre off; hee that ſeeth it and confeſſeth it not, is careleſſe of his owne ſaluation. Let vs leaue them therefore, either to bee conuerted, which God graunt for Chriſt his ſake, or to bee confounded, if they continue in their errours.

THe malice of the Iewes towards Chriſt our Sauiour, andMAIOR. his Church, from the beginning vnto this day, is ſo notorious, that the whole world is witneſſe thereof. Saint Paul witneſſeth of them, that they killed the Lord Ieſus, and their 1. Theſ. 2. 15. 16 owne Prophets, and perſecuted the Apoſtles, and were contrary to all men, and forbad them to preach vnto the Gentiles that they might be ſaued, to fulfill their ſinnes alwaies, and that the wrath of God was come vpon them to the vttermoſt. And as it was at that time, ſo euer ſince they haue not any whit remitted, but increaſed in their rancour; for ſtill they crucifie vnto themſelues the Lord of Life, though not in his perſon which is at the right hand of God; yet in his mēbers whō they perſecute vnto death aſmuch as in them lyeth, and in his Goſpel, which they ſtill purſue with a deadly hatred. Yea, ſo great is their malice, that many times they haue taken Chriſtian children, vpon their preparation day to the Paſſouer, and nailed them vpon the Croſſe, loaded them with reproaches and ſcornes, in diſgrace of Chriſt, and miſerably tormented them to death; as was done by the Iewes of Inmeſter, a Towne ſcituate betwixtSocrat. Hiſt. lib. 7. cap. 16. Chalchis and Antiochia, as witneſſeth Socrates in his Eccleſiaſticall Hiſtory; and in Germany, at Fretulium; asJo. Finc. li. 3. Flores Hiſtor. alſo in England, at Lincolne and Norwich, as our Chronicles teſtifie. Yea, it is recorded how the Iewes of Hungarie tooke a Carpenters Son that was a Chriſtian, in deſpi •••• of Chriſt, whom they eſteemed no better then the Soone of a Carpenter, and cut all the veines of his body, and ſuckt out his bloud with quils: and being apprehended, and tortured, they confeſſed that they could not bee without Chriſtian bloud, for therewithall they anoynted their Prieſts. Yea, they haue often poyſoned the ſprings, and by that meanes brought great plagues vpon Chriſtian people; and ſet on fire Cities and Townes, to bring them to pouerty and miſery. Can there be greater enemies to Chriſt then theſe are? for the poyſoned arrowes of their malice are ſhut vp againſt him, who is in heauen beyond their reach, and therefore they fall downe vpon his members: but the venome of them lighteth vpon their owne heads, to their eternall confuſion. Who would now imitate theſe wretches in any thing, eſpecially in that wherein the cauſe of their enmity conſiſteth? can they be of God that doe this? or rather are they not the brood of that Serpent, that hath beene euer a profeſt enemy to the ſeed of the woman? This being ſo cleare and manifeſt, I leaue the firſt propoſition without any other guard or defence, and come to the confirmation of the ſecond, wherein the pith of the argument confiſteth.

2. That the Religion of the Church of Rome is an apiſhMINOR. imitation of Iudaiſine, and that in thoſe things wherein it is moſt oppoſite to Chriſt, may appeare, if wee firſt conſider wherin the oppoſition of the Iewiſh Religion conſiſteth, and then ſecondly compare the Romiſh with the ſame. The Iewes Religion is oppoſite to Chriſt in two reſpects principally: firſt, in retaining the old Ceremonies of Moſes law, whichRom. 10. 4. Heb. 10. 1. were ſhadowes of things to come, and had their accompliſhment in Chriſt: for that which Paul ſaith concerning Circumciſiou, is to be vnderſtood of all other Ceremonies: They which entangle themſelues with that yoke of bondage, vnder Gal. 4. 9. and 5 2. 4. thoſe impotent and beggerly rudiments, are aboliſhed from Chriſt, and Chriſt doth profit them nothing: And ſecondly, in deuiſing a multitude of ſtrange and new ſuperſtitions, coyned in the mint of their Rabbiniſh conceits, contrary not onely to the Goſpell of Ieſus Chriſt, but euen to their owne law, which Deutorologies of theirs our Sauiour condemneth, Math. 15. 3. 6. when hee ſaith, that they tranſgreſſed the CommaundementMatth. 15. 3. 6. of God, & made it of no effect by their owne tradition. Both theſe wayes ſhew they their enmity to Chriſt and Chriſtian Religion, and are thereby retained and encouraged in their errours.

3. Now compare the Romiſh Religion with theſe Rabbiniſticall conceits in both reſpects, and it will appeare that one egge is not liker to another, nor milke to milke, then the Romiſh and Iewiſh ſuperſtition are to each other. And touchingI. the firſt, to begin with the multitude of their ceremonies: It is not vnknowne to any that know any thing in the booke of God, that the Church of the Iewes was loaden with a heauie burden of ceremonies. S. Paul ſaith, that it was ſo heauie, Acts 15. 10. that neither they nor their fathers were able to beare it, and therefore calleth the Ceremoniall law, a yoke of bondage, andGal. 5. 1. and 4. 31. thoſe that were vnder that yoke, children of the bondwoman, and not of the free. And the reaſons why God did impoſe vpon them ſuch a number of Ceremonies, were iuſt and holy, to wit: firſt, becauſe the Church was then in the infancy, and therefore needed to be vnder a Schoolemaſter to inſtruct,Gal. 3. 24. and as it were catechize it vnto Chriſt, and therefore they were to be dealt withall, as children vſe to be with the guilded leaues and faire pictures of externall rites, and to be fed with milke, being not able to digeſt ſtrong meates. Secondly, becauſe by them they were, as it were by viſible repreſentations informed, both touching ſome great beneſit paſt and receiued, and touching the Meſſias to come and his Kingdome, as alſo concerning godly conuerſation required in their owne life: for in the barke of euery legall ceremonie, theſe three vitall ſpirits were contained. And thirdly (as it is well obſerued by S. Chryſostome) in regard of their infirmityChryſoſt. and weakeneſſe, who being lately come out of Egypt, and there defiled themſelues with idolatrie and ſuperſtition, neceſſarily required ſacrifices and ceremonies to be allowed vnto them, leſt they ſhould fall backe againe to their Egyptian corruption: wherefore Almighty God (ſaith he) ſo dealt with them, as a Phyſician dealeth with his ſicke patient, who through the burning heat of his diſeaſe, requireth a cup of cold water, or elſe is ready to hang or kill himſelfe; there the Phyſician being conſtrained by neceſſity, commands a viole of cold water prepared by himſelfe, to be brought vnto him, but withall warnes him, that he drinke not but out of that Viole. So God granted ſacrifices and ceremonies to the ſickly Iſraelites, but ſo, that they ſhould not vſe any, but thoſe which hee appointed for them, and that after the manner by him preſcribed. And this to be ſo, hee proueth, becauſe the law of ceremonies was not giuen, vntill the children of Iſrael had defiled themſelues with the golden Calfe, for the making whereof they were ſo madde bent, as that they pulled off their Iewels, eare-rings, and rings from their bodies, and gaue them for the framing of that Idoll: and hee illuſtrateth the ſame in another place by another excellent ſimilitude. If a man (ſaith hee) haue a wife prone to incontinencie, hee ſhutteth her vp in certaine places & chambers, ſetting about her a guard of ſeruants and attendants, to keepe her from ſtraying abroad, and entertaining her louers. So God dealt with the Church of the Iewes, which he had married to himſelfe in compaſſion and loue, ſeeing it prone to Idolatry and ſuperſtition, hee ſeparated it from other Nations, and ſhut it vp within the bounds of the land of Canaan, and ſet about it a guard of Ceremonies and externall Rites, which ſhould be as it were Tutors vnto it, vntill it were fully confirmed in faith and obedience. Thus farre Chryſostome. By all which wee ſee not onely, that the Church of the Iewes was loaded with a bundle of ceremonies, which were to endure till the comming of the Meſſias: but alſo the reaſons why the Lord impoſed that burden vpon them.

4. Now is the Church of Rome any whit behinde them in this? No verily, but farre before them: for if we ſhall compare Moſes Leuiticus, with the Romiſh Miſſals, wee ſhall finde, that in number of ceremonies they farre exceede the Synagogue of the Iewes. The Iewes had but two great Sacraments: the Church of Rome haue ſeuen. The Iewes but one ordinary Altar: the Church of Rome tenne thouſand, euen as many as Churches, and not onely ſo, but often diuers Altars in one Church. The Iewes offered many ſacrifices, but the Church of Rome exceede them in the number of their Maſſes tenne to one. The Iewiſh Holy-dayes were few in compariſon of the Romiſh, for they had but their Paſſeouer, Pentecoſt, feaſt of Tabernacles, of Trumpets, reconciliation, new Moones, Purim and dedication: but theſe haue their Holy-dayes for euery Saint, for the Croſſe, Corpus Christi, All Saints, All Soules, and what not: inſomuch that their friend Eraſmus complaineth, that in Ieromes age there wereEraſ. in Mat. 11. few Holy-dayes beſides the Lords day: but now, that there is neither end nor meaſure in the multitude of them. The Iewes obſerued a few faſting dayes by Gods appointment, and others taken vp by their owne tradition, as the ſecond and fift day of the weeke: but the Romiſh faſts exceede both in number and ſuperſtition: for beſides two dayes in euery weeke, euery Saints Eue almoſt is a faſting day with them, beſides their Lent faſt continued whole ſixe weekes without intermiſſion, if to abſtaine from fleſh, and glut themſelues with other viands, as nutritiue to the body, be to be termed a faſt. The Iewes Prieſt-hood was diſtinguiſhed but into two maine orders, Prieſts and Leuites, and theſe later aſſigned to ſome few diſtinct offices about the Temple: but the Romiſh Prieſt-hood is peſtered with a ſwarme of the ſeuerall orders of Friars, Monkes, Anchorites, ſecular and regular Prieſts, that almoſt ſerue for nothing but to conſume the fruits of the earth. The holy garments for the Leuiticall Prieſt-hood, were but few in number in compariſon of the Romiſh veſtments: for the high Prieſt of the Iewes had but ſixe garments appointed to him; the Ephod, the breſt-plate, the Robe, the linnen coate, the girdle, and the crowne; and for the inferiour Prieſts, but foure, linnen coats, bonnets, linnen breeches, and girdles: but the Romiſh haue ſixe garments in token of perfection; and the Biſhops nine, becauſe there are (as they ſay)Bonau. ratio. Diui. offic. li. 3. c. 1. nine orders of Angels; in all fifteene, anſwerable to the fifteene degrees of vertues. What ſhould I reckon vp their manifold croſſings, kiſſings, kneelings, whiſperings, waſhings, anoyntings, ſpittings, breathings, ſaltings, with an infinite number beſides of vaine and ſtrange obſeruations which are vſed in their Church, which the Iewiſh Synagogue may not compare withall, either for multitude or ſtrangeneſſe? And thus they are not onely equall to them, but farre exceed them in the number of their Ceremonies. And this is euenAgrip. de vanit. cap. 60. confeſſed by many of their fauourites: for Cornelius Agrippa ſaith, that Chriſtians are now more oppreſſed with ceremonies, then the Iewes were in former times. And Polydore Ʋirgsll, thatPolyd. Virgil de inuent l • . 4. in prooemi • . a very wood of Iewiſh and heatheniſ • ceremonies peſtered the Lords field. Yea, Saint Auguſtine complaineth of the ſame ſuperſtition in his time, when Antichriſtianiſme was but in breeding, when he ſaith, that the Church was preſſed contrary Aug. Epiſt. 119. cap. 19. to Chriſts mercifull inſtitution, with ſuch a ſeruile burden of Ceremonies, that the ſtate of the Iewes vnder the law was m • re tolerable then the condition of Chriſtians, ſeeing they were ſubiect onely to Gods ordinances, and not to humane preſumptions as Chriſtians are. But if he had liued at this time, and ſeene the fruitfull multiplication of them, in reſpect of his age, how would hee haue complained? And thus in reſpect of multitude of Ceremonies, the Romiſh Church is by many degrees before the Church of the Iewes.

5. To deſcend to particulars. The Iewes had their ſacrificing Prieſts, whereof one was their chiefe Prieſt, and the other of an inferiour ranke. The Romaniſts, in an apiſh imitation, haue their ſacrificing Prieſts too, the Pope their chiefe, and the vnder-ſhauelings his vaſſals: as if Aaron was a type of the Pope, and not of Chriſt; or as if all Chriſtians wereHeb. 8. 6. & 9. 6. 11. 12. 1. Pet. 2. • . not Prieſts vnder the Goſpell; both which are euident in the new Teſtament: but we no where find that the high Prieſt of Ieruſalem was a type of the high Prieſt of Rome, or that theReuel. 1. 6. Miniſters of the Goſpell are ſacrificing Prieſts. This latter isBel. de cultu ſanctor. lib. 3. ca. 4. confeſſed by Bellarmine, who ſaith that the Chriſtians of the Primitiue Church did purpoſely abſtaine from the names of Temple and Prieſthood, vntill the dayes of Tertullian, leſt that they ſhould ſeeme to haue retained ſome Iewiſh Ceremonies. Why then doe they now entertaine thoſe names, whereof the purer times were aſhamed? do they not ſhew thereby that they are degenerated from that primer purity, which they ſo much bragge of? And yet we doe not diſlike the name of Prieſt, if it bee rightly taken, for ſuch an one as miniſtreth in holy things betwixt God and the people, but that the Miniſters of the Goſpel ſhould be ſacrificing Prieſts, is Iewiſh; as alſo, that the man of Rome ſhould be the Arch-prieſt on earth, whereas we haue but one high Prieſt, euen Chriſt our Sauiour, who hauing once offered himſelfe a ſacrifice for ſinne, ſitteth for euer at the right hand of God. And that we may plainely ſee that in their Hierarchie they imitate the Iewes, Bellarmine is a ſufficient witneſſe, who to proue that there ought to be a viſible Monarch in the Church, alleageth that Aaron was not onely Bell de Roman. Pontif. li. 1. ca. 9. a type of Chriſt, but alſo of the Pope, becauſe the ſacrifices of the law did not onely repreſent the bloudy ſacrifice of the Croſſe, but alſo the vnbloudy ſacrifice of the Maſſe. Which if it be true, then there can be but one high Prieſt in the Church of Chriſt, as there was but one in the Church of the Iewes: for the argument will ſtand thus in good moode and forme, being built vpon their owne ground. As the Church of the old Teſtament was gouerned, ſo ought the Church of the new: but the old was gouerned by one onely high Prieſt; therefore the new ought alſo to haue but one onely: for either he muſt ſhew that there were two high Prieſts in the Church of the Iewes, one ſubordinate vnto the other, or conuicted by his owne principle, he muſt acknowledge that there ought not to bee two in the Church of Chriſt, or at leaſt confeſſe that this argument is lame, drawne from the imitation of the Iewiſh Hierachy: and then if it be not true which he affirmeth, what will be the ſequell therof, but either ignorance in ſymbolizing thoſe things which are no wiſe matches, or impiety in dethroning Chriſt from his office, and ſetting the Diademe vpon the Popes head; and ſo, that in their Romiſh Hierarchy they are the Iewes Apes, in that thing which moſt tendeth to the diſhonor of Chriſt.

6. As they imitate the Iewiſh Prieſt-hood, ſo do they alſo their Altar and ſacrifices: for they are not content with the name of the Lords Table, which name was vſed both by the1. Cor. 10. 21. Arnob. cont. gen. lib. 6. Cyril. Alex. cont. Iulian, l. 10. Chryſ. in Pſa. 95. Apoſtles and primitiue Church. For which cauſe (as teſtifieth Arnobius, Cyrill, and Chryſoſtome) they were challenged by the Pagans of impiety, nor yet to take the name of Altar and Sacrifice in an improper ſignification, as ſome of the later Fathers did, calling the Lords Table an Altar, becauſe onAug. cont. Fauſt. lib. 20. ca. 18. & li. 3. de bapt. c. 19 it was repreſented the ſacrifice of the Croſſe, and the action in the Euchariſt a ſacrifice, becauſe it was a commemoratiue repreſentation of that ſacrifice, as their writings plentifully teſtifie; but they will haue a very Altar in proper phraſe of ſpeach, and a true reall ſacrifice, then which what can be more Iewiſh? eſpecially, ſeeing all ſuch Altars were aboliſhed by the Croſſe of Chriſt; and there remaineth but one Altar in the Church, Whereof they haue no power to eate which ſerue the Tabernacle, Rco. 13. 10. Theodoret. Oëcumen. Aquinas. Gloſſa ordin. in lacum. to wit, Chriſt, as all the Fathers expound the place, who is the onely true Altar and proper ſacrifice of the new Teſtament: True Altar (I ſay) and proper Sacrifice, becauſe the ſoule of euery iuſt man is called by them a metaphoricall Altar, and their prayers, good workes, almes-deeds, &c. ſpirituall ſacrifices. And therefore Clemens Alexandrinus, and Origen, and Lactantius, writing againſt the Pagans, who obiected that Chriſtians had no Altars nor ſacrifices, and therefore no religion, anſwere, That a iuſt and holy ſoule is a right holy Altar, from which doe ariſe prayers as ſweet incenſe, and vpon which are offered vp to God, iuſtice, patience, faith, innocencie, chaſtity, and ſuch other v • rtues. And theſe are the onely Altars and Sacrifices now vpon earth; for our true Altar and ſacrifice is in heauen.

7. Againe, the Iewes had lampes continually burning in the Tabernacle, and afterward in the Temple, which were types of Chriſt, who is the true light of the world, and of theIoh. 1. 9. Matth. 5. 14. Apoſtles and Miniſters of the Goſpell, who by their doctrine and preaching conuay this light from Chriſt the fountaine, as it were by Conduits and Pipes, to the illuminating of the whole world: Qui • in candelabro (ſaith Gregory) niſi Redemptor Gregor. in Ezech. •• m. 6. humani gener is deſignatur? Who is figured out by the candleſticke, but the Redeemer of mankinde? Haſtile candelabro (ſaith venerable Bede) ipſe qui eſt caput Eccleſiae debet intelligi, By Beda. the ſhaft of the Candlesticke, muſt be vnderſtood, hee that is the head of the Church. And the ſixe branches iſſuing out of the body of the Candleſticke, what are they but the Apoſtles and Paſtours of the Church (ſaith Marbachius) which asMarbach. branches iſſue from Chriſt, and make but one body with the ſhaft, to ſignifie that they muſt conſpire in preaching Chriſt alone, and ſo vnited to each other by the bond of Concord? Yet the Church of Rome retaine alſo this ceremonie: for they haue multitude of Lampes and Candles in their Churches burning in the day time, as if they would declare to the world, that either they beleeue that Chriſt is not yet come, or elſe that they haue not the cleare Sunne-ſhine of the Goſpell amongſt them, but the dimme Candle-light of ſuperſtition. Now that this Iewiſh ceremonie is vſed amongſt them, not onely experience ſheweth in all places, and their great ſolemne Candlemaſle, vpon the day of the purification of the bleſſed Virgin: but alſo the decree of their owne Popes, Gregory Gregor. in Decret. Pl • tin. in Sabinian. the firſt, and Sabinian his ſucceſſour: the one of which appointed certaine Lands for the maintenance of Wax-candles and Lamps in Churches, and the other ordained, Ʋt accenſae Lampades perpetuò in Eccleſys retinerentur: That burning Lampes ſhould be alwayes kept in their Churches. And that theyDurand. in Ratic. lib. 1. cap. 1. fetch their pattern • from the Iewes, Durand plainly acknowledgeth, when he ſaith, That the Church is enlightned by Gods commandement. Whereupon it is read in Exodus, Charge the children of Iſrael, that they offer pure oyle of oliue, that the Lamps may burne continually in the Tabernacle. It is cleare then, that this is a Iewiſh imitation, at leaſt, if they had not rather bee counted to be followers of the Gentiles, then of the Iewes: amongſt whom alſo this cuſtome was in vſe, to haue lights and Lampes continually burning in their Idoll Temples: as witneſſe both Tertullian, Lactantius, & Gregory Naezianzene, Tertul. in Apr. • a • . 35. Lactant. lib. 6. cap. 62. Nazianz. in Iulian. Orat. 2. 1. Cor. 10. 20. Iud. 1. 6. 1. Ioh. 1. 5. with diuers others. Lactantius ſaith plainly, That they ſet vp lights to their God, as if he dwelt in darkneſſe. And ſo they did, for their gods whom they worſhipped, were deuils, who are reſerued in the chaines of darkneſſe, vnto the Iudgement of the great day. But our God dwelleth in light inacceſſible, and he is all light, and in him is no darkneſſe: what neede any light or Lamps be ſet vp before him then? If they ſay, that they haue the example of the primitiue Church for their warrant. I anſwere, that it is true indeede, as may appeare out of all Eccleſiaſticall Hiſtories, and the Epiſtles of Plinie the ſecond, to Traiane, that they had the vſe of Lamps in their aſſemblies: but this was in their night-meetings, which they were conſtrained to vſe in the time of perſecution, not daring to aſſemble together by day: as is teſtified both by Euſebius, • uſeb. de vita Conſtant. lib. 4. Epiphan▪ aduerſ. haereſ. ſub finem. Tertul. quo ſupra. Jerom. contra Vigilant. c. 3. Epiphanius, Tertullian, &c. but neuer in the day time, till Ieromes age, when this ſuperſtition began to grow vpon the Church. So that this cuſtome is either Heatheniſh or Iewiſh, let them chuſe whether: both which are equally diſgracefull to the Church of Chriſt.

8. So likewiſe they fetch the vſe of their hallowed water from the Iewes, if not from the Pagans, for the Iewes hadNumb. 10. their Holy-water made of the aſhes of a red Cow, whereby were purged all legall vncleanneſſes: ſo haue the Romaniſts their Holy-water ſprinkles, to purge and clenſe away all the impurities of the ſoule. This is plaine, not onely by their practice, but alſo by the decree falſly fathered vpon Pope Alexander the firſt: but indeede of ſome later Pope, whichDeconſecrat. D. 3. cap. aquam ſale. thus ſpeaketh: We bleſſe water mingled with ſalt, that all being ſprinkled therewith, may be ſanctified and purified, which wee enioyne all Prieſts to doe: for if the aſhes of a Cow being ſprinkled, did ſanctifie and clenſe the people of the Iewes, then much more doth water mixed with ſalt, and conſecrated by diuine prayers, ſanctifie and clenſe Chriſtian people. Which conſequence how vaine and impious it is, who ſeeth not? Vaine, I ſay, for the Leuiticall Holy-water did onely clenſe from outward vncleanneſſes, but the Romiſh by their doctrine doth purge the ſoule from ſpirituall pollutions. Impious, for the Scripture ſaith, that it is the bloud of Christ that purgeth vs from all 1. Ioh. 1. 7. our ſinnes, and not water mingled with ſalt: and it maketh the compariſon not betwixt the aſhes of an Heyſer and Holywater,Heb. 9. 13. 14. water, but betwixt it and the bloud of Chriſt. This imitation then is both vaine and impious, if it bee of the Iewes: and more, if it be of the Gentiles: for what agreement hath the2. Cor. 6. 16. Iuſtin Martyr in Apolog. 1. Temple of God with Idols? And yet ſo it is alſo: for Iuſtine Martyr telleth vs, that the deuils, when they heard out of the Prophets of the ſpirituall waſhing that ſhould be in the Kingdome of Chriſt, in an apiſh reſemblance cauſed his worſhippers to purge themſelues by the ſprinkling of hallowed water. And Theodoret, Theodoret hiſt. lib. 3. • . 14. 15. that Iulian the Apoſtate commanded their bread, fleſh, fruits, and all other kind of victuals, to be purged (as he ſuppoſed) by holy-water: and that Ʋalentinian his Tribune, who ſucceeded him in the Empire, when Fortunes Prieſt ſprinkled him with holy-water, ſtrooke the Prieſt with his fiſt, ſaying, Thou haſt not clenſed, but defiled me. Hipocrates alſo the PhyſicianHypocrates de morb • ſacr • . doth witneſſe the ſame, when he ſaith, that entring into their Temples, they were ſprinkled, not that they might be defiled: but that if they had any ſinne, they might be purged from it. Thus it plainely appeareth, that this was a Heatheniſh cuſtome; which how it can agree with the Church of Chriſt, I know not; ſure I am, that in the Primitiue Church there was no holy-water beſides the water of Baptiſme, that can be proued by any good authority; for the teſtimonies of Alexander the • el. de verbo Dei non ſcripto. lib. 4. cap. 3. • uſeb. de ſpiritu Sancto. cap. 27. Eraſ. in Baſil. firſt, Clement and Baſil alledged by Bellarmine, are all counterfeit, as partly the matter in them contayned, and partly the cenſure of Euſebius and Eraſmus doe ſufficiently proue, and might here bee demonſtrated, if I thought it neceſſary: neither doth it agree with the nature of thoſe times, to the which S. Iohn ſo lately before had left this doctrine, that the onely purgation of ſinne was the bloud of Chriſt; and not holy-water conſecrated by a Prieſt.

9. In like manner, their vſe of Incenſe on their Altars to driue away deuils (as they ſay) doth ſauour both of Iudaiſme and of Paganiſme. That the Iewes vſed to burne Incenſe inPolyd. Virgil, de Jnuent. li. 5. c. 1. Innocent. 3. de offic. Miſſ. lib. 2. cap. 17. Exod. 30. 1. Pſal. 141. 2. Reuel. 8. 2. ſacrifice to God, is no queſtion, for they had their Altar of burnt Incenſe appoynted by God himſelfe for that purpoſe: & this Altar (without queſtion) was a type of Chriſt our Mediatour, and the incenſe of the prayers of the Saints, which are then acceptable vnto God, when they are offered vp in the name of Chriſt, who is the Altar that ſanctifieth all our ſacrifices. This is ſo euident, not only out of holy Scripture, but frō the full conſent of all Writers old & new, that it is needles to ſtand to prooue it. And therefore offering of Incenſe being a ſhadow of things to come, why ſhould it ſtill remaine, ſeeing the Sunne of righteouſneſſe is riſen in our Horizon, and hath • iſpelled all ſhadowes by the glorious beames of his preſence? As touching the Pagans, Polydore Virgil confeſſeth, that it was their cuſtome to offer Incenſe to their Idols.Polyd. Virgil de Inuent. li. 5. c. 1. Theod. li. 3. c. 15. & 16. And Theodoret affirmeth, that when Iulian diſtributed gold amongſt his Souldiers, hee commanded an Altar full of coales to bee ſet by him, and Frankincenſe to bee layd on a Table, to the end that euery one would recieue gold at his hand, ſhould firſt caſt Frankincenſe vpon the Altar: and this hee did to diſtinguiſh the Pagan from the Chriſtian. By which it is euident (by the way) that at that time this was not in vſe in the Church. This Iewiſh and Paganiſh cuſtome then, how commeth it to paſſe, that it ſhould now bee taken vp as a holy ſeruice of God? Are not all Iewiſh Ceremonies at an end by the cōming of the body which is Chriſt? And is it fit that Chriſtians ſhould learne to worſhip God frō the Gentiles, which were worſhippers of deuils? Theſe things are ſo diſſonant to the nature of true Religion, that they admitArnob. l. 6. & li. 7. page 226. Euſeb. in orat. ad Sancta. Coelum. no iuſt reconciliation. Sure it is, that the Primitiue Church neuer knew the vſe therof, as appeareth both by that Example of Iulian before alleaged out of Theodoret, and alſo by teſtimonies of Arnobius, Euſebius, and Auguſtine: all which acknowledge that the Church in their time had no 〈…〉 n Pſal. 49. & 50. ſuch cuſtome. We go • • into Arabia (ſaith Saint Auguſtine) to fetch Frankincenſe, God requireth of vs the ſacrifice of praiſe. As for the auncient Leiturgies and Dioniſius, that mention it in Gods ſeruice, wee care not for them, ſeeing all men either vehemently ſuſpect them, or vtterly reiect them as counterfeit.

10. Againe, the Iewes had their holy oyle wherewith their Kings, Prieſts, and Prophets were anoynted, which was a type and figure of that ſpirituall vnction of grace, wherewithPſal. 45. 7. Iohn 3. 34. 1. Ioh. 2 27. Chriſt our head was anoynted aboue his fellowes, and all his members in a due proportion. The Church of Rome hath alſo reuiued this Ceremonie, and that after a farre more ſuperſtitious manner: for there was not halfe ſuch a ſtirre at the making of the holy oyle of the Tabernacle, as there is at the conſecrating of their holy Chriſme: it would euen prouokeGallaſ. the ſpleene to laughter, and the gall to bitterneſſe, to heare or behold the apiſh trickes that they vſe at the making of their precious Chriſme: ſuch muttering, ſuch charming and enchanting, ſuch blowing and breathing, ſuch exorciſing and coniuring the deuill, by the mitted Biſhop firſt, and then twelue Prieſts in their order, before they come to Aue Sanctum Chriſma, All haile O holy Chriſme, as is wonderfull. What is this, I pray you, but a profeſt reſtoring of a Iewiſh Ceremony, and a plaine declaration that their Prieſts are rather Iewiſh than Chriſtian? and that thoſe graces of Gods ſpirit, which were figured by their holy oyle, are not to bee found in cheir Church, ſeeing they retaine ſo ſuperſtitiouſly the type thereof? If they ſay that Saint Iames mentioneth oyle to bee vſed at the viſitation of the ſicke, whereby they recouered health: I anſwer, firſt, that this was no ſuch conſecrated oyle as is in vſe in the Church of Rome: and ſecondly, that it was applyed onely to the ſicke that were in danger of death, not to young Infants that are new come into the world, at their baptiſme: thirdly, that it was not an inſtrument of ſpirituall grace, but of corporall health: and laſtly, that it laſted onely during the time that miracles liued in the Church, and dyed when they dyed: ſo that Saint Iames his oyle maketh nothing for the maintenance of the Romiſh Chriſme: and therefore I leaue it vnto them as a meere Iewiſh ſuperſtition.

11. Laſtly doth not the high Prieſt of Rome imitate the high Prieſt of the Iewes in his Pontificall garments? are not their Fryers and Anchorites • p • ſh counterfeiters of the Leuiticall Nazarites? doth not their Iubile both in name and nature repreſent the Iewiſh Iubile? no man that knoweth the one, and ſeeth the other, but will confeſſe this to be true: for Aaron wore a Crowne vpon his head, to ſignifie the Kingly power of Chriſt: the Biſhop of Rome hath three Crownes, to ſignifie (forſooth) his threefold power in Heauen, Earth, and Purgatory. Or as Aretine ieſted, one for the fleſh, another for the world, and the third for the deuill, and none for God. Aaron had a plate on his Crowne, wherin was engrauen Holineſſe Auent. to the Lord. The Biſhop of Rome vſed to weare a plate on his head, wherein was written the word Myſterie, as if he would profeſſe himſelfe to be the vpholder of that myſtery of iniquitie ſpoken of by the Apoſtle. Aaron had his Ephod2. Theſ. 2. 7. and Robe: the Biſhop of Rome hath anſwerable therevnto his rich Pontificall attire, which in many reſemblances is like vnto the ſame: yea, the Romaniſts doe plainely Iudaize in bringing in againe into the Prieſtly order ſuch variety of garments, as the Pall, the Miter, the Crozier-ſtaffe, the Albe, the Chimere, the gray Amice, the S • oale, with ſuch like. Inſomuch, that when their Biſhops come forth to doe diuine ſeruice, a man would thinke that he ſaw Aaron addreſſed with his attire to ſacrifice at the Altar.

12. As touching their Fryers and Anchorites, how like are they to the Nazarites of the Law: the Nazarites might not drinke wine nor ſtrong drinke: no more may diuers of the religious ſhauelings by the rules of their order. They were tyed by a vowe which they might not breake without ſinne: ſo are theſe at their firſt entrance into their Cloyſters and Cels; and that ſo ſtrictly, that they account it a greater ſinne to violate that vow of voluntary Religion, then the vowe that they haue made to God in their baptiſme: and therefore they hold it a leſſe ſinne to commit fornication, which they haue vowed againſt in baptiſme; then to marrie, which they made vowe againſt when they tooke vpon them the religious order, as hath beene prooued in the former reaſon. They might not meddle with worldly affaires, during the time of their ſeparation; no more may ſome of theſe Romiſh votaries, they may not ſo much as handle money (forſooth) with their bare hands; but with Gloues on, they will receiue as much as they can lay their clouches on: and euen whilſt they thus ſeeme to contemne riches, they ſpread their nets to draw whole Townes and Countries into their poſſeſſions. Onely in this the Nazarites and they differ: they were true worſhippers of God, and their order was Gods ordinance: theſe are monſtrous hypocrites, hidden vnder the cloke of Religion, neither are their orders of God, but as Chaucer long agoe ſung, The deuils excrements.

13. Laſtly, for their Iubile ordained firſt by Boniface the eight, to bee euery hundreth yeere, after brought downe by Clement the ſixt to euery fifty yeere: and after that by to euery three and thirtith yeere; and laſtly, by to euery fiue & twentith yeere, where it reſteth. What is it but a renouation of that Iewiſh ceremonie, which was inſtituted by God, to ſignifie that euerlaſting happineſſe and ioy, which was brought into the world by Chriſt our Sauiour? The Trumpetters whereof were firſt the Prophets, as Eſay for example, who in the perſon ofEſay 61. 1. Chriſt proclaimed good tidings to the poore, healing to the broken hearted, liberty to the Captiues, and redemption to the Priſoners▪ the acceptable yeere of the Lord, &c. Secondly, the Angels who profeſſed, that they brought glad tidings of great ioy that ſhould bee to all people, at the birth of our Sauiour Ieſus Chriſt. And laſtly the Apoſtles, who when theyLuke 2. 10. 11. began to preach the Goſpell, proclaimed this great Iubile to all the world that ſhould beleeue in Chriſt, • o continue not a yeere, but for euer and euer. To imitate this ceremony then, what is it, but with the Iewes to expect the Meſſias to come in the fleſh, and to diſclaime the glad tydings of the Goſpell, as a falſe meſſage, deceiuing the world? This is ſo Iewiſh a ſuperſtition, as the very name, time, and vſe, declare that nothing can be more.

14. Thus wee ſee, how in the imitation of the Leuiticall ceremonies, the Church of Rome goeth in equipage with the Synagogue of the Iewes: from whence may be deduced theſe two concluſions. Firſt, that the light of the Goſpell is either vtterly extinguiſhed, or at leaſt very dimly ſhining amongſt them: for it is a true rule, the more ſhadow, the leſſe light; and the more light, the leſſe ſhadow: and therefore thoſe Northerne people called by the Philoſophers Amphiſei • , becauſe their ſhadow goeth round about them in a circle, haue the Sunne ſo farre remote from them, that they are ſcarce refreſhed with the beames thereof: but they which haue the Sunne perpendicularly ouer them, are Aſcij, without ſhadow. And what is the night, but the darke ſhadow of the earth, and the day, but the remouing of that ſhadow by the comming of the Sunne? The Church of Rome then being thus enwrapped, and compaſſed about with the ſuperſtitious ſhadowes of Iewiſh ceremonies, plainly declareth, that either the Sunne is not riſen amongſt them, or that it is very farre off, euen in the skirts of their Horizon. Secondly, that their Church is not as they bragge of it, the onely Catholick Church, but rather the whore of Babilon, for her attire bewrayeth her condition: a chaſt Matrone is attired decently, but not gariſhly, but a ſtrumpet like Iezabel, ſets forth her ſelfe with gariſh deckings, and a painted face to allure louers vnto her: the Romiſh congregation then being thus adorned, not like a chaſt Matrone, but like a light Harlot, with the gariſh attire of Iewiſh ceremonies, all in pompe and oſtentation, diſcouereth her ſelfe not to be the Spouſe of Chriſt, but the ſtrumpet of Antichriſt. And ſo I conclude the firſt part of this argument, that ſeeing one piece of the Iewes enmitie to Chriſt, conſiſteth in retayning the Leuiticall ceremonies, which had their accompliſhment in Chriſt: therefore to imitate them in this reſpect, is a plaine demonſtration, that their Religion is not from Chriſt, but from Antichriſt, his profeſt enemie.

15. The ſecond point wherein they imitate the Iewes, is farre worſe then the former: for it is in their Rabbiniſh and Cabaliſticall traditions, which as they are moſt groſſe corruptions of the law, ſo are they the fouleſt enemies to the Goſpell of Ieſus Chriſt that the world hath. I will not ſtand to reckon vp the fooliſh & ridiculous niceties of the brainſick Rabbines, wherewith the ignorant Iewes are at this day beſotted, and which are as a veyle ouer their eyes, to hinder them from ſeeing the truth. I remit the Reader for theſe things to Buxdorfius, Buxdorf▪ Synag. Iudaic▪ Paul. Fag. Sixt. Senenſ. Bibliot. lib. 2. Galat. de Arcanis. Paulus Fagius, Sixtus Senenſis, and Galatinus: my taske is to ſhew, how the Church of Rome imitateth them in many of theſe their abſurd fancies, which will proue their Religion to be little better then theirs.

16 Firſt, the Iewes hold, that Moſes receiued two lawes of God in mount Sinai; the one written, and the other vnwritten: this latter they call their Cabala, and they ſay, that Moſes by word of mouth commended it to Ioſhua, and Ioſhua to the Elders of Iſrael, and they to the Prophets, and they againe vnto the Maſters of the great Synagogue vnder Eſdras, from whom their wiſemen called Cachamim ſucceſſiuely receiued it, and in this they glory, calling it the ioy of their hearts, and the refreſhing of their bones. This vnwritten Cabala, was at the firſt preſerued onely in the hearts of their great Cachamim or learned Maſters, and deliuered by them to the people by mouth onely: afterward it began by little and little to be commended to writing, and was at the firſt called Miſchua, that is, the law repeated, after the Thalmud of Ieruſalem: and laſtly, the Thalmud of Babylon, which is the moſt ſacred Scripture, by which the Iewes are gouerned and directed at this day, and which they preferre before the law written: for the law written (ſay they) can neither be vnderſtood, nor expounded without the helpe of this, neither is perfect, vnleſſe this bee added to it. Thus dote the Iewes vpon their Thalmud and Cabala.

17. And doe not the Romaniſts dote as much about their vnwritten traditions? heare and iudge: firſt, with them theyConcil. Trident▪ Bellarm. de • erbo. Coſter Enchir. deuide the word of God into verbum 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 , written and vnwritten: their vnwritten word is nothing but orall Traditions, deliuered (as they ſay) by Chriſt himſelfe to his Apoſtles alone, and not to his common Diſciples, becauſe it contayned the high myſteries of the Kingdome of God, and by them conuayed to their ſucceſſours, Biſhops and Elders of the Church. Secondly, they affirme alſo with them, that theſe orall Traditions are of equall authority and neceſſity with the word written, yea, that the word written is of no authority at all, quoadnos, in reſpect of vs, except it bee authorized by the tradition of the Church. And thirdly, they teach that the word written is imperfect, vnleſſe the vnwritten Cabala bee added vnto it, and that, not one alone, but both together make a perfect rule both for faith and manners. Doe they not now Iudaize in all theſe points? Yes, the Romiſh Apologers, to proue their doctrine of traditions, fetch an argument from the Iewes Cabala, as may bee ſeene in a late tractate, falſly called the Catholike Apologie: which is ſo much the more ſtrange, becauſe their own Sixtus Senenſis profeſſeth, that the Iewiſh Thalmud is fraught with innumerable Sixt. Senenſ. Biblioth. lib. 2. blaſphemies againſt God and his Chriſt our Sauiour, and impieties againſt the law of Moſes, beſides other infinite fopperies. Is not this then a good patterne for them to imitate? and is it not a ſound argument that is deduced from ſuch premiſes? Surely their traditions which they build all their ſuperſtition vpon, thus ſymbolizing with the Iewiſh Cabala, can be of no better credit then it is: and what credit that hath, not onely their Senenſis before, b • t Galatinus, another ſtout champion of theirs acknowledgeth, when he ſaith, that it is mere madneſſe to approue all their vnwritten traditions, Galat. de arcan. v • rit. Cathol. l. 1. c. 7. which they bragge to haue beene deliuered in mount Sinai, and from thence orderly to haue deſcended to posterity. Now that which he ſpeaketh of the Iewes Cabala, may as truly be affirmed of the Romiſh traditions: let them therefore goe arme in arme together, ſince they will needes haue it ſo, •• ioynt enemies to Chriſtian Religion.

18. Againe, the Iewes aſcribe ſo much credit and faith to their Cachamim or illumined Doctors, that whatſoeuer they teach, be it right or wrong, they muſt not enquire into the truth thereof, but receiue it as an article of their Creed, and build their faith and ſaluation thereupon. Thus writeth one of their owne Rabbines, to wit, Rabbi Iſaac, that died in Portugall, Anno 1493. Wee are bound (ſaith he) to giue no leſſe Rabbi Iſaac Abbu • ah. li. Menoras ha • aer▪ pa. 23. col. 1. credit to euery Rabbine in their ſermons, and myſticall or allegoricall explications, then vnto the Law of Moſes it ſelfe: and if there be found in their words any thing hyperbolicall, or contrary to nature and ſence, we muſt aſcribe the fault thereof to our owne defectiue vnderſtanding, and not vnto their words. And the ſame is the doctrine of their Thalmud. Their ſpeeches (ſaith it) are Thalmud. tract. de Sab. c. 2. p. 30. the ſpeeches of the liuing God, neither doth one word of theirs fall to the ground in vaine: and therefore we are bound to beleeue all things whatſoeuer are written of them, or in their name, for it is the truth: neither muſt any man laugh at them, neither in his countenance, nor in his heart, for whoſoeuer ſhall doe ſo, ſhall not eſcape puniſhment: and his puniſhment (they ſay) ſhall be this, that he ſhall be tormented in hell, in boyling excrements. AndLib. Brandſpiegelium. in another Booke the Iewes are commanded to ſay, Amen, not onely to their Prayers, but alſo to all their Sermons and allē goricall expoſitions. Yea, if two Rabbines contend and contradict Thalmud. each other, yet they are bound to beleeue both of them, becauſe the words both of the one and the other, are the words of the liuing God, though they vnderſtand not each other. And in a word, ſo great is their madneſſe, that they are not aſhamedLuther in victo. contra Iud. 107. Rab. Solom. Ia • d. in cap. 17. Deut. verſ. • 1. Burd. ſynag. Iud. ca. 1. pa. 66. to ſay, That the words of their Rabbines are more to be regarded then the words of Moſes law, and that if they teach that the right hand is the left, and the left the right, yet they are bound to beleeue them.

19. And is not the Church of Rome paralell to them in this caſe? I will not condemne them, but let their owne words be their Iudges. Thus write the Rhemiſts in their AnnotationsRhem. Annot. in Acts 17. 11. vpon Acts 17. 11. The hearers muſt not try and iudge whether their Teachers doctrine be true or no, neither may they reiect H • ſ. de expreſſo verbo Dei. Andrad. defend. Trid. lib. 2. Bell. de verbo Dei interpret. lib. 3. ca. 8. & 9. that which they find not in Scripture. The ſame is the tenent of Cardinall Hoſius, Andradius, and all other of that ſtampe: Bellarmine affirmeth, that the people muſt beleeue what ſoeuer their Paſsors teach, except they broach ſomenew doctrine, which hath not beene heard of in the Church before: and if they do ſo, yet they muſt not Iudge of them, but referre them to the definitiue ſentence of the Pope; to the which they muſt yeeld full conſent without further examination. Yea, he impudently concludeth in another place, That if their ordinary Paſtor teach falſhood, Idem de Clericis lib. • . cap. 7. & another that is not their Paſtor teach the contrary truth, yet the people ought to follow their Paſtor erring, rather then the other, telling the truth. And another blaſphemous Cardinall giueth a reaſon thereof; Becauſe (ſaith he) if a man did not beleeue that Card. Sanct. Angel. ad leg. Bohē. Chriſt is very God and man, and the Pope thought the ſame, hee ſhould not be condēned. For (ſaith a third Cardinal) the iudgement Io. de Tur • ecremat. ſum. de Eccleſ. li. 2. ca. 26. of the Pope is the iudgement of God, and his ſentence the ſentence of God. As if the Iudgement and ſentence of God could bee erronious, which the firſt Cardinall ſuppoſeth concerning the Pope: or as if the Popes ſentence, being erronious, could be the ſentence of God, as the ſecond affirmeth. Obſerue their blaſphemous abſurdities. Silueſter Prierias concludeth thisSilueſt. Prierias contra Luther. poynt, when hee ſayth, That whoſoeuer reſteth not on the doctrine of the Romane Church, and Biſhop of Rome, as the infallible rule of God, is an Heretike. And the Canoniſts ſticke notR. Cupers de Eccleſ. to ſay, that the Pope is ſubiect to no law, but that his iudgement is in ſtead of law, and that his actions are not to bee enquiredExtrau. de tranſlat. Epiſcop. & de praebend. into: neither may a man ſay vnto him, though hee lead thouſand ſoules into hell with him; Sir, why doe you thus? and that it is not better then ſacriledge to call in queſtion the Popes fact, or to iudge of his actions. Thus an inſallibility of iudgement, and an impoſſibility of erring is aſcribed vnto the Biſhop of Rome▪ ſo that whatſoeuer hee propoundeth, bee it right or wrong, muſt bee receiued vpon paine of damnation. Neither is it aſcribed onely vnto him the worlds high Prieſt, but alſo to their Councills and inferiour Paſtors, animated by his ſpirit, whoſe doctrine is to be heard, and not examined, Bell. vt ſupra. Nauar. •• chir. in I. praecept. c. II as they teach. And therefore it is eſteemed a great ſin amongſt them, for a man to make queſtion of any doctrine brought vnto them by any Romiſh Ieſuite, Fryer, or Prieſt: & when at any time they are conferred withall about their Religion, preſently, not being able to anſwer, their refuge is to referre vs ouer to their Prieſts; of whoſe learning and iudgement they haue ſuch a perſwaſion, that though Scripture and reaſon be againſt them; yet their opinions preuaile more with them, then either of theſe. So, that hence it is moſt euident, that as the Iewes are bound to beleeue all that their Cachamim teach, and not to ſtand to examine what it is that they teach: ſo the Romaniſts are bound by their Religion to entertaine into their Creed, whatſoeuer is taught them by their ordinary Paſtours, without all enquirie and ſearch into their doctrines, whether they bee true or falſe. And as this is one chieſe cauſe of the Iewes obſtinacie againſt Chriſtian Religion: ſo is it alſo of that miſerable ſuperſtition which raigneth in the Church of Rome: for if the people were but perſwaded, that their learned Doctours might erre and deceiue, they would certainely ſuſpect their doctrines, and try them by the touchſtone of the holy Scriptures, and ſo at length might be reclaimed from their errours: thus they march together in this point alſo.

20. Againe, the Romaniſts are like vnto the Iewes in their doctrine and practice of praying for the dead: for they hold and teach, that prayer & ſacrifice is to be offered for the dead, grounding their opinion partly vpon the example of Iudas Maccabeus, who as they affirme, procured ſacrifice to bee2. Maccab. 12. 40. 41. 42. 43. offered by the Prieſts, for the dead that had treſpaſſed by taking to themſelues the idolatrous iewels of the Iamnites, and partly vpon the Thalmudical traditions of diuers of their ancient Rabbines: but they haue no ground nor warrant for the ſame in the word of God: for as concerning the bookes of the Maccabees, they themſelues acknowledge that they are not Canonicall Scripture: and for the Scripture, we finde no ſuch precept or example in the whole volume of the olde and new Teſtament: neither is it likely that God would haue omitted in the law that kinde of ſacrifice for the ſoules of men, where he preſcribeth ſinne-offerings for bodily pollutions, and euery light treſpaſſe, if he had thought it neceſſarie. That this is the opinion and practice of the Iewes, their practiceMinhagim pag. 12. Orach. •• aij in Nu. 28. Brandspiegelium. at this day beareth witneſſe: for they vſe to ſay ouer the dead bodies a certaine prayer called Kaddiſh, by the vertue whereof (as they thinke) they are deliuered out of Purgatory; eſpecially if it bee ſaid by the ſonne for his father, and if hee haue no ſonne, by the whole Congregation on their Sabboth dayes. And that this alſo is the doctrine and vſage of the Church of Rome, beſides their Bookes, their Maſſes for the quicke and the dead, their Diriges and Trentals doe ſufficiently teſtifie: And that they fetch this cuſtome from the Iewes, may appeare by two reaſons: firſt, becauſe one mayne argument of theirs, which they call a demonſtration to proue the lawfulneſſe hereof, is deriued from the example of the Iewes; as we may ſee both in Galatinus, Coccius, and our lateGalat. de ſecret. Cathol. fid. Coccius Theſaur. Cathol. fid. Apolog. Cathol. fid. Bredenbach. de diſſ. componend. Engliſh Apologiſts. And ſecondly, becauſe as it is confeſſed by their owne Bredenbachius, it is not found in all the writings of the Apoſtles and Euangeliſts in the new Teſtament, and we may adde hereunto, neither in the olde, vnleſſe by diſtorted and miſalledged texts, which are not worth the anſwering: except onely that fore-named paſſage of the Maccabees, which notwithſtanding is corrupted both by the Tranſlatour, and alſo the Relatour Iaſon Cyreneus, as is vnanſwerably proued by our famous Country-man, Doctour Reynolds: Reynold. de Idololat. l. 1. c. 5. ſect. 8. & 9. the word (Dead) being cogged into the Text by ſome cunning Iuggler, which is not in the Originall, wherein lyeth the pith of the argument. And therefore it muſt needes follow, that the Romaniſts doe merely Iudaize herein. And for the Fathers which they alledge for the proofe of this article, let their owne Caſſander giue ſatisfaction: who affirmeth,Caſſand. conſult. art. 24. that the ancient Church vſed prayers for the dead, either as thankfull congratulations for their preſent ioyes, or eſſe as reſtimonies of their hope, and deſire of their future reſurrection, and conſummate bleſſednes both in their bodies and ſoules: and this hee proueth out of Cyprian, Augustine, Epiphanius, Chryſostome, and ancient Leiturgies.

21. Againe, they Iudaize in their doctrines of Limbus Patrum, and Purgatorie: for Purgatorie▪ it hath beene alreadie touched in the former ſection, and for Limbus Patrum, it is Galatin. Apolog. Cathol fid. Eccleſi▪ 24. 37. ••• tak contra D 〈…〉 . l. 8. p. 5 • 7. co • ſeſſed by our aduerſaries themſelues, that it is the tenent of the Iewiſh Rabbines, warranted (as they ſay) onely by a Text in Ecclefiasticus; which being both corrupted in the tranſlation, as our worthy Champion Doctour Whitaker hath proued: and being alſo no part of Canonicall Scripture, doth plainely ſhew, that it is a mere Rabbiniſh conceit, hatched in their brainſick Thalmud, and not bred in holy writ. Yet our Romaniſts lay faſt hold on the ſame opinion, without any other certaine ground to build it vpon. For as touching the places of Scripture collected by them, to proue this aſſertion, they are either ſo impertinent or diſtorted, that the meaneſt iudgement may eaſily diſcry their weakneſſe: for either they are deriued from a word of an ambiguous ſignification, as Bel. de Chriſti anima. l. 4. • . 10. 〈 in non-Latin alphabet 〉 in the ſpeach of Iacob, Gen. 37. 35. which ſignifieth ſometimes the graue, and ſometimes hell, by the confeſſion of their great Bellarmine, or from a Parable, as that place in Luke 16. concerning Abrahams boſome, confeſſed by Maldonate Maldonat. in hunc locum. to be parabolicall, becauſe bodies are not yet tormented in hell: but here is mention of a finger and a tongue: or from an allegorie, as is that place of Zacharie 9. 11. where is mention made of looſing Priſoners out of the pit wherein is no water, which both Salmeron and Bellarmine acknowledge to makeSalmer. in 1. Cor. 15. diſp. 26. Bel. de Purgat. lib. 1. cap. 3. more for Purgatory then for Limbus, but in truth for neither: it ſignifying literally nothing elſe, but the deliuerance of the Iſraelites out of the Babyloniſh captiuity, and tipically the redemption of the Elect from the bondage of Sathan and hell, which they are liable vnto: or laſtly, are merely impertinent, as thoſe places, Heb. 11. 39. 4. 1. Reg. 28. 1. Pet. 3. 19: the firſt,Ribera coment. in hunc locum▪ whereof intendeth the conſummate and perfect bleſſedneſſe of body and ſoule, which the Fathers had not attayned vnto. The ſecond meaneth not the true Samuel, but the deuill in hisAuguſt. de octo Dulcit▪ quaeſtion. ſhape and likeneſſe: and the third is to bee referred, not to Chriſts d • ſcenſion into hell, but to the operation of his Diuinitie, which he exerciſed from the beginning of the world, preaching by the mouthes of iuſt men, as both S. Augustine Idem. Epiſtol. ad • umod • um. and Aquinas expound the place. How can any ſound concluſion now be drawne from Texts that are either equiuocall,Aquin. part. 3. q. 52. art. adſecund. or allegoricall, or parabolicall, or impertinent, and all by their owne confeſſions? Therefore it muſt needes follow, that ſeeing this doctrine hath no ſure foundation in Gods word, but is founded vpon the Iewes prophane Thalmud, that it is no better then a mere Rabbiniſh conceit.

22. Againe, they ioyne hands with the Iewes in their doctrines of Free-will, inuocation of Angels and Saints, and merite of good workes: all which the moderne Rabbines hold as articles of their Creed, deriuing them from their predeceſſours the Phariſes that went before them. Petrus Galatinus thatGala. de Arno. Cathol. v • nt. lib. 6. ca. 6. Rabbiniſh Romaniſt, reckoneth vp a number of them that were all Patrons of Free-will, and not as it is ſet free by grace, (for ſo we hold that a man hath free-will to good) but euen by nature before grace, as the Romaniſts hold. And ſo alſo of Inuocation of Saints, ſome of them affirming that the pureFlau. Ioſeph de Bell. Iud. lib. 3. cap. 14. Rabb. Abraham in Gen. 22. Li. praecat. Iuda. ſoules which heare them that pray vnto them, haue a place in heauen. Others, that the Iewes vſed to interpoſe in their prayers betwixt them and God, Iſaac, as an interceſſour. Others, that prayers are to be made to Angels, to open the gates of Paradiſe, and to appeaſe Gods wrath. And laſtly, the RomaniſtsApol. Cathol. themſelues affirme, that when our Sauiour cryed out on the Croſſe, Eli, Eli, &c. the Iewes would neuer haue ſuppoſed that he had called for Elias, had it not been an vſuall practice amongſt them to call vpon the Saints departed. Laſtly, touchingBuxduorf. ſynag. Iudaic. the merite of worke, the Iewes teach, that God once euery yere, to wit, in the moneth of September, at what time he created the world, calleth all mens liues to an account for the yeare paſt, and openeth three Bookes, one wherein are written the names of notorious ſinners and Atheiſts, called The Booke of Death: another, in which are enrolled the names of iuſt and holy men, called The Booke of Life: and a third, for ſuch as are in a meane betwixt both, neither exceeding bad, nor exceeding good, but of a mixt diſpoſition, and theſe haue reſpite giuen them till the day of reconciliation to repent in, which is the tenth day of the ſame month; at which time if their good doth exceed their euill, then it goeth well with them; but if their euill exceed their good, then they are regiſtred preſently in the Booke of Death. And leſt GOD ſhould be deceiued, they ſay, that he holdes in his hand a ballance, into one skale whereof he puts their good workes, and into the other their euill deeds, that he may meaſure out his rewards according to the weight of the one or the other. How ridiculous a fable is this? Much like vnto the Poeticall fiction of Min • s, Aea • us, and Radamanthus, the three Iudges of hell, whome the Poets faine to ſit there, weighing the ſoules of men, and giuing ſentence vpon them according to their poyſe and weight. By this it appeareth, that the fooliſh Rabbines maintained free-will, inuocated Saints and Angels, and eſteemed their workes meritorious: All which are the very opinions of the Church of Rome, beleeued and practiſed of all the profeſſours of that Religion: which is ſo much the more abſurd, becauſe they themſelues confeſſe in ſpeciall, concerning the doctrine of InuocationSuarez tom. 2. in 3. part. Thom. q. 52. art. 1. diſp. 42 of Saints, that it was not taught vnto the people of the olde Teſtament for feare of Idolatry, nor at the firſt preaching of the Goſpell, for feare it ſhould ſeeme vnto them a hard and harſh doctrine: and in generall, that it is madneſſe to relye our faith vpon the Iewiſh Thalmud, ſeeing the Thalmudicall Writers are full of impieties and blaſphemies, and thereforeSixt. Senenſ. biblioth. Sac. lib. 2. § tradit. haue not onely been prohibited to be read, but alſo condemned to the fire by diuers of their owne Popes: all which notwithſtanding, our Romiſh Rabbies fetch a demonſtration for the maintenance of theſe doctrines, from the example and practice of the Iewes.

23. In like manner the Iewes had thoſe that profeſſed a monaſticall and ſingle life, which were called Eſſaeans, fromSigor. de repub. hebraic. l. 5. c. 11. the Greeke word 〈 in non-Latin alphabet 〉 that is, Saints or holy men, as ſome ſuppoſe, becauſe ( • orſooth) they tooke vpon them to be more holy then others; and therefore would not offer ſacrifice with the people, becauſe they thought them not ſo holy as themſelues. And theſe, as Ioſephus and Philo teſtifie, profeſſed continency from marriage, community in goods, and abſtinence from meats, not by any warrant out of Gods word, but onely by the authority of their vnwritten traditions. And doe not the Romaniſts imitate them in the ſame kind? What are their Monkiſh Votaries but Apes of the Iewiſh Eſſaeans? And what is their Monaſticall profeſſion▪ but a pretence of a ſtate of rare holineſſe and perfection? They vow chaſtitie in ſingle life, and abhorre marriage as a ſtate of pollution: they abſtaine from meates, and profeſſe voluntary pouerty, with a community of goods: and all this they do, that they may ſeeme more holy then others, and merite heauen by their holineſſe, hauing withall anſwerable vnto them, nothing but tradition for their warrantize, without either ſound precept or true example out of holy Scripture. For, grant that their Euangelicall Councils are ſuch as they would haue them to be, and that vowes in Chriſtianity are lawfull: yet it is certaine that the authority of Councils, and the lawfulneſſe of vowes doe neither warrant nor allow their ſuperſtitious and idle monkery, nor the blaſphemous opinion ofBell. de Monac. lib. 2. cap. 6. merite, which they aſcribe vnto ſuch voluntary deuotions, nor yet the neceſſity of irreuocation, though by the frailty of mans nature there be an impoſſibility of performance. And ſo both in ſubſtance and circumſtance they want the authority of gods word to vphold them. Let then the Iewiſh Eſſaeans, and the Romiſh Monks, walke together, as in one path of ſuperſtition, ſo vnder one cloake of hypocriſie: for that which Sigonius affirmeth of the one, that they were by Nation, Sigon. de Repub. hebrai • . li. 5. c. 11 Iewes; and by manners hypocrites, we may truely confirme of the other, that they are Chriſtians by profeſſion, but hypocrites by conuerſation. And as thoſe Eſſaeans did farre degenerate from the ancient Nazarites and Rechabites, whome they pretended for their patterns: ſo theſe doe as farre and more from thoſe ancient Monkes that liued in former ages of the Church, as is vnanſwerably demonſtrated by many of the learned Champions of our Church, eſpecially Doctour D. Mort. proteſt. App li. 1. c. 2. 38. 〈◊〉 way to the true Church. •• g. 45 Mort • n, and Doctour White: to whome I referre the Reader for fuller reſolution in this poynt.

24. The Iewiſh Rabbines alſo taught, that the damned ſoules in hell and Purgatory had ſome refreſhing and reſt vpon euery Sabboth day, aſſoone as a certaine prayer was chanted out by them with ſweet melodie: and therefore, that on 〈…〉 . 14. euery Friday at night there is a great ſhout in hell for ioy of the enſuing Sabboth, and on their Sabboth day at night a dolefull crye for griefe of their returne to their paines. Thus the Rabbines doted: And do not our Romiſh Rabbines dote in like manner? They alſo teach, that the damned ſoules haue ſome refreſhment and eaſe vpon the Sabboth day: as in theLegend. Sancti Brandonis. legend of S. Brandon it is written, how that holy Abbotfound Iudas the Traytour ſitting vpon a ſtone in a certaine Iſland, and demanding of him what he was, and why heeſate in that place: he anſwered, that vpon euery Saturday at noone, vntill after Euenſong vpon Sunday, he was ſuffered to ſit there out of the helliſh torments, to be refreſhed and comforted during the Sabboth: Now if Iudas found this fauour, muſt wee not thinke that all other obtaine the like?

25. The Iewiſh Rabbines deuiſe ſtrange tales of walkingo ghoſts, for the vpholding of the walls of Purgatorie, as that Rabbi Akiba ſhould meet once in the way, a man with a heauie burden of ſtickes on his backe, who vpon examinationBuxdorf ſynag. Judaic. confeſſed, that hee was a Purgatorie Ghoſt, carrying ſuch a bundle of ſtickes euery day to burne himſelfe: and that the Rabbi finding out his ſonne, taught him to ſay the prayer called Kaddiſch, which was ſo effectuall, that in a dreame this ghoſt returned to the Rabbi, with thanks for his deliuery, and ſaid, that hee was now in Gan Eden or Paradiſe, and no longer in Purgatory. This and ſuch like tales they tell for their Purgatorie: wherein the Romaniſts may behold their face as it were in a glaſſe: for are not their Bookes and Legends full ſtuft with ſuch traſh? is not this article of their Religion maintayned by this argument? are not the mindes of the vulgar poſſeſſed with ſuch fearefull fables? I will not ſtand to ſhew how full of falſhood theſe narrations are, nor how contrary to the ancient doctrine of the chiefeſt Fathers, and Primitiue Church; (that ſhall bee diſcouered in a more proper place) onely I ſhew how poore Purgatorie, both with Iewes and Romaniſts, is vpholden by walking ghoſts, or elſe it would fall to the ground.

26. The Iewiſh Rabbines teach their people, to confeſſe one to another their ſins the day before their feaſt of reconciliation, which is the tenth day of the month Tiſri or September and that in a ſecret place of the Synagogue; where each receiueth mutually at his fellowes hand with a lether belt 39. blowes, and at each blow the party beaten beates themſelues on the breſt, and ſaith one word of his confeſſion, taken out of the 78. Pſalme and 13. verſe: then the ſtriker lyeth down • , and receiueth like penance at the hands of the former: this done, they runne home, and make merry with the Cocks and Hennes of reconciliation, ſupping largely becauſe of the next dayes faſt. Now doe not our Romaniſts imitate them in this May▪game of confeſſion, and hypocriticall penance? They muſt alſo confeſſe their ſinnes in ſecret, and receiue a ſhort penance for their long ſinnes, and that once a yeere principally: with a certaine perſwaſion of meriting thereby remiſſion of their ſinnes, and when they haue done, doe they not returne, like the dogge to the vomit, to their old courſes? If a man ſhall obſerue them well, and compare their practices together, hee ſhall eaſily perceiue, how both of them alike turne that ſeuere diſcipline of the Church which they bragge ſo much of, into a mere mockage and paſtime.

27. The Iewiſh Rabbines looke for Elias the great Prophet, to come before their long expected Meſſias. And doc not our Romiſh Rabbines tell vs that Elias muſt come before the ſecond comming of Chriſt? they are both alike in this erronious conceit, ſaue that the Romaniſts erre worſe then the Iewes, for that they will haue Elias to bee the fore-runner of Chriſts ſecond cōming, whereas the Iewes expect him, according to the prophecy of Malachy, together with our SauioursMalach 45. Matth. 11. 14. application thereof, before the firſt comming of their Meſſias.

28. The Iewiſh Rabbines imagined, that euery one had attending vpon him two Angels, one good and another bad, the one to protect and bleſſe him, if hee behaued himſelfe deuoutly and reuerently in Gods ſcruice; the other to curſe and afflict him, if hee found him failing in his duty. Our Romiſh Rabbines teach the fame doctrine, as if all the Angels were not miniſtring ſpirits, for the good of them which are heires of ſaluation: and as if a man had but one cuill ſpirit to tempt and • nn • y him, whereas in one man there were found a wholeL • ke • •• . L • ke • . • . legion, and in one woman ſeuen deuils at once, as wee finde recorded in the hiſtorie of the Goſpell.

29. The Iewiſh Rabbines taught that thoſe ſhall be more ſeuerely puniſhed, who ſhould violate the precepts of their Scribes, then they that ſhould tranſgreſſe the law of Moſes: and doe not our Romiſh Rabbines affirme the ſame in effect, when they impoſe a greater puniſhment vpon the breach of one of their traditionall decrees, then if a man'breake the precepts of Gods law? as for example, if a man eate fleſh in Lent, or after a vow marrie a wife, then if hee commit adulterie or breake the Sabboth?

30. The Iewiſh Rabbines perſwade the ſilly people, that they are the onely Elect people of God, who eaſily can keepe not the Decalogue or tenne Commandements alone, but the whole law of Moſes: and therefore that the law conſiſting of ſixe hundred and thirteene Commandements, wherof three hundred, threeſcore and fiue are prohibitions, as many as are dayes in a yeere or veynes in a mans body, and two hundred, forty and eight commanding precepts, iuſt ſo many as a man hath members in his body; if euery member of a man doe euery day performe one of the precepts, and omit one of the things prohibited, the whole law of Moſes may bee euery yeere, and ſo for euer fulfilled. Thus they vaunt of their owne ſtrength to ſaue themſelues, and therefore ſeeke not for a Sauiour without themſelues. And what doe our Romiſh Rabbines but the ſame, when they affirme, that a man may in this ſtate-of mortality, perfectly fulfill the whole law: yea, euen doe more then the law requireth, and ſo ſupererogate? what neede haue theſe of the death of Chriſt, to purge away their ſinnes, when they can thus by the ayde of Gods grace (as they ſay) keepe all the Commandements, and ſo pay the vttermoſt debt of their obedience? Let them goe together then as enemies vnto Chriſt in this opinion alſo.

31. To conclude: the Iewiſh Phariſes faſted twice a weeke: ſo doe our Romiſh ones, ſaue that they alter the order, but not the number of the dayes: for the Iewes faſt the ſecond and fift day of the weeke: the Romaniſts the fourth and ſixt. The Iewiſh Phariſes vſed in a blinde deuotion, to beate their heads againſt the walls, till bloud came, to vſe thornes in their skirts to ſting themſelues, to lye on plankes, on ſtones and thornes, to drench themſelues of •• n colde water for the reſeruing of their chaſti • y: ſo doe ou Romiſh P • ariſes, they make a ſhew of whipping and ſcourging their owne carkaſſes, of going barefoote & woollward, of drenching themſelues in colde water (as we read, that Fr ar Frauncis was wont to doe) and all (forſooth) both to tame the rebel'ion of their vnruly fleſh, which will not be tamed by theſe means of their owne inuention, hauing left the ordinance of God, and by penance to make ſatisfaction for their former ſinnes: but it will one day bee ſaid vnto them, who required theſe things at your hands. In vaine ye worſhip (O ye hypocrites) teaching • ſay 29. 13. Math. 15. 8. for doctrines precepts of men.

32. The Iewiſh Phariſes would not conuerſe with any of a different Religion, eſpecially the Samaritanes, whoſeBuxdorf. Synop. Iudaic c. 11. bread they thought it as vnlawfull to eate, as to eate Swines fleſh: and for Chriſtians, they account it a ſinne to keepe faith and promiſe with them, to afford them any ſuccour: yea, not to doe them any miſchiefe that lyeth in their power: and therefore in their prayers one part of their deuotion is, moſt direfully to curſe all thoſe that profeſſe Chriſtian Religion. The Romiſh Phariſes doe likewiſe, they damme all to hell that are not of their Religion, they denie faith to bee kept with Heretikes, they hate all that are not ſubiect to their Pope, but aboue all, the poore Proteſtant: him they curſe with Bell, Booke and Candle, and abhorre him more then a Iew or a Turke: yea, once a yeere ordinarily and in publike, they curſe vs to the pit of hell, which I take it to be vpon euery good Friday. They ſay, that the Father may not nouriſh his owne childe, if he be an Heretike, nor the childe honour his Father, nor the Prince defend his Subiect, nor the Subiect obey his Prince: all bonds of nature, policy, religion, are pulled in pieces by theſe Romiſh Phariſes.

33. The Iewiſh Phariſes vſed not to faſt without a diſfigured face, nor giue an almes without a Trumpet, nor ſeldome pray, but in the corners of the ſtreetes and high-wayes, that they might bee ſeene of men, all for ſhew, nothing for ſubſtance. And are not our Romiſh Phariſes their equals in this? Is not their religion all in oſtentation? doe they hide themſelues when they faſt and pray? doe they not blow a trumpet before their deedes of charitie? their hypocriticall abſtinence from fleſh on ſet dayes, when as in the meane while they farſe themſelues with dainty fiſh and delicate iunkets; their mumbling vp ſo many Aue Maries, and Pater Noſters, in the ſtreetes and Market-places, their crow • hing at euery Croſſe; and laſtly, their Almes-deeds extorted by feare, either for penance of ſinnes committed, or in hope of meriting the kingdome of Heauen, and imployed for the moſt part to the feeding of a multitude of idle Drones, Monkes and Fryers, fatted in a Cloyſter, like Bores in a ſtye, doe proue this to be true which I haue ſaid.

34. The Iewiſh Phariſes vnder colour of long prayers & greatMat. 23. 14. deuotion, deuoured widowes houſes: the Romiſh Phariſes by the ſame pretext of holineſſe, ſucke downe into their panches not the Cottage of ſome poore widdow, but the rich and faire Patrimonies of ſeduced Gentlemen, Noblemen, and others: the Iewiſh Phariſes compaſſed ſea and land to gaineMat. 23. 15. a Proſelite to their profeſſion: our Romiſh Phariſes trauell all Countries, & labour by all poſſible means to winne ſoules to their religion, and to reconcile men to the obedience of the Biſhop of Rome; and when they haue wrought their purpoſe, as thoſe, ſo theſe make them two-fold more the children of hell, then they were before.

35. Laſtly, the Iewiſh Phariſes like hypocrites made cleane the out-ſide of the cup and platter, but within were full of bribery and exceſſe; and therefore are compared by our Sauiour to whited Tombes, which appeare beautifull without, but within are full of all filthineſſe. So, our Romiſh Phariſes come to vs in ſheepes clothing, giuing a bright luſter of holineſſe, and auſterity in their externe behauiour; but inwardly are rauening Wolues, deuouring the flocke, and haue their hearts fraught with all manner of villany; as lying for aduantage, equiuocation, couetouſneſſe, ambition, vncleane luſts, and other inordinate affections, as the ſecular Prieſts boldly obiect againſt the Loyolian Sect, and are taxed backe againe byQuodlibet per totum. them as guilty of the ſame crimes.

36. This ſubiect might be enlarged by many more particulars,Concluſ. but that I forbeare to ſtirre this ſinke any further, and weary the Reader and my ſelfe, hauing a long iourney yet to trauaile. This that hath beene ſpoken, I ſuppoſe to be ſufficient, to prooue the truth of the propoſition, that the Romaniſts imitate the Iewes in thoſe things wherein they are enemies vnto Chriſt, both in reſpect of the legall Ceremonies, which are vaniſhed by the appearance of the Sunne of righteouſnes; and alſo in reſpect of their Thalmudieall traditions, which were neuer found in Gods Booke, but are the foppiſh dotages of their ſuperſtitious Rabbines. And is it not ſtrange, that notwithſtanding all this, they ſhould bragge themſelues to be the onely Catholikes of the world, and their Church the onely Noahs Arke, out of the which there is no ſaluation?

THe firſt propoſition, as it is infallibly true of it ſelfe, ſoMAIOR. is it without all queſtion and controuerſie betwixt vs and the Romaniſts; for both confeſſe, that the end of true Religion is, that God might be glorified: and therefore whatſoeuer doth rebate from that end, cannot poſſibly be the truth: Eſpecially, ſeeing the Lord himſelfe proteſteth, that he will not giue his glory to another, Eſay 48. 11. And Paul affirmeth, that the end of all our actions ſhould bee the glorie of God, 1. Car. 10. 31. Therefore paſſing ouer the Maior with ſilence, it is neceſſary that the Minor or ſecond propoſition bee ſtrengthened and confirmed, whereon the hinge of the Controuerſie hangeth, & the whole pith & ſubſtance of this fourth Argument doth conſiſt; which by the aſſiſtance of Gods good ſpirit (whoſe ayde I humbly implore, and of my Lord and Sauiour Chriſt Ieſus, whoſe glory I now labour to maintaine) I doubt not but to make ſo cleare, as is the Sunne at Noone-day, all cloudes, miſts, and fogges, being vtterly diſperſed.

2. That the Romiſh Religion doth derogate from the gloryMINOR. of God in the worke of our redemption, may by foure maine and fundamentall doctrines of their Religion moſt euidently be demonſtrated, (beſides many other poynts of leſſer conſequence) to wit, their doctrines of Free-will, of Iuſtification, of merite, and of ſatisfaction.

3. For the doctrine of Free-will, this is the generall determinationI. of the Church of Rome, that in the act of regeneration and conuerſion, mans will doth naturally cooperate with the grace of God, and that it is not meerely of ſupernaturall grace that a ſinner is regenerate, but partly of naturall free-will, and partly of grace: whereas, we on the contrary defend, that the regeneration and conuerſion of a ſinner is wholly of the grace of God, and that mans will in that great worke is meerely paſſiue, and not actiue, yea, ſtarke dead, vntill it be excited and quickned by the grace of God: This in briefe is the difference betwixt the Romaniſts and vs in this poynt. Now, here a double taske lyeth vpon mee; firſt, to proue this to bee their doctrine; and ſecondly, to ſhew how this doctrine tendeth to the empeachment of Gods glorie.

4. That this is the doctrine of the Church of Rome, let the Councill of Trent, which they call their Church repreſentatiue, and which being approued by the Pope, cannot erre, as they affirme, be Iudge. Thus it decreeth, and bindeth the decree with a curſe: Si quis dixerit, &c. (that is) If any man Concil. Trident. Seſſ. 6. c. 6. can. 4. ſhall ſay, that mans free-wil being mooued and ſtirred by God, doth nothing cooperate by aſſenting to God, moouing and calling it, whereby it may diſpoſe and prepare it ſelfe to the obtaining of the grace of iuſtification, and that it cannot diſſent if it will: but like a thing without life, is not at all actiue, but meerely paſſiue, Anathema ſit. Let him be accurſed. This Riddle of the Councill of Trent (for ſo moſt of the decrees thereof are rather to bee termed, then Canons of faith) is thus expounded by Andradius Andrad. Orthod. explicat. interpretation, who was preſent at the ſame Councill, and knew the meaning of thoſe holy Fathers; to wit, that there is in euery man by nature a power and ability, Ad inchoandas & perficiendas ſpirituales actiones, (that is) To beginne and to effect ſpirituall actions; but that power and ability is ſo fettered with the chaines of ſinne, that vnleſſe grace come and helpe to ſet it free, it can doe nothing: as a man weighed downe with yron ſhooes, though he hath power in himſelfe to go, yet cannot, except his yron ſhooes be put off: or as a bird caught in a ſnare, hath power to flie, yet cannot, except the ſnare be broken, &c. By theſe two ſimilitudes, he illuſtrateth the ſentence and meaning of the Councill: whereby it euidently appeareth, that this is the plaine doctrine of the Church of Rome, that of the regeneration and conuerſion of a ſinner, the ſpirit of God is not the ſole cauſe, but that with the ſpirit Mans free-will doth concurre, and ſo both together make the ioynt efficient cauſe.

5. The later Romaniſts, and eſpecially the Ieſuites (to paſſe ouer the groſſe poſitions of the former Schoolemen) do more plainely deliuer the meaning of their Church concerning this poynt. Let vs heare Bellarmine ſpeake: Cooperamur Bel. li. 6. de grat. & li. arb. ca. 11. Deo, &c. We cooperate with God (ſaith he) not onely as our Aduerſaries would haue after iuſtification, but euen in very iuſtification it ſelfe, and in the beginning of faith. And after he peremptorily concludeth; Non niſi cooperantibus nobis Deus ſalutem noſtrum operatur • , (that is) God doth not worke our ſaluation without our owne helpe, cooperating with him. We are beholding to Bellar. for ſetting down plainly our opinion. For this we hold, that after the firſt grace, wherin we are meerely paſſiue, we then begin to will and worke our owne ſaluation; but yet not of our ſelues, as from our ſelues, but onely of his grace, wherewith as we are preuented to beginne, ſo we muſt continually be accompanied that wee may perſeuere: for if God withdrraw his grace neuer ſo little, we are • ure to ſinke, as Peter did in the water: which is the very opinion of Saint Auguſtine, for in his Enchiridion ad Laurentium thus hee ſaith, Deus nolentempraenenit vt velit, volentem ſequitur, ne Aug. Ench. ca. 32 fruſtravelit; (that is) God preuenteth a man being vnwilling, that he may will; and followeth him being willing, leſt he ſhould will in vaine. And of Saint Hierome, who thus ſpeaketh Non Hier. ad C • eſephont. ſufficit mihi quod ſemel donauit, niſi ſemper donauerit, peto vt accipiam, & cum accepero, rurſus peto, (that is) It is not ſufficient for me that he hath giuen me (grace) once, vnleſſe he doe alwaies giue; I pray that I may receiue, and when I haue receiued, I pray againe. And againe of Saint Auguſtine, Hominis non libera, Aug. cont. 2. epiſt. Pelag. lib. 3. ca. 7 ſed Dei gratia liberata voluntas, (that is) Mans will is not free, but freed by the grace of God. And in another place, Eatenus libera, quantenus liberata, (that is) It is ſo farre-forth free, as it is freed, and no further.

6. But to proceed, Coſter another Ieſuite, is a little moreCoſt. Ench. de lib. Arbit. page 208. plaine and groſſe, Liberum arbitrium, &c. Free-will (ſaith he) doth prepare it ſelfe to iuſtification, by the ayde of God, not yet inhabiting, but onely moouing and helping, not onely ſuffering, but alſo working and doing. And againe in the ſame place, Man being fallen into the darke pit of ſinne, that he may be drawne out againe, doth not onely receiue and ſuffer, but coworketh with the grace of God, and prepareth himſelfe by beleeuing, truſting, and vndertaking the duties of piety, vntill ariſing vp to the Sonne of Righteouſnes, he be repleniſhed with the diuine light of grace; as Ieremie, being baled out of the dungeon, helped thoſe which pulled him out, by putting the cloutes and cordes vnder his armeholes. Salmeron, another Ieſuite, is yet more palpable, Liberum Salmer. tom. 3. page 38. arbitrium non partem &c. Free will (ſaith hee) doth not worke one part, and the grace of God another; but to euery action is extended aſwell free-will as grace. But Ecchius ſurpaſſeth all theEcchius Enchir. reſt for plaineneſſe, for thus he writeth, The beginning of our ſaluation we haue from Gods mercy, but to yeeld to Gods wholeſome inspiration is in our power, &c. Thus with an impudent forehead, they marry together Gods grace and mans will in the act of Regeneration, betwixt which, a diuorce was made by the fall of Adam, and ſo remaineth irreconciled, till we be engrafted into the ſecond Adam by faith.

7. Hence it is, that the Councill of Trent is bold to affirme, Concil. Trident. Seſſ. 6. c. 4. that when equall grace is offered vnto two, that one is conuerted, and the other remaineth in his infidelity: the cauſe is in their wills, in that one entertaineth, the other reiecteth the grace that is offered: And to hold this (ſaith Molyn • another Ieſuite)Molyn. diſput. 12 is a matter of faith. And this is the doctrine of Thomas their great Clerke. It is in the power of our free-will (ſaith he) to hinder Aquin. cont. Gent. lib. 3. c. 159. Ruard. art. 7. Pro. 10. explicat. art. Louan. or not to hinder the receiuing of diuine grace. And another more fully and foully thus dareth to ſpeake. If it be demanded why this man is conuerted and that man is not, the helpe of God being giuen alike to both, the reaſon is to be aſſigned to free-will, namely becauſe the one would bee conuerted, and the other would not: And this alſo Bellarmine himſelfe acknowledgeth. Gods motion Bel. de quot▪ et lib. arbit. lib. 6. cap. 15. (ſaith he) leaueth man altogether free to be conuerted, or not to be. Laſtly, they doe not onely hold, that we haue a power in our wills, to moue towards our owne conuerſion, and freely to will or nill the accepting of Gods grace offered, but alſo to perſeuere to the end after grace receiued. This the IeſuiteMolyn. diſput. de lib. arbit. Molyna doth in expreſſe words ſet downe, when hee ſaith, That the perſeuerance of men in good, dependeth vpon their owne free cooperation, and the dayly particular diuine helpe. And this is the common receiued doctrine of the Church of Rome.

8. Now out of all theſe their opinions, three materiall obſeruations doe ariſe: firſt, that that Helena of theirs, the merit of congruity, though in word it be reiected by ſome of the finer Ieſuites, yet in ſubſtance and in truth is ſtill retayned: for, whereas the Schoolemen ſay groſly, that a man by doing what he is able by the power of his nature, doth of congruity merit effectuall grace, the Councill of Trent and the later Diuines chooſe rather to ſay, that hee doth diſpoſe and prepare himſelfe to grace, which indeede is in effect all one: for, to merit grace: and to diſpoſe a mans ſelfe to grace, is in diuerſity of words, but one and the ſame ſenſe: and this Bellarmine ingenuouſly Bel. de Iuſtif. lib. 5. cap. 22. confeſſeth, when he ſaith, that a man not yet reconciled, may by the workes of penance obtaine and deſerue, ex congruo, of congruity, the grace of iustification. Thus they ſay and vnſay what they liſt, and gaineſay each other, and indeede are in ſuch a labyrinth, that they know not what to ſay: Secondly, that howſoeuer they magnifie the grace of God in word, and affirme nothing more frequently, then that without Gods grace, preuenting, aſſiſting and following vs, we can doe nothing, yet in very deede they aſcribe well-neere as much power to free-will, as to the grace of God: yea more, for they make the efficacie of the firſt grace, to depend vpon the free conſent of our will, and make it as it were the Porter to let in, or ſhut out grace at it pleaſure: which is one of the moſt preſumptuous conceits, that euer was vttered by the mouth of man, and full of blaſphemy. Thirdly and laſtly, that this firſt grace which they ſay, doth work with free-will, in the firſt act of our new birth, and help & aſſiſt it, is not intrinſicall and inhabitant, but barely outward & prouocant. In reſpect whereof, Coster compareth grace to a ſtaffe in a mans hand, which at his owne will he either vſeth for his helpe, or throweth away; and to a friend, who finding a man in a deepe pit, perſwadeth him by diuers reaſons to be willing to be pulled out. And in expreſſe words the ſame Ieſuite ſaith, that this grace is onely the impulſion and motion of the holy Ghoſt, being yet without, and ſtanding knocking at the doore of our heart, not being as yet let in. And Bellarmine auoucheth the ſame, when hee ſaith, that it is but onely a perſwading, which doth not determine the will, but inclineth it in manner of a propounding obiect. And thus vnder colour of the name of grace, they inſinuate into mens ſoules the poyſon of their doctrine, attributing in word all to grace, when indeede they meane nothing leſſe.

9. Theſe things being thus diſcouered, let vs now come to ſee, how by this doctrine the glory of God is defaced: which that it may more clearely appeare, two grounds are to be laid:Eſay 48. 11. & 42. 8. the firſt whereof is, that God is ſo iealous of his glory, that he cannot endure any copartner or ſharer with him therein. The ſecond is, that in caſes where grace & nature ſeeme to worke together, the godlieſt courſe is to magnifie the grace of God,1. Cor. 4. 7. and to debaſe the nature of man, yea, to aſcribe all to grace, and nothing to nature, becauſe this ſauours of humility, whereas the contrary hath a manifeſt taſte of pride. Theſe grounds being ſetled in our mindes, let vs come to the examination of their doctrine. And I pray you, touching the firſt ground, doth not this doctrine of theirs make man to part ſtakes with God? In his glory, whereas our doctrine doth aſcribe all the glory in ſolid, and whole to God onely: let any man iudge whether aſcribe more glory vnto God, wee, that affirme that God is all in all to the effecting of our regeneration, or they that ſay, that our will doth cooperate with his grace, or elſe it can doe nothing: we that ſay, that we are ſtarke dead to Godward, till God put life into vs by his ſpirit; or they that ſay, wee are but ſicke and halfe dead, and are but onely helped and aſſiſted by his ſpirit: wee that teach, that a man can no more prepare himſelfe to his owne iuſtification, then a dead man to life, or they that teach; wee may by our naturall powers either merit of congruity, or prepare our ſelues to our iuſtification. Laſtly, wee that aſcribe the whole worke of our ſaluation to God onely, or they that attribute ſome part thereof to their owne free-will. If this bee not to derogate from Gods glory, what can be? for apparently they ſhare the great and glorious worke of our regeneration betwixt God and man, grace and nature.

10. Would it not (thinke you) be a great impeachment to Gods glory, if in the worke of our creation any ſhould teach that God alone did not create vs, but that we our ſelues were coadiutors with him: ſo in the worke of regeneration▪ which is a ſecond creation to attribute part to Gods ſpirit, and part to free-will, is it not a great blemiſh to the glory of God? for, either it muſt be ſaid, that God could not doe it of himſelfe alone, or that he would not: If the firſt, then they blaſpheme in derogating from his power: if the ſecond, then they dote in ſaying, God is not willing to maintaine his owne glory, or that he is willing to impart it vnto others, contrary to his owne word and will reuealed in the Scripture, which way ſo euer they turne themſelues, they fall into the pit of impiety▪ and make themſelues guilty of high treaſon againſt the diuine Maieſtie.

11. Againe, when our Sauiour raiſed vp Lazarus from the graue, where he lay ſtinking foure dayes, if it bee true which ſome write, that Lazarus life was ſtil remaining in him, and that his ſoule and body was not parted, and ſo our bleſſed Sauiour did but excite and ſtirre vp that life, which was as it were aſleepe, and did not inſpire into him a new life, and couple together his ſoule and body againe being deuided, is not the glory of this miracle mightily darkened and extenuated? This is our very caſe, wee ſay that a man is ſtarke dead and buried in the graue of ſinne, and till a new life of grace be inſpired into his ſoule, he cannot moue the leaſt haires bredth to heauen-ward▪ our aduerſaries ſay, that he is not dead, but maymed and wounded like the man, that betwixt Iericho and Ieruſalem fell among theeues; and therefore needes not to be reuiued, but onely to be healed and helped with the oyle and wine of grace powred into his wounds, he himſelfe cooperating with his owne free will: who ſeeth not that by this doctrine of ours, God is more glorified, and by theirs more debaſed? for the leſſe and eaſier the worke is, the leſſe is alſo the glory of the worke-man, and the greater and harder the worke, the greater his glory: but it is a leſſe worke to heale a man wounded, then to raiſe a man dead, and therefore leſſe glory aſcendeth vnto God by their doctrine, then by ours. But what doe I ſay leſſe? when indeed to giue any part of the Creators glory to the creature, is vtterly to take all from the Creator: for hee will haue all or none, as Tertullian notablyTertul. aduerſ. haereſ. obſerueth, when he ſaith, That true faith requireth this in defending the true God, that whatſoeuer is his, we make it onely his, for ſo ſhall it bee accounted his, if it bee accounted onely his, by which rule, the faith of the Romane Church cannot bee the true faith.

12. And againe, according to the ſecond ground, if to giue all the glory to God, and none to our ſelues, ſauour of humility, but to deuide ſtakes betwixt God and our ſelues, hath a taſte of pride: then it muſt needs follow, that God is more honoured by the one then by the other, becauſe by humility God is honoured, and by pride diſhonoured: and therefore the Apoſtle ſaith, that hee reſisteth the proud, and giueth 1. Pet. 5. 5. grace to the humble: for what cauſe? but becauſe the proud man ſeeketh his owne glory, whereas the humble deueſteth himſelfe of all, and layeth it downe at the foote of God: the proud man reioyceth in himſelfe, but the humble reioyceth in the Lord alone, according as it is written, Let 1. Cor. 1. 31. Ier. 9. 24. him that reioyceth, reioyce in the Lord. Now the Romaniſts that magnifie free-will, haue iuſt cauſe (their doctrine being preſuppoſed to be true) to reioyce in themſelues, which is an argument of pride: for, whereas our Sauiour ſaith, Without me Ioh. 15. 5. ye can doe nothing, they may ſay, Yes ſomething, for wee can either admit or reiect thy grace by our owne power: and whereas the Apoſtle ſaith, Who hath ſeparated thee, what haſt 1. Cor. 4. 7. thou which thou haſt not receiued? they may ſay, I haue ſeparated my ſelfe in doing that which I was able, and ſo made my ſelfe fit for grace, and this power I haue not receiued from Gods ſpeciall fauour, but from my owne free will. All which kinde of ſpeeches, as they are full of pride and fleſhly vanity, ſo they are ſtuffed with impiety and blaſphemie, and manifeſtly tend to the diſpoyling of the diuine Maieſtie of that glory, which is onely due vnto him. And therefore I conclude with two notable ſayings, one of S. Augustines, and another of Caſſander, a learned Reconciliater of late time; Tutiores viuimus (ſaith the Father) ſi totum Deo damus, &c. Auguſt. de bono Perſeuer. c. 6. that is, We liue more ſafely if we attribute all wholy to God, and not commit our ſelues partly to God, and partly to our ſelues. And this is the part of a godly minded man (ſaith the Reconciliater) to attribute nothing to themſelues, but all to Gods grace: whence Caſſand. conſult. de lib. arbitr. it followeth, that how much ſo euer a man giueth to grace▪ yet in ſo doing, hee departeth not from pietie, though hee detract ſomething from nature and freewill: but when any thing is taken from Gods grace, and giuen to nature, which belongeth to grace, that cannot be without eminent danger. So that by the confeſſion both of this learned Romaniſt, and alſo of that reuerend Father, our doctrine in the poynt of free-will, is both more agreeable to piety, and reſpectiue to Gods glory, then theirs is; and therefore in reaſon to be preferred before it.

13. The next doctrine whereby the glorie of God is darkened,2. and the dignitie of Chriſts merites blemiſhed, is their doctrine of Iuſtificatiō, which I ioyne next vnto Free-wil, becauſe their ſophiſtry & cunning in this great & maine pillar of Religion cannot well be diſcerned (they ſo palliate the matter with faire gloſſes & goodly words▪) except their opinion touching the power of Free-will be firſt apprehended. And here, before I enter into the bowels of this poynt, it is to be obſerued, that moſt of them vaunt and bragge that they doe much more magnifie Chriſts merites by their doctrine of Iuſtification, then we doe: which, how true it is, the diſcourſe following (I hope) ſhall ſo manifeſt, that euery indifferent man ſhall be able to ſay truely of them, as Saint Auguſtine ſaid of the Donatiſts, Theſe are the words of men, extolling the glory Aug. cont. lit. Petil. li. 2. ca. 84. of man, vnder the name of Chriſt, to the abaſing of the glory of Chriſt himſelfe.

14. The doctrine therfore of our Church touching the iuſtification of a ſinner, is in effect thus much. That a ſinner is iuſtified that is accepted into the fauour and loue of God, not by any thing in himſelfe, or from himſelfe, but by the perfect and vnſpotted righteouſnes of Chriſt Ieſus, imputed vnto him by the meere mercy of God, through the couenant of grace, and apprehended on his behalfe by the hand of faith. The reaſon whereof is, becauſe that which muſt ſatisfie Gods iuſtice, and reconcile a ſinner vnto him, muſt haue theſe two properties; firſt, it muſt be of infinite weight and value, to counterpoyſe with the rigour of Gods iuſtice: and ſecondly, it muſt be of ſufficient ability to performefull and perfect obedience to the law of God; ſo that a perfect ſatisfaction bee made both in reſpect of the obedience which the law requireth, and alſo of the puniſhment that it inflicteth. Now, no righteouſneſſe of man is thus qualified, but is both imperfect and vnſufficient; no, not the righteouſnes of Angels themſelues, being, though excellent, yet •• finite Creatures, ſauing the righteouſnes of Chriſt Ieſus onely, who is both God and Man; and therefore his righteouſnes onely, and none other, is that whereby a ſinner muſt be iuſtified before God.

15. From this it appeareth, that when we ſay that a man is iuſtified by faith, our meaning is not, that faith is the cauſe of our iuſtification, but onely the inſtrument and hand to apprehend that righteouſnes of Chriſt whereby we are iuſtified: & when we ſay, faith alone iust fieth; we meane that it alone is the inſtrument of our iuſtification, becauſe it alone layeth hold vpon the righteouſnes of Chriſt, and applyeth it to our ſelues: not that it is euer alone, but alwaies accompanyed with charity and patience, and zeale, and temperance, and other fruites of the ſpirit: for we hold, that the true iuſtifying faith is euer m •• re grauida bonorū operū, as one of their own fauourites affirmeth, that is, full of good workes, and euer Roff. art. 1. aduerſ Luther. anon ready to bring them forth, as occaſion ſerueth. Neither doe we deny, as ſome of them falſly ſlander vs (though many Staplet. li. 9. de Iu •• fic. ca. 7. Bell. lib. 4. de Iuſtific▪ cap. 1. of their chiefeſt Writers gaine-ſay their fellowes, and affoord vs that fauour to ſpeake the truth of vs) but that euery one that is iuſtified muſt alſo be truely ſanctified, and that ſaluation is not obtained by iuſtification alone, but by ſanctification alſo: yet wee make ſanctification and good workes not to be the cauſes, but the effects; nor the roote, but the fruit; nor the anticedents, but the neceſſary conſequents and attendants of our Iuſtification. And as Bellarmine truely diſtinguiſhethBell▪ Ibid. to be neceſſary, Neceſſitate praeſentiae, non efficientiae, by a neceſſity of preſence, not of efficacie, as if they wrought our ſaluation. In a word, In the act of iuſtification, wee ſay that workes haue no roome, becauſe both they are imperfect, and alſo are not done by our own ſtrength; but being once iuſtified, we muſt needs repent, and become new creatures, walking not according to the fleſh, but according to the Spirit. And this is the doctrine of our Church concerning Iuſtification.

16. Now let vs heare what they ſay, and then weigh both doctrines in the ballance of the ſanctuary, that wee may ſee which of them bringeth moſt glory to the merits of CHRIST, and to the power of his ſatisfaction. I will plainely and ſincerely (God willing) ſet downe the ſumme of their doctrine. Firſt therefore they teach, that there is a double iuſtification, the firſt whereby a man ex iniuſto Coſt. Ench. • ecā. diſp. Theolog. fit iuſtus, of an vniuſt and wicked man is made iuſt and good, and of a ſinner is made righteous; the ſecond wherby a man being iuſt is made more iuſt, and doth encreaſe in iuſtice and ſanctity, according to that Reuel. 22. 11. He thatReuel. 22. 11. is iuſt, let him be more iuſt. Concerning the firſt iuſtification, ſome of them affirme, that it is the free gift of God, and deſerued by no precedent workes; others that it is merited by congruity, but not by condignity: but of the ſecond, they Cenſ. Colonienſ. pag. 140. 141. Becan. Ibid. ſay, that it is gotten and merited by our workes. But before both theſe, they make certaine preparations and diſpoſitions, whereby a man by the power of his owne free-will ſtirred vp Concil. Trident. Seſſ. 6. cap. 6. Bel. lib. 1. de Iuſt. cap. 13. by grace, doth make himſelfe fit for iuſtification, namely, by the acts of faith, feare, hope, loue, repentance, and the purpoſe of a new life; all which a man muſt haue before hee receiue the firſt grace of iuſtification: and for the obtaining whereof, he needs not any grace internally infuſed, but onely offered externally. Whereupon they are bold to affirme, that the act of Iuſtification doth emane and proceed, Simul Molina. diſput. ab arbitrio & à Deo, Both from free-will, and from God. Now the cauſes of iuſtification, the Councill of Trent maketh to be theſe; the finall cauſe, Gods glory, and mans ſaluation; the efficient, Gods mercy; the meritorious cauſe, Chriſts merits; the inſtrumentall, the Sacrament of Baptiſme; but the formall cauſe, which is the chiefeſt and 〈 in non-Latin alphabet 〉 , Dat eſſe rei, giueth being to the thing, as the Logicians ſpeake, they make to be an inherent righteouſnes wrought in vs, and inſpired into vs by the Spirit of God. And this in briefe is the doctrine of the Church of Rome, touching the iuſtification of a ſinner.

17. Wherein let vs obſerue three maine and fundamentall differences, betwixt their doctrine and ours; in all which they raze the foundation, and dedignifie the merits of Chriſt, and the mercy of God, to extoll the dignitie of man. The firſt in their preparations, wee hold that a man cannot any wayes diſpoſe himſelfe vnto grace, but is wholly fitted and prepared by God; and that thoſe acts of preparation (as they call them) are not fore-runners of iuſtification, but rather fruites and effects thereof, they teach the contrary, as I haue ſhewed. The ſecond difference is, that the workes of a man iuſtified do not merit increaſe of grace, which they terme the ſecond iuſtification: but as the beginning of grace is from gods mercy alone, ſo the increaſe and augmentation thereof and perſeuerance therein, is onely to be aſcribed to the worke of Gods ſpirit, according to that of Saint Paul, Phil. 1. 6. He that hath begunne Phil. 1. 6. this good worke in you, will performe it vntill the day of Ieſus Chriſt: this we hold, they the contrary. The third difference is in the formall cauſe of our iuſtification, which they maintaine to be an inherent righteouſnes within vs, euen the righteouſnes of Sanctification. We on the other ſide affirme, that the formall cauſe of our iuſtification, is the righteouſnes of Chriſt Ieſus, not dwelling in vs, nor proceeding from vs, but imputed vnto vs by the mercy of God.

18. Hauing thus layd open both our doctrines, let vs examine and trye which of them giueth moſt glory vnto God, and moſt exalts the merites of Chriſt, for that muſt needs be the truth; and which lifteth vp higheſt the proud nature of man, for that muſt needs be falſhood and errour: eſpecially, ſeeing that Gods dignity, and the dignity of man; Chriſts merits and mans, are as it were, two skales of a ballance, wh • reof the one riſing, the other falls, the one lifted vp, the other is preſſed downe. Firſt therefore, touching the workes of preparation, whether doe they more magnifie Gods mercie, that ſay a man cannot prepare and diſpoſe himſelfe at all to grace, but is wholly diſpoſed and prepared by God; or they that affirme that a man can prepare himſelfe by his owne endeuour, aſſiſted outwardly with the grace of God? the one makes Gods mercy the ſole cauſe of iuſtification, the other but the adi • vant and helping cauſe. And whether doe they aduance moſt the dignity of man, that ſay, that a man can do nothing of himſelfe for his owne iuſtification, or they that ſay that a man can doe ſomething to the preparation of himſelfe to that great worke; the one attributeth ſome dignity to man, the other, none at all; we affirme the one part, the Romaniſts the contrary: and therefore our doctrine tends more to the debaſing of mans worth, and conſequently to the exalting of Gods glory, then theirs doth.

19. True it is, like Ferrimen, that looke Eaſt and go Weſt, they with their great Grand-father Pelagius, talke of grace, when they meane nothing but nature, and ſo deny indeede that which they affirme in word, if the matter bee examined according to truth. For Pelagius confeſſed a neceſſity of grace Aug. cont. Pelag. & Celeſt. lib. 1. cap. 31. 33. in all ſpirituall actions, and yet was condemned for an enemy to grace, by the Church of God, becauſe hee vnderſtood not by grace the ſanctifying worke of Gods ſpirit, but an outward moouing and perſwading power, aſſiſting mans free-will to the effecting of his owne ſaluation. The very ſame is the doctrine of the Romaniſts, as hath beene declared, and therefore wee may iuſtly condemne them as enemies to the grace of God, whatſoeuer they bragge and vaunt to the contrary.

20. Secondly, touching the ſecond iuſtification, which ſtandeth, as they ſay, in the augmentation and encreaſe of our iuſtice: let the moſt partiall Reader iudge, whether tends moſt to the magnifying of Gods glory, their doctrine which teacheth that wee merite the encreaſe of our iuſtice by our owne workes: or ours, which teacheth, that both the ſeed and the growth, both the roote and the fruite, both the beginning and encreaſe of all righteouſneſſe, is the worke of Gods ſpirit alone, preuenting, aſſiſting, and vpholding vs to the end; and that theſe ſeuerall workes of grace are beſtowed vpon vs, not for any merites of our owne, but ſimply and entirely for the merits of Chriſt Ieſus. I, but they will ſay, works doe not merit iuſtification, becauſe they are ours, but becauſe they are works of grace, which grace floweth from the fountaine of Chriſts merits, and ſo they attribute aſmuch, or more, to grace and Chriſts merites, then wee doe. To which I anſwere, two things: firſt, if they held that theſe workes were merely from grace, they ſaid ſomething to the purpoſe, but affirming as they doe, that they are partly from grace, and partly from the power of free-will, as two ioynt cauſes, this their ſomething is nothing, but a vizard to couer the vgly face of their errour. Secondly, let this be granted, that their doctrine is, that they proceede onely from grace, neuertheleſſe being wrought in man, and acted by man, they muſt needes bee called, and be indeede in part mans workes, becauſe man doth cooperate with grace; and therefore to make them meritorious abſolutely of grace, muſt needes tend in part to the exalting of mans dignitie, and conſequently in part to the impeachment of Gods. For, let an anſwere bee giuen to this queſtion, by what meanes doth a man continue in iuſtice, and encreaſe in holineſſe: Wee anſwere with Saint Paul, By the grace of God onely, who as hee hath begun that Phil. 1. 6. good worke in vs, ſo will performe it vntill the day of Ieſus Chriſt: but the Romaniſts will anſwere, that this is done by the merit of our owne workes: which workes howſoeuer they mayBecan. diſput. pag. 195. colour the matter, by ſaying, they are works of grace, and receiue power frō Chriſts merits, yet being the works of man alſo, by the power of his free-will, who ſeeth not, but that Gods glory is greatly blemiſhed hereby, and mans worth extolled?

21. Thirdly, touching the forme of iuſtification, which of vs doth moſt honour to God? they which teach that it is an inherent righteouſneſſe habituated in vs, or wee that ſay, that it is Chriſts righteouſneſſe imputed vnto vs? wee attribute all vnto Chriſt, and nothing to our ſelues: they ſhare the matter betwixt Chriſt and our ſelues: for this inherent righteouſneſſe, though it proceede from Gods ſpirit, as they ſay, and is a worke of grace, yet in three reſpects it may bee called our righteouſneſſe by their doctrine: firſt, in reſpect of the roote and ſpring of it, which is, as they affirme, partly grace and partly nature. Secondly, in reſpect of the ſubiect, which is the ſoule of man, which may bee alſo called the inſtrument by which it is effected; and that not a dead ſubiect or liueleſſe inſtrument, as we ſay mans nature is, till it be liued and quickned by Gods ſpirit, but of it ſelfe liuing and quicke, and fit for ſo great a worke. Thirdly, In reſpect of the medium or meane, by which it is attained, which they hold is the merit of our owne workes, as I haue ſufficiently diſcouered out of their owne bookes. Now then, if this inherent righteouſneſſe bee in part our owne, and not wholy Chriſts, but the righteouſneſſe imputed be wholy and entirely Chriſts, and not in any reſpect ours, ſaue that it is giuen vnto vs, and made ours by imputation; who can doubt but that this our doctrine is farre more auaileable for the aduancement of Chriſts glory, and debaſing of mans excellencie, then theirs is? Adde herevnto, that it muſt needes be a diſhonour to God, to ſay, that an vnperfect, a polluted and a ſtayned righteouſneſſe, ſuch as the beſt of ours is, can ſatisfie the abſolute and moſt exact iuſtice of God: but it is an extolling glory to Gods iuſtice, to ſay that it cannot be anſwered, but by the moſt perfect and abſolute righteouſneſſe that euer was in the world; ſuch as the righteouſneſſe of the Sonne of God is, who taking our fleſh vpon him, performed in the ſame, all righteouſneſſe, that the ſtricteſt iuſtice of God required, for our ſakes.

22. All which things layd together and diligently weighed, we may ſee what cauſed all the Saints of God, when theyEſay 64. 6. Dan. 9. 13. Pſal. 143. 2. Rom. 7. 14. 19. 20. 1. Cor. • ▪ • . &c. came to pl • ad their cauſes, before the tribunal of Gods iudgement, to diſclaime all their owne righteouſneſſe, and to lay faſt hold vpon the righteouſnes of Chriſt the Mediatour, and the mercies of God in him, who is the fountaine of all mercy; euen this, becauſe they perceiued that by this deiecting and deſpoyling of themſelues of all worthineſſe, Gods glory was greatly magnified, as alſo when they examined their beſt workes by the rule of the law, their owne conſciences told them, that they were not able to abide the trial, if they ſhould bee weighed in the ballance of iuſtice, and not of mercy. Therefore this is the common voyce of all Gods Saints: Enter Pſal. 143. 2. not into iudgement with thy ſeruant, O Lord, for in thy ſight ſhall none that liueth be iustified: to which, in a ſweet harmony accord all the Fathers. Who will glory concerning his righteouſneſſe Origen in Rom. cap. 3. (ſaith Origen) ſeeing he heareth God ſaying by his Prophet, All your righteouſneſſe is as a cloth of a menſtruous woman, our perfection it ſelfe is not voyd of fault (ſaith Gregory) vnleſſe the ſeuere Gregor. moral. l. 5. cap. 8. Iudge doe weigh it mercifully in the ſubtill ſcales of his iuſtice: Who ſo liueth here, howſoeuer iuſtly he liue. yet woe vnto him (ſaith S. Augustine) if God enter into iudgement with him: if our iuſtice Aug. in Pſal. 42. Bernar. in feſt. omnium Sanctor. ſer. 1. Bel. de Iuſtific. lib. 5. cap. 7. be ſtrictly iudged (ſaith S. Bernard) it will bee found vniuſt and ſcant. And this infallible truth wr • ng out of Bellarmine himſelfe, though vnawares, this plaine confeſſion: Tutiſſimum eſt in ſola Dei miſericordia conquieſcere, &c. that is, it is the ſafeſt courſe to repoſe our confidence (what in our owne righteouſneſſe? no): in the ſole mercy of God. Is it the ſafeſt courſe for mans ſaluation? ſo is it for the aduancement of Gods glory, for the one is ſubordinate to the other: who then that hath but common ſenſe, will not chuſe rather to repoſe the hope of his ſaluation on Gods mercy, then on his owne righteouſneſſe? at leaſt-wiſe if hee regard either Gods glory, which all ſhould, and that aboue all, or his owne ſoules health, which ſhould be next to the other in our deſires.

23. By this it may appeare, what a vaine bragge that is of ſome of them, who boaſt that they doe much more magnifie Chriſt and his merits then we doe, becauſe wee make themD. Biſhop cont. Refor. Catholic. (ſay they) ſo meane, as that they ſerue the turne onely to couer and hide ſinne: whereas they contrariwiſe do ſo highly eſteeme them, that they hold them able, both to purchaſe at Gods hand an inherent righteouſ • eſſe: and to giue it ſuch force and value, that it can make a man iuſt before God, and worthy of the kingdome of heauen. In which braue vaunt, there lye lurking no l • ſſe then three groſſe abſurdities. Firſt, they lay a falſe • mputa • ion vpon our doctrine, that wee ſhould hold Chriſts merits to be ſo meane, as to ſerue onely to couer and hide ſinne; whereas wee expreſly teach, and that with one conſent, that for the merits of Chriſt, not onely our ſinnes are pardoned, but alſo that grace is inſpired into our ſoules, and ſanctification, and new obedience, and Chriſt is made vnto vs of God, wiſedome, righteouſneſſe, ſanctification, and redemption: 1. Cor. 1. 30. by which it appeareth, that we aſcribe euen as much in this regard to Chriſts merits, as they do; and therefore this is a mere cauill and ſlander, hatcht by them to breed diſgrace to our Religion. Next, they contradict themſelues: for to ſay, that Chriſt giueth ſtrength to our righteouſneſſe to purchaſe heauen, is to affi • me, that without our helpe, Chriſts righteouſneſſe was not of ſufficient valew to make that purchaſe: and yet the ſame men ſay, that Chriſts righteouſneſſe was of infinite valew. Now if it were of infinite valew, then it made the full and perfect purchaſe it ſelfe: and if it made the full purchaſe, then he need not giue ſtrength to our righteouſnes to doe the ſame. Thus either the one or the other muſt needes be falſe, except we will haue a double purchaſe of one and the ſame thing, and a double ſatisfaction of the ſame debt, which is in no caſe agreeable to the iuſtice of God. Laſtly, they ſhew their arrogancie, in that they ſcorne to receiue the kingdome of heauen, as an almes and free gift from God of his mere mercy towards them: but they will haue it like ſturdy and proud companions, as a due vnto their deſerts, or a recompence to their ſeruice: nay, they will not haue it fromBel. de purgat▪ lib. 1. cap. 14. Chriſts purchaſe alone, but they will bee ioyned purchaſers with him, or elſe they will haue none of it: then which, what can be greater arrogancie? And thus by this vaine vaunt they fall into diuers palpable abſurdities, and plainely diſcouer, that it cannot any way be auoyded, but that by their doctrine of iuſtification, they doe exalt the dignity of man, and pull downe the glory of Chriſt our Sauiour.

24. The third doctrine whereby they derogate from Gods3. glory, is their monſter of merit, which I put in the next place, becauſe it iſſueth from the two former, as the Progenitours thereof, the doctrine of iuſtification by inherent righteouſneſſe, being as it were the mother of it, and that of free-will the Grand-mother: and ſo it cannot be, the fountaine being poyſoned, but that the waters ſtreaming there-from, muſt needes be infected: and becauſe malum creſcit eundo, an euill groweth worſe by propagation, and the daughter commonly exceedeth the mother in naughtineſſe, therefore this doctrine is firre more blaſphemous, then either of the former, and exceedeth them, both in derogating from Gods glory, and ſetting vp mans dignity againſt God. And the Proctors of the Romiſh Court, in no ſubiect doe more throat it out, then they doe in this, nor take more paines in any, as if their liuelyhood lay vpon it. And yet, if we draw neere vnto them, we ſhall eaſily perceiue, that all is but a vaine blaſt of words puffing vp the proud heart of man, and pulling downe the glory of Chriſt, as I hope I ſhall plainely and briefly manifeſt by the diſcourſe following.

25. Their doctrine touching the merite of workes, is in briefe this, that there is ſuch a dignity, excellency, and perfection in the workes of the Regenerate, that by the rule of iuſtice they doe not onely deſerue temporall and ſpirituall bleſſings here in this world, but alſo eternall life and euerlaſting bliſſe in the world to come. In which doctrine, theſe three poynts are to be conſidered: firſt, that they make the good workes of the faithfull abſolutely and perfectly good,Bell▪ de iuſt. li. 4. cap. 16. able to ſtand out with the iuſtice of God, and anſwere the full rigour of the Law: ſecondly, they make them proportionable to the reward, for betwixt meritum and debitum, properly taken, as they doe, there is alwaies a Geometricall proportion: and thirdly, they place this meritorious dignitie in the worke done, as it is a worke, and that not paſſiuely, as it is wrought in vs by grace, but actiuely as it worketh by freewill, as hath beene ſhewed.

26. That all theſe things are thus, as I haue ſaid, let vs heare themſelues ſpeaking in their owne words. The workes of the Bell. de Iuſt. li. 4. cap. 16. iuſt (ſaith Bellarmine) are ſimply and abſolutely good. And in another place, They are ſo good and ſo perfect, that God were Idem lib. 5. cap. 16. & 17. vniuſt, if he ſhould not reward them with eternall life: and, that not onely in reſpect of Gods promiſes, but euen in reſpect of the workes themſelues. And to prooue this, hee produceth ſeuen ſtrong reaſons, as he thinketh, but indeed weake ones, if they be throughly examined. Andradius, the approoued interpretour and defender of the Councill of Trent, goeth further,And. Orthod. • xpl c. lib. 6. and ſaith, that the heauenly bleſſednes, which the Scripture calleth the reward of the iuſt, is not giuen them of God gratis, and freely, but is due to their workes, yea God hath ſet forth heauen to ſale for our workes. Bellarmine alſo calleth good workes, Mercatura regni coeleſtis, the purchaſing of Heauen. The Rhemiſts Rhem. Annot. 2. Tim. 4 8. Heb. 6. 10. are yet more inſolent: Good workes (ſay they) are truely and properly meritorious, and fully worthy of euerlaſting life, heauen is the due and iuſt ſtipend which God by his iuſtice oweth to the perſons working by his grace, and that God ſhould be vniuſt, if Ruard. Tapper in expli. art. Louan. tom. 2. art. 9. he rendred not heauen for the ſame. But Ruardus Tapper is yet more impudent, for he ſaith, God forbid that the iuſt ſhould expect eternall life, as the poore man doth an almes, it is much more glorious that they ſhould haue it as Conquerours and Triumphers, Greg. de Valen. tom. 3. diſp. 7. q. 2 de Indulgent. as the prize due vnto their labours. Gregory de Ʋalentia goeth yet further, and ſaith, That the workes of the faithfull, beſide their ſtrength of meriting, haue alſo a power of ſatisfying for the puniſhment.

27. Touching the proportion of our workes, with the reward, Bellarmine ſaith, That in a good worke proceeding from Bell. de Iuſt. li. 5▪ cap. 17. grace, there is a certaine proportion and equality, to the reward of eternall life, and that not only in regard of the promiſe and acceptation, but euen of the worke it ſelfe. And this he proueth in the place quoted by many arguments, which are worthy to be read, that we may ſee the very pith and ſubſtance of their opinion, touching the merite of workes. True it is, Bellarmine doth not make this proportion an abſolute equality betwixt the worke and the reward, according to the rule of commutatiue Idem li. 5. ca. 16. iuſtice, but onely by the rule of diſtributiue iuſtice, which hath reſpect not ſo much to the worke, as to the worthineſſe of the perſon working. But herein he croſſeth other his fellow Ieſuites; For Suarez ſaith, That a ſupernaturall worke proceeding Suarez. tom. 1. in Thom. 3. d. 41. Sect. 3. Coſt. Ench. ca. 7. from grace, within it ſelfe, and of it owne nature, hath a proportion and condignity with the reward, and a ſufficient valew to be worth the ſame. And C • ſter affirmeth, that the reward which God giueth to our workes, belongeth after a ſort both to commutatiue and diſtributiue iuſtice, though the diſtributiue part of iuſtice, which requireth the dignity of the perſons, doth more ſhine forth in it then the commutatiue, which conſidereth the equality of workes. And the Rhemiſts, That our workes of their Rhem. Annot. in 1. Cor. 3. 8. very nature deſerue eternall life, the reward whereof is a thing equally and iuſtly anſwering to the lyne and weight of the worke, rather then a free gift. Yea, he croſſeth himſelfe, for in the ſeuenteenth chapter, he auoucheth that the proportion betwixt the worke and the reward, is ratione operis, in reſpect of the worke. Now I confeſſe that ſome of them affirme indeed, the reaſon of meriting of our workes, to ariſe partly from this that we are adopted the ſonnes of God, and haue vnion with Chriſt, and ſo they are made meritorious by the dignity of the perſon which worketh them: and partly becauſe they proceede from grace; and alſo, partly by reaſon of the promiſe which God hath made vnto them, whereby hee bindeth himſelfe that he will reward them: but let all theſeAndr. Orth. explicat. lib. 6. Caiet. 1. 2. q. 114. Bayus de merit. lib. 2. ca. 1. & 4. be granted (though all of them bee denyed by many of their owne Writers, who attribute merite to the worke, without relation either to the perſon, or to grace, or to the promiſe) yet it will not free their doctrine from palpable impiety, as the ſequent diſcourſe ſhall (I truſt) make apparant. After that I haue in oppoſition to this doctrine ſet downe the ſumme of that which we hold touching the dignity of good workes. I omit to name their merit of cōgruity, becauſe moſt of themſelues are aſhamed of it.

28. This is therefore that doctrine which our Church maintaineth concerning good workes: Firſt, wee beleeue aſſuredly that good workes are neceſſary to ſaluation, but ſo, Vt via regni, non cauſae regnandi, as the way to the Kingdome,Bern. de grat. & lib. Arbitr. not cauſes of raigning, and as ſignes of our Election, and forerunners of our future happineſſe, as Saint Bernard teſtifieth. This with one conſent we all teach, and the Romaniſts that ſlander vs with the contrary aſſertion, cannot produce ſo much as one ſentence out of any of our Writers, which being rightly vnderſtood, doth import the contrary, as ſhall be hereafter fully proued. Secondly, wee hold, that as they are neceſſary in reſpect of vs, ſo they are acceptable and well pleaſing to God, not for their own ſakes, but for our faith-ſake in Chriſt, in whome onely the Lord is well pleaſed, both towards himſelfe and all his members. Thirdly, we beleeue that they are not onely thus acceptable and well pleaſing in Gods ſight, but alſo that the Lord will reward them aſſuredly both in this life with temporall bleſſings, and in the life to come with eternall happineſſe; according to that of our Sauiour, Whoſoeuer Mat. 10. 42. ſhall giue vnto one of thoſe little ones to drinke a cup of cold water, in the name of a Diſciple, he ſhall not loſe his reward. But laſtly, we conſtantly aſſure our ſelues, that this reward is not giuen of God for the merite or deſert of the worke, but of the meere grace and mercy of God for the merits of Chriſt: according to that of Saint Bernard, The mercy of God is my merite: Ber. in Cā. ſer. 61 Aug. de grat. & lib. arbit. cap. 9. and of Saint Augustine, God bringeth vs to eternall life, not for our merits, but for his owne mercy. For a reward is not onely taken for a due debt in Scripture, but alſo for a free gift, as may appeare by comparing Mat. 5. 46. with Luk. 6. 32.Mat. 5. 46. Luke 6. 32. In the one place wherof the Holy Ghoſt vſeth the word 〈 in non-Latin alphabet 〉 , in the other 〈 in non-Latin alphabet 〉 , ſpeaking of the one and the ſame thing. So that the ſumme of our doctrine is this in few words, wee renounce not good workes, but the merit of workes: and wee verily beleeue that Chriſt is the ſtore-houſe of all merite, and that out of him there is no merite to be found in any, no not in the iuſteſt that euer liued: and yet the merits of Chriſt, as his righteouſneſſe, are made ours by imputation; and in that ſenſe onely we may bee ſaid to merit and deſerue eternall life. As for our beſt workes, though they bee wrought in vs by grace, yet paſſing through the corrupt channell of our defiled nature, they get themſelues ſuch a tincture and ſtaine, as in regard of the corruption which cleaueth cloſe vnto them, they can deſerue nothing at Gods hand, if he ſhould lay them to the rule of his iuſtice, and not weigh them in the ballance of his mercy. This is our doctrine: and that it is ſo, I appeale to Bellarmine himſelfe, who confeſſeth, that by faith alone wee Bell. de iuſt. li. 4. cap. 1. doe not exclude other vertues, but the merit of them; and that we make good workes neceſſary to ſaluation, Neceſſitate praeſentiae, non efficientiae, as he termeth it, By neceſſitie of their preſence, not by neceſſitie of efficiencie. Let vs therefore now come to the examination of both theſe doctrines, and ſearch which of them doth giue moſt glory to God, and honour to Chriſt our Sauiour in this maine pillar of our Redemption.

29. And firſt, doth not that doctrine tend manifeſtly to the embaſing of Gods mercy, which teacheth men not to relie wholly vpon that for their ſaluation, but partly vpon their owne merits? Eſpecially, ſeeing grace and workes, merit and mercy, cannot ſtand together, no more then light andRom. 1 • . 6. darknes, as the Apoſtle teacheth, If it be of grace, it is no more of workes, or elſe were grace no more grace; but if it be of workes, it is no more grace, or elſe were worke no more worke. So may we truely ſay, If ſaluation be of mercy, then it is not of merit, or elſe were mercy no more mercy; but if it be of merit, it is no more of mercy, or elſe were merit no more merit: and ſo by kindling the fire of merits, they vtterly dry vp the fountaine of mercy. And for that cauſe Saint Bernard maketh theQuo ſupra. mercy of God his onely merit. And Saint Auguſtine diſclayming all merits, and laying clayme onely to Gods mercy, ſaith as before; God bringeth vs to eternall life, not for our merits, but for his owne mercie: And in another place, His promiſe Aug. in Pſal. 88. is ſure, not according to our merits, but according to his Chryſoſt. in Coloſ. hom. 2. mercy. And Chryſoſtome ſaith, That no man ſheweth ſuch conuerſation of life, as that he may bee worthy of the Kingdome of heauen, but it is wholly the gift of God. In all theſe places merit is oppoſed vnto mercy, as things of their owne condition incompatible, and therefore one muſt needes exclude the other.Aug. cont. Pelag. & Celeſt. lib. 2. cap. 24. And ſure in reaſon it muſt needs be ſo, for mercy is free, Grace is not grace in any ſort, if it be not free in euery ſort (ſayth Auguſtine) but merit requireth the reward of debt: Mercies obiect is miſery and vnworthineſſe, but merit is dignity and worthineſſe, and therefore cannot bee the obiect of mercy: Mercy reioyceth againſt iuſtice, but merit appealeth vnto iuſtice, and challengeth God of vniuſtice, if it bee not recompenced. Laſtly, in mercy, God is the Agent, and ſinfull Man the Patient; but in merit, righteous Man is the Agent, and God the Patient. And therefore, betwixt theſe two things, Merit and Mercy, there is ſuch a diſproportion and contrariety, that they cannot be reconciled together.

30. I but they ſay, our workes are not meritorious of themſelues, but partly as they proceede from grace, and are wrought in vs by Gods Spirit, and ſo it is Gods mercy, that we are enabled to merit; and partly by vertue of Gods promiſe, whereby hee hath engaged himſelfe to crowne thoſe merits with glory, which he hath wrought in vs by grace: to which double obiection I returne this double anſwere. Firſt, if all good workes iſſue from the roote of grace, as they doe indeede, then how can we merit thereby, ſeeing that which doth merit, muſt bee our owne, and not anothers, eſpecially his of whom we looke to merit? (So ſaith Hilary) it is for him Hilar. de trinit. lib. 11. to merit, who himſelfe is to himſelfe the Author of getting his merit: and therfore if it be true which they affirme, that Gods grace is the onely fountaine of all good workes (as without doubt it is) it is ſo farre from following thence, that therefore our workes are meritorious, that it followeth by mere neceſſary conſequence, that therefore they are not meritorious. And this concluſion is made by diuers of the ancient Fathers themſelues, We haue nothing to reioyce or glory of (ſaith S. Cyprian)Cyprian ad Quir. lib. 3. c. 5. Bern. in annun. ſer. 1. therefore nothing to merit, becauſe we haue nothing of our owne: The merits of men are not ſuch (ſaith S. Bernard) as that life eternall by right is owing for them (and why?) becauſe all merits are the gifts of God; and ſo man is rather a debter to God for them, then God to man. And S. Auguſtine, Eternall life ſhould Aug. epiſt. 105. be rendred as due vnto thee, if of thy ſelfe thou hadſt the righteouſneſſe, to which it is due: but now of his fulneſſe wee receiue not onely grace now to liue iustly in our labours to the end, but alſo grace for this grace, that afterward wee may liue in reſt without reſt. So then, if our good works ariſe only frō Gods grace, this maketh plaine againſt all merit, as they know well enough, and therfore (behold their fraud, and the myſterie of iniquity) though they ſhadow the matter with goodly words of grace and mercy, yet vpon free-will they hang the vertue and effect of this grace, and from that fountaine doe they deriue vnto man all this merit, which they talke ſo much of: and ſo howſoeuer they aſcribe vnto Gods grace the cauſe of merit, yetBel. de Iuſtific. lib. 5. cap. 10. in very deede with them, it is free-will that maketh a worke meritorious.

31. Secondly, I anſwere, that when God doth promiſe to reward our workes with eternall life, eternall life is due to vs, but not for our workes ſake, but for his promiſe ſake: for many things are due by promiſe, which haue no reference to any deſert. As if the King ſhould promiſe one of his ſeruants a thouſand pound of his mere liberality, for keeping a Hawke, he is bound to pay him ſo much: but is it from the ſeruants deſert, or from the Kings bounty? So God promiſeth eternall life to our workes, and by reaſon of his promiſe, wee may challenge it as our due, but yet it is not for our worke, but for his word ſake, as Saint Auguſtine confeſſeth, when he ſaith: God is become a debter, not by receiuing Aug. de verbis Apoſtol. ſer. 16. any thing from vs, but by promiſing what it pleaſed him: therfore a reward giuen by promiſe, is ſo far frō importing deſert, that it rather ouerthroweth the very foundation thereof, by being a worke of mercy: as the ſame Auguſtine ſaith in another place: The promiſe is ſure, not according to our merits, but according to his mercy. The doctrine of merit then vndermineth the mercy of God, which way ſo euer they turne themſelues, whether to grace, as the cauſe of the worke, or to Gods promiſe, as the cauſe of the reward.

32. Againe, by this doctrine, not onely the mercy of God is darkened, but alſo the merits of Chriſt quite euacuated, and made of no force: for if Chriſts merits were ſufficient, what neede there then any ſupply of our owne: if our owne merits be neceſſarily required, then Chriſts merits were not ſufficient. If Chriſts merits were perfect, then mans merits cannot be added vnto them, for that is perfect, to which nothing can be added: but if mans merits muſt bee added to them, then it followeth, that Chriſts were not perfect; and ſo no merits at all: for this property is required in a merit, that it bee perfect: and ſo either they muſt denie the neceſſity of our meriting, or confeſſe the vnſufficiencie of Chriſt: either they muſt acknowledge Chriſts merits to be vnperfect, or ours to be vnneceſſarie, yea none at all. I but (they will ſay) Chriſt did not onely merit the pardon of our ſinnes, but alſo that our workes ſhould be meritorious of life euerlaſting: and by this (ſat they) are Chriſts merits more magnified then by vs, becauſe the greater the gift is, the greater is the glory of the giuer: ſo that our meriting doth not argue any want in his merits, but rather proue a greater efficacie to be in them: for to this end will hee haue vs to merit, partly that we may ſhew our ſelues like vnto him, and partly to traine vs vp in good workes by this ſpurre. All theſe are but ſhifts, and indeede mere cauils, for firſt, to ſay, that Chriſt did not alone merit for vs eternall life, but alſo grace, that ſo we might merit eternall life for our ſelues: what is it, but to make vs our owne Sauiours; for all our merits come from grace and freewill ioyned together, as hath beene ſhewne, and grace is nothing with them, except free-will concurre with it: for they teach, that we may receiue it if we will, and when we haue it, we may merit, if we will, eternall life, or elſe goe without it. What is this (I ſay) but to affirme, that a man is not ſaued by Chriſts merits, but that by the helpe of grace hee doth ſaue himſelfe by his owne merits? and ſo they ſhoue Chriſt out of his office, and put themſelues in his roome.

33. Secondly, I anſwere, that the efficacie of Chriſts merits, is greater in purchaſing eternall life for vs by himſelfe alone, then in giuing vs ableneſſe to merit it for our ſelues; becauſe it is a greater glory, and a token of greater power, to effect a thing immediatly without meanes, then by the mediation or vſurpation of any meanes whatſoeuer. In the former, all the honour is to the worker, in the later there muſt needes be ſome glory aſcribed to the meanes, and ſome power attributed vnto them: and therefore to ſay, that Chriſt hath onely merited by himſelfe without vs eternall life for vs, is to giue the entire and perfect glory vnto him, and none vnto our ſelues: and to affirme, that hee merited to make our workes meritorious, is to derogate from his glory, and to detract from the efficacie of his death and paſſion.

34. And here we may ſee the vanity of Bellarmines aſſertion, who to proue, that by this doctrine of theirs, they aſcribeBel. Ibid. more efficacie to Chriſts merits then we doe, bringeth in this ſimilitude, Sicut quòd Deus, &c. that is, As in that God vſeth the Sunne to lighten the world, fire to heat it, ayre and raine to refreſh it, is not an argument of weakeneſſe in God, that hee cannot doe all theſe things by himſelfe without them, but rather of his omnipotencie, in that hee was not onely able to doe theſe things himſelfe, but alſo to giue power to thoſe creatures to doe them: ſo it is an argument of greater power in Christs merits, to giue ſtrength to our workes to merit heauen, then if hee did it for vs without our workes. I, but by Bellarmines leaue (that I may ſpeake with all humble reuerence to the diuine Maieſtie) the power of God had beene more manifeſt, and his omnipotencie more conſpicuous (I doe not ſay had beene greater) if he ſhould doe theſe things immediatly by himſelfe, then it is by the glaſſe of the creatures. As when the Lord came downe in perſon vpon mount Sinai, and gaue the children of Iſrael the law from his owne mouth, his glory was more famous and fearefull, then when hee ſent it them after by the hand of Moſes, though written with his owne finger, as the other was ſpoken with his owne mouth. And therefore it is ſaid, Exod. 20. that the people were ſo aſtoniſhed at Gods voyce, that they deſired, that hee would ſpeake no more vnto them in his owne perſon, but by his ſeruant Moſes. Adde herevnto, that God in his wiſedome ordayned thoſe creatures to that end and purpoſe, and therefore we muſt not diſpute (as Bellarmine doth) whether it ſhould haue beene a greater token of his omnipotencie, if hee had, or if hee had not created them; but humbly ſubmit our ſelues to his wiſedome, knowing, that his thoughts are not like ours, nor his counſels like ours, Eſay 5 • . 8. 9. but as the heauens are higher then the earth, ſo are his wayes higher than ours, and his thought aboue our thoughts: but for the merits of Chriſt, he hath reuealed in his word, that in them onely wee are to finde ſaluation: and therefore wee muſt beleeue, that he is moſt glorified by that doctrine, which teacheth vs to rely onely vpon them: and as for the power in them, to cauſe vs to merit, it is no where to be found in Scripture, and therefore not to be thought to be for the aduancement of his glory: beſides, to ſay, that Chriſts honour is encreaſed by mans merit, is plaine blaſphemie, for, who hath giuen any thing to God, Rom. 11. 25. He ſtandeth not in neede of our good Rom. 11. 25. Pſal. 16. 2. decdes, Pſal. 16. 2. Indeede, we doe glorifie God by our good workes, but that is not by encreaſing, but by publiſhing and proclaiming of his glory: but the Romaniſts ſay, that the glory of Chriſts merits is augmented by our merits, which muſt needes be a moſt blaſphemous ſpeech. In a word, ſeeing we doe not finde in Scripture, that Chriſt died to giue merit to our workes; but to purchaſe pardon to our ſinnes, and obtaine life for vs; wee muſt bee content to thinke that this ſerueth moſt for his glorie, and that the contrarie is derogatory thereunto.

35. Laſtly, where did we euer read, that wee muſt be like vnto Chriſt in meriting? we read, that wee muſt bee holy as he is holy, and humble and meeke as hee was humble and meeke, and patient as he was patient; to wit, in quality, not in quantity, in imitation, not in perfection: but to merit as he did, is no where to be found: nay, it is a thing impoſſible, for it is an infinite and omnipotent worke of righteouſneſſe, that can deſerue any thing at the infinite iuſtice of the omnipotent God, and it muſt bee of infinite valew, that can purchaſe that infinite reward. And therefore it was neceſſarie, that he which ſhould be our Redeemer, ſhould alſo be God, becauſe neither Angell nor Archangell, nor any creature elſe could performe a worke of that price, which might be ſufficient to merit the kingdome of heauen. It is therefore a moſt groſſe blaſphemie, to ſay, that we muſt be like vnto Chriſt in the point of meriting: for it maketh euery man a Ieſus, that is, a Sauiour and Redeemer to himſelfe. Therefore to conclude, I ſay with S. Bernard, Let the glory remaine to the Lord vntouched, Bern. in Cant. ſer. 13. he hath triumphed ouer the enemie alone, he hath freed the captiues alone, hee hath fought and conquered alone: and with S. Augustine, To whom we are endebted for that we are, to him we Auguſt. in Pſal. 144. are endebted, that wee are iustified: let none attribute to God his being, and to himſelfe his iustifying; for it is better which thou giueſt to thy ſelfe, than that which thou giueſt vnto God; thou giueſt the lower thing vnto God, and the higher to thy ſelfe, giue all to him, praiſe him in all. This wee doe by our doctrine, and they the contrary: and therefore it is moſt manifeſt, that by this doctrine of theirs, mans glory is exalted, and Chriſts defaced, mans merits lifted vp, and Chriſts pulled downe, which cannot ſtand with the truth and ſincerity of Chriſtian Religion.

36. The fourth doctrine which tendeth directly to the diſhonor4. of God, & the abaſing of Chriſts glory in the worke of our redemption, is their paradox of humane ſatisfactions: by which they teach, that Chriſt by his death hath made ſatisfaction for the guilt of our ſinnes, and the eternall puniſhment due vnto them, but wee our ſelues muſt ſatisfie the iuſtice of God, for the temporall puniſhment either in earth or in Purgatory: whereas we on the contrary teach and beleeue, that by Chriſts death and paſſion, a perfect and all-ſufficient ſatiſfaction is made to the iuſtice of God, for all the ſinnes of men, and for all the puniſhment thereof, both eternall and temporall. As for our doings or ſufferings, we acknowledge the one to be ſabordinately required as fruites of our faith, and the other neceſſary to be ſuſtained as meanes of our mortification. And touching offences againſt our brethren, we hold it neceſſary that we make ſatisfaction to ſuch whom we haue wronged any wayes, either by confeſſion, reſtitution, or puniſhment, as the caſe ſhall require; yea, wee acknowledge that a Canonicall or Eccleſiaſticall ſatisfaction is to be made to the Church, or any part thereof, when as we haue giuen iuſt ſcandall and offence there vnto. But in all theſe wee denie, that there is any vertue or power to expiate our ſinnes, or to make ſatisfaction to God for the puniſhment thereof, either temporall or eternall; that to do, is only proper and peculiar to the Croſſe of Chriſt: for as the diſobedience of the firſt Adam brought vpon vs not onely eternall puniſhments, but alſo temporall; ſo the obedience and merit of the ſecond Adam, hath made ſatisfaction to God for both.

37. And herein we agree both with the holy Scripture in many expreſſe places, as 1. Iohn 2. 2. He is the propitiation for our ſinnes. And Rom. 5. 18. For the eternall puniſhment of them: And Eſay 53. 4. For the temporall; for there it is ſaid, that he tooke vpon him our infirmities, and bore our ſickneſſes. And with the holy Fathers; for Saint Auguſtine plainly affirmeth, That temporal afflictions before forgiuenes, are the puniſhments of Aug. de pe •••• mer. & remiſ. li. 2. ca. 34. Origen hom. 16. in Gen. Tert. Apol. c. 41. ſin; but after forgiuenes are the fights & exerciſes of the iuſt. And Origen, That which is to the iuſt, the exerciſe of vertue, is to the vniuſt, the puniſhment of ſin. And Tertullian, The plagues of the world are to one for puniſhment; to the other for admonition & aduertiſement: and this is the very ſubſtance of our doctrine.

38. As for our aduerſaries, they bluſh not to affirme, euenConc. Trid. ſeſ. 4. ſub. Iul. cap. 8. the Councill of Trent it ſelfe, that when God forgiueth a ſinner, yet he forgiueth not all the puniſhment, but leaueth the party by his owne workes to ſatisfie till it bee waſhed away, and that the bloud of Chriſt doth not ſerue to acquite vs from the temporall puniſhment, Bell. de poeniten. lib. 4. cap. 6. but that we muſt acquite our ſelues, either by our owne works, as prayer, almes, & faſting, &c. or by our ſuffrings, either in this life, or in Purgatory. Yes, ſome of the chiefeſt of them areGreg. de Valent. tō. 4. diſp. 7. q 14. bold to auouch, that the recōpence made by ſatisfaction, reſpecteth not only the temporall puniſhment, but ſome part of the offence alſo, and the wrath of God. And others ſay, That a ſinner by the Caict. Soto. Suar. tom. 1. d. 4. l. 9. grace of God may ſatisfie for his ſinne condignely, and equally, and by that ſatisfaction obtaine pardon. And that which is more then all the reſt, ſome of them affirme without bluſhing, that Chriſt by his ſacrifice on the Croſſe ſatisfied onely for originall ſinne, and not for actuall after Baptiſme. Bellarmine indeed isBell. de miſſa. li. 2 cap. 2. aſhamed of this doctrine, as he might well bee, but yet it is plainely maintained by Gregorie de Ʋalentia. And this in briefe is the dunghill of Popiſh ſatisfactions, from whence ſteame forth like vapours, their Purgatorie, and Pardons, and Penance, and much more ſuch like trumpery.

39. But let vs leaue them to their manifold errours, and come to the examination of this one poynt, whether they or we bring more diſhonour to the Croſſe of Chriſt. And to the purpoſe, firſt, the very nature of ſatisfaction, which as they affirme, is the yeelding of a ſufficient recompence to God for a treſpaſſe committed, is inough to prooue that their doctrine tends to the ſingular impeachment of the Croſſe of Chriſt: for if Chriſt hath made a full and perfect ſatisfaction vpon the Croſſe, as without all doubt he did, he himſelfe conteſting in that his laſt ſpeech, It is finiſhed; then what neede any addition of humane ſatisfactions? If there be ſuch a neceſſity of humane ſatisfactions, as they make, then Chriſts ſatiſfaction muſt needs be imperfect, and ſo no ſatisfaction at all: for an imperfect ſatisfaction is no ſatisfaction, as the very word it ſelfe implyeth, importing a ſufficient recompence to be made to the party offended: And if it be perfect, it muſt be full and abſolute, that is, ſuch as needeth nothing elſe to be added vnto it. But they require ſomething to be added to Chriſts ſatisfaction; and therefore muſt needs hold that it is not a full, perfect, and abſolute ſatisfaction: for it implyeth a manifeſt contradiction to affirme any thing to be a full and perfect cauſe of it ſelfe alone, and yet to adde another to it, as a ioynt cauſe to produce the ſame effect.

40. But they will anſwere, that mans ſatisfaction is not to ſupply the want of Chriſts, but to apply it vnto vs, and to fulfill his will and ordinance: for Chriſts ſatisfaction (ſay they)Coſt. Ench. p. 395 Biſh. contra Refor. Cathal. Bell. de poenit. li. 4. cap. 14. is of infinite value, and might aſwell haue taken away the temporall puniſhment, as the eternall, but that God will haue it otherwiſe, for the mortifying of ſinne in vs, and making vs conformable to Chriſt our head. This anſwere of theirs may ſeeme to carry a ſhew of ſound reaſon, but in very deed it is but a ſhift, and a golden couer to blanch the vglineſſe of their doctrine, for it were odious for them to ſay plainely, that Chriſts ſatisfaction ſtood in need of a ſupply, or was any wayes imperfect; and therefore they would not haue men to thinke ſo of them, though in truth they both thinke and ſpeake ſo of Chriſt, when they a little forget what they are a doing, and by infallible conſequence their doctrine concludeth no leſſe: for plaine ſpeech thus writeth Gabriel Biel, Though the paſſion of Biel. ca. 3. d. 19. art. 2. concl. 5. Chriſt be the principall merit, for which the grace of God, and the opening of heauen, and the glory thereof be giuen; yet it is neither the ſole nor totall meritorious cauſe, but alwaies there concurreth ſome worke of him that receiueth the grace. And Miletus, Milet. li. Diſcuſſ. Chriſt indeed is the generall cauſe of our ſaluation, but yet particular cauſes are to be added to this, and ſo he is not the totall and whole cauſe. And Bellarmine himſelfe by conſequenceBel. de Purgat. lib. 1. cap. 14. confeſſeth as much, when he ſaith, that a righteous man hath right to the Kingdome of heauen by a two-fold title, one of the merits of Chriſt, another of his owne merits. Theſe bee plaine ſpeeches, and ſhew what their meaning is: ſo that howſoeuer they gloze ouer the matter with goodly words, yet it is nothing but poyſon in a painted boxe, wherewith the ignorant may be infected, but the skilfull are able to diſcerne their fraud. And here obſerue the contrariety of Bellarmines ſpeech to another ſaying of S. Bernard to the ſame purpoſe. Christ Bernard. (ſaith Saint Bernard) hath a double right vnto the kingdome of heauen, one by inheritance, as he is the Sonne of God, another by purchaſe, as he bought it by his death, the firſt he keepeth to himſelfe, this latter he imparts to his members. This by S. Bernards Diuinitie is all the right that a faithfull man hath to the kingdome of heauen, by Chriſts purchaſe: and vpon this onely doth that good man, and all other of Gods children relie: but Bellarmine giueth him another title, to wit, by purchaſe of his owne merits, which as it is a ſtraine of his owne wit: ſo let him keepe it to himſelfe, and make merry with it, for wee will haue nothing to doe with it.

41. As for that which they ſay, that our ſatisfactions ſerue not to ſupply the want, but to apply the efficacie of Chriſts vnto vs, is a more ridiculous and ſhifting deuice then the other: for firſt, how can that be, when as ſinne is firſt pardoned, which is by the ſatisfaction of Chriſt? and then long after commeth our ſatisfaction, if not in this life, yet ſure in Purgatorie. The applying of a thing, is a preſent act, ariſing betwixt the agent and the patient, therefore if our ſatisfaction doe apply Chriſts vnto our ſoules, then it followeth, that Chriſt hath not ſatisfied for our ſinnes, till wee haue ſatisfied for the temporall puniſhment of them, which is flat contrarie to their owne principles. Secondly, that which applieth, hath relation to that which is applied, as to the obiect: but our ſatisfaction hath no relation to Chriſts ſatisfaction, as the obiect, but is onely referred to the temporall puniſhment, and to the iuſtice of God, as they affirme, therefore it cannot apply it vnto vs. And laſtly, how diſſonant is it vnto reaſon, that a ſatisfaction ſhould apply a ſatisfaction, as if one medicine ſhould apply another to the patient. It is the hand that applieth the medicine, and not another medicine: ſo it is faith that applieth Chriſts ſatisfaction vnto our ſinnes, and not our ſatisfaction. Nay, except the merits of Chriſt be applied to our beſt works and ſufferings, they cannot ſtand before Gods iuſtice, neither can they be meritorious, as they themſelues confeſſe: ſo that it will follow by this doctrine, that our ſatiſfactions are both the hand to apply Chriſts, and the thing to which it is applied. All which is moſt repugnant, not only to Religion, but euen to reaſon it ſelfe.

42. Laſtly, when as Bellarmine affirmeth, that ad maiorem, Bel. de Purgat. lib. 1. cap. 10. &c. that is, for the greater glory of God who is ſatisfied, and the greater honour of man ſatisfying, it pleaſed Christ to ioyne his ſatisfaction to ours: He plainely diſcouereth the ſcope of their doctrine, to bee the aduancement of the dignity of man; whereunto indeede he ioyneth the glory of God (for elſe all men would cry fie vpon ſuch a Religion:) but yet it both detracteth greatly from the glory of God, in aſcribing ſome dignity vnto man, and peruerteth the true end of the Goſpel, which is not the partial, but the entire honor & glory of God: For, as S. Paul ſaith, Gods power is moſt clearly ſeene in our weaknes, 1. Cor. 12. 9. Dan. 1. 7. and his righteouſnes in the confeſſion of our ſhame, & his glory in our baſenes and vilenes, that no fleſh might reioyce in his preſence, but that he onely might be exalted at that day. But by this1. Cor. 1. 29. Romiſh doctrine, euery iuſt mā may reioyce in his own dignity, & may lift vp himſelfe in the preſence of God; as if he were the ioynt cauſe of his own ſaluation together with Chriſt, and that Chriſts ſatisfaction had beene nothing auaileable to him, except he had applied it to himſelfe by his owne ſatisfaction.

43. Thus they deuide ſaluation, as it were party parpale betwixt Chriſt and man, and paralell them together. And whereas they ſay, that we muſt be like vnto Chriſt, as in meriting, ſo in ſatisfying; what doe they but intrude man into the fellowſhip of Chriſts office? for our imitation of Chriſt ſtandeth in a conformity to his conuerſation and life, and of thoſe things onely which concerne his perſon, and are imitable, but not in being like vnto him in his office: and therefore when they ſay, that we muſt be like vnto Chriſt in ſatiſfying, they make euery man that is ſaued, a Ieſus and Sauiour to himſelfe, becauſe they make him to imitate him in thoſe things, wherein conſiſteth his being our Chriſt. Then which, what can be more contrary to the honour of Chriſt?

44. Theſe bee the foure principall poynts, whereby the glory of Gods mercy, and Chriſts merits, and the holy Ghoſts grace is greatly defaced, and in ſtead thereof, mans nature and merits exalted. Beſides theſe, there are diuers other doctrines of the Church of Rome, which bring forth the ſame fruit, ſome of which, I will onely name, and ſo conclude this th ••• argument. And firſt, by the doctrine of the Popes ſupremacie, they detract from the power of Chriſt, and conſequently from his glory: for both they endow the Pope with thoſe titles, which properly belong to Chriſt, as to be the Father Bel. de Concil. lib. 2. cap. 17. in Gods family, the vniuerſall Paſtor, the head of the Church, the husband and bridegroome of it: and all other names which are giuen to our Sauiour Chriſt in holy Scripture (whereby it is ſhewne, that he is aboue the Church:) and alſo they attribute the ſame power to the Pope, which belongeth properly to Chriſt, as to pardon ſinne, to diſpenſe with the law of God, to open and ſhut the gates of heauen, not miniſterially, but abſolutely and iudicially, to depoſe Kings, and to diſpoſe of Kingdomes, and ſuch like. Now, what a diſhonour is this to him, in whoſe thigh is written this glorious title, The King of Kings? Hee muſt not be the onely head of the Church, but the Pope muſt be a ioynt head with him, nor hee the ſole Gouernor, but the Pope muſt be his Vicar: nor the ſole husband of the Church, but the Pope, in his abſence, muſt be her huſband in his roome. Could a mortall man endure this iniurie? And doe wee thinke that the Sonne of God will beare it? Either Chriſt is not able to gouerne alone, or not willing; they will not ſay not able, leſt their blaſphemy ſhould be too too odious: and if they ſay, not willing: how can hee not be willing to maintaine his owne glory, or not bee vnwilling to be confederated with a ſinfull Pope (for ſo often they are) in the diſpoſition of his Kingdome? Let them make the beſt that they can of it: yet it appeareth, that Chriſts gouernment is diuided betwixt the Pope and him, and ſo muſt the glory alſo needs be diuided,

45. Secondly, by their doctrine of the Inuocation and Interceſſion of Saints, what doe they but diuide the office, and ſo the glory of the Mediatour-ſhip, betwixt Chriſt and them? for they teach that Chriſt is our Mediatour of Redemption, but the Saints Mediatours of Interceſſion, whereas we with the Scripture make Chriſt Ieſus to be the onely and ſole Mediatour both of Redemption and Interceſſion. Wee honour the Saints, but wee pray vnto God alone in the name of his Sonne; they adore the Saints, and make their prayers vnto them as well as vnto God: yea, more prayers do they powre out by numbers vnto them, then vnto God. What is to diſhonour God and Chriſt, if this be not?

46. Thirdly, by their doctrine of traditions, they derogate greatly from the glory of Gods mercy towards his Church: for they hold that the written word is not ſufficient for a Chriſtian man to ſaluation, without the helpe of Eccleſiaſticall traditions: whereby they plainely inſinuate, that either God had not that care of his family the Church, as he might haue had, ſeeing hee left not for it a perfect and certaine rule for the gouernment thereof, but ſent it ouer to vncertaine traditions; or that wiſedome which all Law-giuers labour to attaine vnto, ſeeing hee could not at the firſt prouide for all future occaſions; or that loue that he would not: one of theſe doth neceſſarily follow from their doctrine.

47. Laſtly, by their doctrine of worſhipping of Images, whereby they giue vnto ſtockes and ſtones part of that religious worſhip which is due vnto God. We teach that all religious worſhip is due vnto God alone. They on the contrary maintaine, that latria, that is, diuine worſhip is Gods due; but dulia, that is, ſeruice is to be giuen to Images. Yea, that the Crucifixe is to be worſhipped with diuine worſhip, which is due onely to God. Who ſeeth not what manifeſt iniury they offer to Gods glory, by this ſuperſtitious worſhip of dumbe and dead Images?

48. And thus, omitting many other like poynts which might be inſerted in this place, I hope that the Minor propoſition is ſufficiently demonſtrated, that the Church of Rome doth by many doctrines derogate from the glory of God, and the merits of Chriſt. And therefore the concluſion muſt needs follow, being built vpon an vnmooueable foundation, that, that Religion which maintaineth ſuch doctrines, is not the truth of Chriſt, but the ſeduction of Antichriſt.

WHen I conſider the fearefull Idolatry of the Church of Rome, which for that cauſe is called The Whore of Babylon, and The Mother of fornications, Reuel. 17. 1. 2. IReuel. 17. 1. 2. cannot chooſe but wonder, that any ſhould be ſo bewitched with the ſorceries of this Iezabel, or made drunke with the wine of her fornication, that they ſhould take her marke vpon their forheads, and right hands, and ioyne with her in her abominations: and not rather come out of her with all ſpeed, as they are admoniſhed by the Angell, leſt they bee partakers in her ſinnes, and haue a ſhare alſo with her in herReuel. 18. 4. plagues: but then againe, remembring that which S. Paul faith, that the comming of Antichriſt ſhould be in all deceiueableneſſe of vnrighteouſneſſe, and that God ſhould ſend vpon2. Theſ. 2. 10. 1 • them ſtrong deluſion to beleeue lies: I turne my wondering at their ſottiſhneſſe into the admiration at Gods Iuſtice and Truth: the one in puniſhing their contempt of his Goſpell, with ſuch a giddineſſe of ſpirit: and the other in making good his owne word after ſuch an euident and manifeſt manner, that there by it moſt clearely appeareth, that the Pope of Rome is that Man of ſinne, and Sonne of perdition there ſpoken of, euen that Antichriſt which exalteth himſelfe aboue all that is called God, and ſitteth in the Temple of God, as if he were God. As this appeareth in many groſſe errors which they hold, ſo in none more, then in the horrible idolatry practiſed and preached, & defended in this Antichriſtian Church; of which I may truely ſay, as Plutarch ſaid of the heathen,Plutarch in vit▪ Romul. that they mingle heauen with earth, becauſe they made Gods of men, & men of Gods: So theſe, whilſt they giue diuine worſhip to earthly creatures, as the croſſe & pictures of Chriſt, and to the Saints in heauen; or attribute earthly affections, to heauenly creatures, make a plaine mixture of heauen and earth, ſpoyling the Creatour of his honour, due vnto his Dietie, and adorning the creature therewith; and aſcribing that vnto men, which is onely proper vnto God. That the Church of Rome is guilty of this impiety, I hope by Gods grace ſo to proue in this Motiue, that no Ieſuite (though neuer ſo ſubtill) ſhall bee able with any ſhew of ſound reaſon to hiſſe againſt.

2. The firſt propoſition in this Argument, though it be ofMAIOR. ſo euident a truth, that it needeth no further demonſtration, yet becauſe S. Paul ſaith, that an Idoll is nothing in the world, and thereupon, ſome may peraduenture conclude, that Idolatrie is a matter of nothing, and a ſmall and triuiall ſinne: I will therefore very briefly ſhew the greatneſſe and haynouſneſſe of this ſinne, and how odious and abominable it is in the ſight of God. As touching therefore that phraſe of Saint Paul, An Idoll is nothing, it is not to bee vnderſtood, either in reſpect of matter, for euery Idoll hath a materiall being,Exod. 32. 4. and ſubſiſting, as the matter of the Calfe, which the Iſraelites made in the Wilderneſſe, was gold, and of the brazen ſerpent,2. Reg. 18. 4. which was abuſed alſo as an Idoll, was braſſe, and of thoſe Idols, which the Prophet Eſay declameth ſo againſt, were Eſay 44. 10. Bel. de Imag. lib. 2. c. 5. Caiet▪ in loc. wood: nor yet in reſpect of forme, as Bellarmine and Caietane would haue it. As though the Apoſtle ſhould meane thus, that an Idoll, though it hath matter, yet it hath no forme, that is to ſay, is the repreſentation of ſuch a thing as hath no being in nature: for many of the Idols of the Gentiles were of ſuch things as truly were: but the Apoſtles meaning is, as Tertullian obſerues, and many other, both of ancientTertul. de core. milit. cap. 7. and late Writers, that an Idoll is nothing in reſpect of that which it is intended to bee, that is, that it is no God, nor hath any part of the Diuinitie in it, which deſerueth to bee worſhipped: or that it is nothing in regard of efficacie and power, that is, as the Pſalmiſt ſpeaketh, is not able to doe either good or bad, to hurt, or to helpe; to ſaue, or to kill: and this interpretation is authorized by S. Augustine and S. Chryſostome, Chryſoſt. hom. 20. in Epiſt. 1. ad Corin. Aug. cont. Fauſt. Manich. l. 20. c. 5 the one ſaying thus, There are Idols indeede, but they can doe nothing, neither are they Gods: the other thus, Sunt Idola, ſed ad ſalutem nihil ſunt, There are Idols, but they auaile nothing to the attaynement of ſaluation: and it is alſo approued by many other Expoſitors, both ancient and moderne Proteſtants and Papiſts, and is moſt agreeable to the whole current of the Text. This then that S. Paul ſaith, That an Idoll is nothing, is both ſo farre from extenuating the ſinne of Idolatrie, that it aggrauateth the ſame, and alſo ſo farre from clearing the Church of Rome from the guilt of that crime, that it rather layeth a greater ſtayne thereof vpon it.

3. As for the greatneſſe of the ſinne, it may appeare by three conſiderations; firſt, of the precept: for there is no one commandement of the Law ſo frequent in the whole Scripture, and ſo ſtrictly vrged, and mounded and fenced about with ſo many reaſons, as that is againſt Idolatrie: as we may ſee in the Decalogue. Secondly, in reſpect of the puniſhmentExod. 20. 2. 3. 4. denounced againſt, and inflicted vpon the committers thereof, to wit, not onely eternall death from the iuſtice of God, which is the wages of all ſinne vnrepented of: butPſal. 97. 7. 1. Cor. 6. 9. Apoc. 21. 8. Exod. 22. 20. Deut. 17. 5 6. alſo temporall death from the iuſtice of man, as being vnworthy to breathe this common ayre, or to tread vpon the earth, that thus ſinne againſt the Maieſtie of God: and that not onely the worſhippers of Idols themſelues, but they that ſhould entice or perſwade any to Idolatry: The executionDeut. 13. 5. of which Lawes, wee ſee put in practice vpon the Iſraelites, Gods owne people, in the 32. of Exod. and 23. of Numbers. Thirdly and laſtly, in reſpect of the nature of the ſinne: which is firſt a ſenſleſſe ſinne, full of folly, contrary to the very lightPſa. 115. 15. 16. Eſay 44. 9. 19. of reaſon and nature, as both the Prophet Dauid and Eſay at large proue. And ſecondly, a ſinne, full of impiety, becauſe they that worſhip an Idoll, worſhip the Deuill, as S. Paul affirmeth, 1. Cor. 10. 20. And laſtly, a ſinne moſt oppoſite to the1. Cor. 10. 20. glory of God, and conſequently ſooner procuring the vengeance of God, then any other; for it is called in the Scripture ſpirituall forn • cation and adulterie, becauſe the IdolaterEſay 57. 7. 8. Ier. 3. 6. 7. Ezech. 16. 15. forſaketh God, and proſtituteth himſelfe to an Idoll, and that in Gods preſence. And therefore as corporall fornication is the onely cauſe of diuorce betwixt man and wife: ſo this ſinne onely cauſeth God to diuorce himſelfe from his Church, and to take from her all her ornaments and Iewels, that is, his Word and Sacraments, and to giue her ouer into the hands of her enemies. Thus the greatneſſe of this ſinne of Idolatry, is manifeſt, and from thence I may conclude my firſt propoſition, that that Religion which maintayneth and commandeth this ſinne, ſo full of folly, impiety, and contrariety to God, is worthy not onely to be ſuſpected, but euen abhorred, and deteſted of all men.

4. But let vs come to the examination of the ſecond propoſition,MINOR. to wit, whether the Church of Rome bee guilty of this great ſinne or no. The Romaniſts mainly denie it, as they haue great reaſon: for if their Religion bee proued to maintaine Idolatrie, they know that it muſt needes fall to the ground: and therefore they deuiſe all manner of ſhifts, to deliuer themſelues from this imputation. But we on the other ſide confidently affirme it, and that the world may ſee, wee doe it not without great reaſon, wee confirme our affirmation with this ſtrong argument: Whoſoeuer aſcribeth diuine honour to any creature, is an Idolater: but the Romaniſts aſcribe diuine honour to many creatures, therefore they are Idolaters: and leſt any ſhould thinke this to bee the errour of priuate perſons, and not the hereſie of their Religion, I adde vnto the Minor, that all the Romaniſts doe this from the very grounds of their faith, and that in ſo doing, they are warranted from their Religion it ſelfe.

5. They deny both the Maior and Minor propoſition in this argument, and in denying them, eſpecially the Maior, they giue iuſt cauſe of vehement ſuſpition, if not of plaine demonſtration, that they are guilty of the crime whereof wee accuſe them: for if a thiefe ſtanding at the barre, being accuſed of a robbery by the high way ſide ſhould anſwere that to take money from a man by the high way ſide at Nooneday, was not theft, all men would thinke that hee was guilty of the robbery, and ſo the Iurie would finde him: then certainely the Romaniſts, by denying this to be the true definition of Idolatry, which is propounded in the firſt propoſition, bewray their owne guiltineſſe, and giue vs more cauſe to ſuſpect them, then we had before.

6. But let vs heare their ſhifts: they principally are two, one of Bellarmine, the other of Ʋalentia, two maine poſts in the houſe of Popery. Bellarmine would faine vndermine this propoſition (to giue to creatures diuine honour, is Idolatry) by aBell. de Eccleſtriumph. l. 2. c. 5. diſtinction betwixt an Idol and an Image, affirming that an Image is the ſimilitude of a thing that hath a true being, but an Idol of a ſained thing, that indeed is not: and therevpon he ſeemes to conclude, that to aſcribe diuine honour to ſome Images, is not Idolatry, becauſe euery Image is not an Idoll. In the proofe of this diſtinction he labours much, and profits little: for like the heedleſſe fiſh, hee leapes out of the Frying-pan into the fire, and tyes the knot faſter which he would ſeeme to vntie: for firſt, all the Idolatry of the Church of Rome conſiſteth not in worſhipping of Images, but in many other things, as ſhall appeare in the Diſcourſe following. Secondly, if to worſhip the Image of a true thing, be not Idolatry, then the Gentiles were not Idolaters in worſhipping the Image of Iupiter, and Mars, and Diana, and Romulus, and Aeſculapius, and the Sunne, becauſe (as Bellarmine himſelfe confeſſeth) all the Idols of the Gentiles were the ſtatues of Ibid. cap. 8. Aug. cont. Fauſt. lib. 20. cap. 3. men. And Saint Auguſtine alſo affirmeth, That the Gentiles did worſhip thoſe things which were in being, but were not to bee worſhipped: and then the Iſraelites did not commit Idolatry in the Wilderneſſe, when they adored the golden Calfe, nor was that Calfe an Idoll, contrary to the expreſſe Text of Scripture, Acts 7. 41. becauſe it was a repreſentation of a trueActs 7. 41. Exod. 32. 5. thing, namely, of the true Iehouah, as it is euident, Exodus 32. 5. Thirdly, let it be graunted, that an Idoll is onely the ſimilitude of an imaginary and fained thing; yet will not this acquite them of Idolatry, ſeeing they worſhip in the Romiſh Church, the Images of things which either neuer were, or were not ſuch as they are taken to bee, as the Image of S. Katharine, and Saint Chriſtopher, and Saint George, and ſuch others: the truth whereof they are not able to proue by any approoued Hiſtorie: Nay it is confeſſed, that many are worſhipped in the Church as Saints, which are tormented in hell fire for their ſinnes. This ſhift therefore of Bellarmine, to wipe off the blot of Idolatry, is but a ſilly one, and blurres them more then they were before.

7. Gregory de Ʋalentia labours to creepe out at anotherGreg. de Valent. de Idol. li. 2. ca. 7. hole, to wit, not by a diſtinction, but by addition: for hee would adde vnto the definition of Idolatry theſe words, ſicut Deo, as to God: and ſo Idolatry ſhould bee not a giuing of diuine honour to a creature, but when it is ſo giuen to the creature, as vnto God. Wherein, as he vnmannerly croſſethBell. de Eccl • ſ. triumph. li. 2 c. 5. his fellow Ieſuite, in calling the Images of Chriſt, Idols, and ſaying, that they are to bee worſhipped, latria, with diuine honour, the one whereof Bellarmine ſimply and abſolutelyGreg. de Valent. quo ſupra, & li. 1. cap. 5. denyeth, and the other he alloweth, but 〈 in non-Latin alphabet 〉 , reſpectiuely; ſo likewiſe • e croſſeth reaſon, Scripture, Fathers, and conſequently all ſound diuinity.

8. For Reaſon: If an adultereſſe woman being taken in b • d with another man, ſhould excuſe her ſelfe thus, I am not guilty of adultery, becauſe, though I lent the vſe of my body to a ſtranger, yet I did it not to him as vnto my husband: would this excuſe her? no, it would rather adde vnto her crime. So the Romiſh harlot, committing ſpirituall fornication with her Idols, when ſhee goeth about to colour her crime with t • is vermillion, I giue diuine honour indeed to Images, but yet not as vnto God. What doth ſhee elſe but adde car • all impudency vnto ſpirituall vnchaſtitie? A filthy ſtopple for a more filthy bottle. Beſides, which is more vnreaſonable, he maketh things to be of a contradictory oppoſition, which are one and the ſame in nature: for to giue diuine honour to the creature, is not Idolatry (ſaith hee) but to worſhip a creature as God, is Idolatry: whereas in verie truth, to giue diuine honour to a creature, is to worſhip that creature as God; and to worſhip a creature as God, is no more nor leſſe, then to giue diuine honour vnto it, as any man of vulgar ſenſe may eaſily diſcerne.

9. Scripture: for if none were Idolaters, but they which accounted the Idols which they worſhipped, to be very Gods: then were not the Iſraelites Idolaters, when they adored the golden Calfe in the Wilderneſſe: nor the tenne Tribes, whenExod. 32. 1 Reg. 14. 1. Reg. 18. 19. they offered ſacrifice to Ieroboams Calues at Dan, and Bethel: nor the Iewes, when they bowed the knee, and bu • nt Incenſe to the Image of Baal; for they did not eſteeme theſe Images as very Gods, but in them the two former worſhipped the true God, and the latter the God of the Sidonians, which was the ſame: and yet all theſe are condemned as Idolaters1. Cor. 10 7. 1 Reg. 4. 9. le • . 7. 9. in the Booke of God: nay, many of the Heathen themſelues were to be freed from Idolatry; as the Athenians, who on that Altar which was dedicated to an vnknowne God, worſhipped ignorantly the true God, which made the world, Acts 17. 23. Acts 19. 27. 〈…〉 . proae •• . com. in Epiſt. ad Epocſ. M • nut. Foelix in Octa ••• . F • us • n Act. cap. 17. Ca • et. n • . part. Tho. q. 25. art. 3. Ambraſ in • piſt. ad Epheſ. ca. 5. Aug. de Trinit. lib. 1. cap. 6. Aqui. in Epiſt. ad Epheſ. c. 5. l • ct. 3. Tertul. in Luc. cap. 4. Cypr. ad Fortun. Greg. Niſſ orat. in laud. Baſil. mag. Nazian. ora • . in Chriſt. Natiuit. and all things that are therein, as Saint Paul declareth, Acts 17. 23. and the Epheſians, who worſhipping the great Goddeſſe Diana, did not aſcribe diuine power to the Image, which was like vnto a great pillar full of dugs, but vnto nature repreſented by that Image, or rather God the nouriſher and conſeruer of nature, & of all things in nature▪ and the reſt of the wiſer rancke of the Gentiles, who as ſome of the Romiſh Writers themſelues confeſſe, worſhipped vnwittingly that ſame God, which was preached by the Apoſtles: and though they ſet before them diuers Images, yet their meaning was to worſhip in them the true God.

10. Fathers: for all of them with one conſent define Idolatry to be nothing elſe, but the attributing of diuine honour to the Creatures, as Thomas Aquinas out of them all concludes, that this is Idolatry, quando honor ſoli Deo debitus, exhibetur creaturae, that is, when that honour which is onely due vnto God, is beſtowed vpon a creature. Hee that would ſee the Fathers particular definitions hereof, let him reade the places quoted in the Margent, which for breuity ſake I ouerpaſſe. And to conclude, to ſee how groſly this Ieſuite doth erre from the ſcope of truth, and how vnaduiſedly he brings in that fond addition (as vnto God) the Catechiſme of theCatech. Trid. in explic. pr • cep. 2. Councill of Trent doth plainly affirme, that the Heathen ſet vp vnto God the Images of diuers creatures, & that the Iſraelites worſhipped the true God in the golden Image of the Calfe. Theſe are the two vaine eu • ſions of theſe two great pillars, whoſe workes are approued by the cenſure of the Church, to bee wholly Orthodex, and to containe nothing contrary to the Catholike verity.

11. But enough of them: let vs leaue the two Cubs in their holes, and come to the hunting of the olde Foxe, the Idolatrous Church it ſelfe. That the Church of Rome attributes diuine honour to creatures, appeareth by this, becauſe truſt, and confidence, inuocation, vowes, ſacrifice, adoration, all which are giuen by them vnto creatures, are all parts of diuine honour, and worſhip: For truſt and confidence, the Prophet Ieremie ſo appropriateth it to the Lord,Ier. 17. 5, 7. that he denieth it to all other, Ier. 17. 5, 7. Curſed be hee that trusteth in man, and maketh fleſh his arme, and withdraweth his heart from the Lord. And then he addeth: but, bleſſed bee the man that trusteth in the Lord, and whoſe hope the Lord is: And S. Peter more plainely, 1. Pet. 5. 7. doth bid vs, to caſt all our 1. Pet. 5. 7. care vpon God. Now if all confidence, and our truſt, or care, is to be repoſed in the Lord, then there is no part nor piece thereof to beeb ſtowed vpon any creature, and that as all, ſo onely it belongeth to the Lord. Chriſt himſelfe teacheth, Math. 4. 10. interpreting that place of Deut. 6. 13. and 10. 20.Math. 4. 10. Deut 6. 13. & 10. 20. for whereas Moſes ſaith, Thou ſhalt feare the Lord thy God and ſerue him. Chriſt the beſt Expoſitor of the Law that euer was, himſelfe being the end, and perfection of the Law, doth thus alledge it, adding this word (onely) vnto the Text, Thou ſhalt worſhip the Lord thy God, and him onely ſhalt thou ſerue: Whereby he euidently declareth, that all the parts of Gods worſhip are to bee reſtrained by this word onely, that is, that they ſo belong vnto the Lord, that it is ſacriledge, if not Idolatry, to communicate them to any other, and ſo of inuocation, vowes, ſacrifice, and adoration: the ScripturePſal. 50. 15. loel 2. 32. Rom. 10. 14. Eſay 19. 21. Exod. 22. 20. Exod. 20. 5. Act. 10. 26. Apoc. 19. 10. Eſay 42 5. Hier. Ezech. l. 4. c. 14. Baſil. in Pſal. 7. Aug. de vera Re •• c. 53. Epiphan. haereſ. 79. Ambroſ Rom. 1. doth aſcribe them to God, as parts of his worſhip: and therefore by the ſame rule, onely to God, and none elſe: the reaſon hereof, is giuen by the Lord himſelfe, Eſai. 42. 5. I am the Lord (ſaith he) this is my name, and my glory will I not giue to any other; but his worſhip is his glory: therefore no part of this may be giuen to any other.

12. To this alſo, conſent all the Fathers: Ierome ſaith, If we muſt put our confidence in any, let vs haue our affiance in God alone. And Baſil, As it is meete to worſhip nothing beſide God, ſo wee muſt fixe our hope in one God. Augustine thus. Saints are to be honoured for imitation, and not to be adored for Religion. Epiphanius thus. Let Mary bee honoured, but not adored: let the Father, Sonne, and holy Ghoſt bee adored. Laſtly, Ambroſe determines the poynt moſt effectually, thus. Is any ſo mad (ſaith hee) that will giue to the Earle the honour of the King? Yet theſe men (marke this, you idolatrous brood of Babylon) doe not thinke themſelues guilty, who giue the honour of Gods name to a creature; and leauing the Lord, adore their fellow ſeruants, as though there were any thing more reſerued for God. This is iuſt your caſe, and therefore by the iudgement of this good Father, you ſtand as guilty before Gods iudgement ſeat of Idolatry.

13. But all theſe are but generall conſiderations: let vs therefore ſee in particular, how theſe parts of Gods worſhip, are by the Religion of the Church of Rome, aſſigned vnto creatures, and to what creatures they are aſſigned, that the Strumpet of Babylon may haue no mantle to couer her vncleanneſſe. I might here begin with the Pope himſelfe, and ſhew how hee is made an Idoll in the Church of Rome, and worſhipped as God: yea, takes to himſelfe the titles of God, and ſuffers himſelfe to be called God, and receiueth adorations, proſtrations, and kiſſing of the ſeete from all his followers:Aug. Stench. tom. 3. l. 2. de donat. Conſtant. Moſcon de maieſt. milit. Eccleſ. lib. 2. cap. 4. as is teſtified by their owne corrected Canon Law, and diuers of their learned Doctours: whereby hee doth plainely ſhew himſelfe to be Antichriſt, according to S. Pauls deſcription. I might ſhew alſo how good workes, to wit, almse-deedes, pilgrimages, workes of ſupererogation, vowed chaſtity; voluntary pouerty, Monkiſh obedience, which they eſteeme the chiefeſt good workes, are made Idols, in that they repoſe the confidence of their heart, and the hope of ſaluation in them through the power of meriting, which they aſcribe vnto them: as alſo how they turne their Sacraments into Idols, by teaching, that they conferre grace, Ex opere B • l. de Sacram. l. b. 2. c. 1. operato, by the very worke done: and that effectiuely, actiuely, and immediatly, they produce in the heart, the grace of regeneration, and iuſtification, which is the proper and immediate worke of the Godhead: but I paſſe ouer theſe, & many other things, becauſe they admit in ſhew ſome probable exception, though no ſound confutation; and I inſiſt in thoſe things onely, in which euery Ideot, and almoſt Infant, may diſcerne moſt groſſe and palpable Idolatry. And thoſe are theſe fiue in number, the bread in the Sacrament, Images, Reliques, Angels and Saints departed. And laſtly, the Croſſe and Crucifix: of which in order.

14. The bleſſed Sacrament of the body and bloud of our Lord Ieſus Chriſt, ordayned for a perpetuall remembrance of his death and paſſion; and for the ſtrengthning, and nouriſhing of the ſoules of the faithfull, to eternall life, is tranſhaped by them into a moſt horrible Idoll. For this they teach and practiſe, that that very thing, which to all the ſenſes, is but bread, being but lately moulded and knead by the Baker, is to be worſhipped, and adored with diuine worſhip, •• l. de Sacram. Euchar. l. 4. cap. 29. Coſter En •••• . de Euchar. Rub •• c. in Miſſal. Rom. becauſe (forſooth) after conſecration, it is the true and naturall body of Chriſt. And therefore at the Prieſts eleuation of the hoaſt, they all fall downe vpon their knees, and worſhip it with great deuotion, and expect from it forgiueneſſe of their ſinnes, and all manner of earthly and temporall bleſſings, and whoſoeuer refuſeth to doe this, is an Heretike.

15. Their Apologie is, that there is a reall and naturall preſence of Chriſts body and bloud in the Sacrament, and therefore not the bread, but the body of Chriſt, into which the bread is tranſubſtantiate, is worſhipped of them, and ſo they thinke, to free themſelues. To which I anſwere, that if that were certaine, then their defence was iuſt, and their practice godly, and we in calling them Idolaters, for this cauſe ſhould bee ſlanderers of the truth: but ſeeing the contrary is rather certaine, to wit, that Chriſt is not corporally in the Sacrament, but in heauen: and that the bread remayneth ſtill true bread, both for matter and forme after conſecration: they cannot be excuſed from notorious Idolatry, in worſhipping a piece of Bakers bread, in ſtead of Chriſt, the eternall Sonne of God: for to the outward ſenſes, it beareth the ſhape, taſte, figure, and colour of bread. This is certaine, and to the vnderſtanding, in reaſon it is bread, becauſe accidents cannot be without a ſubſtance: this is as certaine, and to faith it is bread, becauſe the Word, which is the foundation of1. Cor. 10. & 11 ſaith, ſo calleth it, after the words of conſecration, neither is there any Scripture to auouch the contrary, ſaue that which may well receiue our interpretation as well, yea, better then theirs, as the beſt learned amongſt them confeſſe: for, Bellarmine B • l de Euchar. lib. 3. c. 23. confeſſeth, that it may iuſtly bee doubted, whether the Text (this is my body) be cleare inough to enforce tranſubſtantiation. And Scotus and Cameracenſis thinke our opinionSect. 4. d. 11. q. 3. tit. f. Cam • r. quaeſt. in 4. qu. 6. art. 2. tit. • . more agreeable to the words of institution: and thus they haue againſt them ſenſe, and reaſon, and faith, and for them onely a doubtfull Expoſition of two or three places of Scripture; and therefore three to one but they are guilty of Idolatry.

16. Beſides, graunt that there is a reall tranſubſtantiation of the bread and wine, into the body and blood of Chriſt: yet the accidents of bread and wine remaine vnchanged, and the forme and ſhape. Now, howſoeuer the learned may here diſtinguiſh their worſhip, from the outward accidents, to the inward ſubſtance; yet the common people are not able ſo to doe, but worſhip confuſedly the outward accidents together with Chriſt contayned vnder them; and ſo in that reſpect, are Idolaters alſo: for accidents be creatures as well as ſubſtances: Yea, and Bellarmine alſo doth allow them ſo to d • e: for thus he writeth; Diuine worſhip doth appertaine to Bel. de Euchar. lib. 4. c. 29. the Symboles and ſignes of bread and wine, ſo farre forth as they are apprehended, as being vnited to Chriſt whom they containe. Euen as they that worſhipped Chriſt vpon earth being clothed, did not worſhip him alone, but after a ſort his garments alſo. Here is a braue ſtraine of Diuinity, they worſhipped Chriſt in his clothes, therfore they worſhipped Chriſts clothes: So Chriſt is worſhipped vnder the formes of bread and wine: therefore the formes of bread and wine muſt be worſhipped. This is like the Aſſe, which bore vpon his backe the Image of Iſis: and when men fell downe before the Image, he thought they worſhipped him: but hee was corrected with a cudgell for his ſawcineſſe; and ſo are they worthy for their folly, that cannot diſtinguiſh betwixt a man and his garments, Chriſt and the ſignes of Chriſt, but promiſcuouſly confound the worſhip of the one with the other. Rather therefore may we thus conclude: they which worſhipped Chriſt on earth, did not worſhip his garments that he wore: therefore they which will worſhip Chriſt in the Sacrament, muſt not worſhip the outward Elements; and ſo it will follow, that as it had beene Idolatry in any to worſhip the garments of Chriſt: ſo it is in the Romaniſts, to worſhip the accidents of bread and wine.

17. Laſtly, let it be ſuppoſed, that there is ſuch a reall preſence of Chriſt in the Sacrament; yet according to the doctrine of the Church of Rome, no man can be certaine when it is, becauſe it depends vpon the intention of the Prieſt: forSum. Roſel. verb. Lu • har. 3. nu. 47 Fr. Quand. 4. • . 13. Pro. 6. thus they teach, if the Prieſt ſhould ſay the words of conſecration, without intention to conſecrate the bread and wine, he ſhould effect nothing: or if hee intend to conſecrate but one hoaſt, and there chance to be two, or more, then nothing is conſecrated at all: and ſo the intention of the Prieſt, being vncertaine to the people, there muſt needes be an vncertaine adoration: and the Prieſt oftentimes intending nothing leſſe, then the matter it ſelfe which hee hath in hand, there muſt needes be certaine and vndoubted Idolatry: for if the bread and wine be not effectually conſecrated, as they are not without the Prieſts intention, then Chriſt is not really preſent; and ſo nothing is worſhipped, but the bare bread: for remedy hereof, they haue deuiſed two poore ſhifts: one, that the people muſt adore vpon a condition, to wit, if the due forme in conſecrating bee obſerued: the other, that an actuall intention is not neceſſarily required, but onely a vertuall, that is, when an actuall intention to conſecrate, is not preſent at the very time of conſecration, by reaſon of ſome vagation of the minde, yet it was preſent a little before, the operation is in vertue thereof.

18. This is Bellarmines. But to the firſt, I anſwere, That though the people ought to doe ſo, that is, adore vpon condition; which notwithſtanding, is a thing neuer heard of before in any diuine worſhip, and implieth neceſſity of danger; yet becauſe not one amongſt a thouſand doe ſo, hauing neuer heard that diſtinction once named in their liues, nor vnderſtanding what it meaneth, therefore they are for this neuer a whit freed from Idolatry. To the ſecond, I anſwere, that oftentimes the Prieſt hath neither actuall nor vertuall intention: for what intent had the Monke Bernhardine, that poyſonedEgnat. the hoaſt, to the intent that he might poyſon the Emperour Henry of Lucenburgh, as he alſo did at the inſtigation of Robert King of Sicily? What intent had that Prieſt, thatSpondan Annal. Eccleſ. an. 1055. Volateran. Houed • n. Math. Pariſ. either did, or would haue poyſoned Pope Ʋictor the ſecond, as witneſſeth Baronius? or thoſe Prieſts that poyſoned William Archbiſhop of Yorke? for hee was poyſoned at the Maſſe, by the treaſon of his owne Chaplins: both with that, which was in the Chalice. If the Prieſt bee an Athieſt, as many of the Popes themſelues were, what intention haue they of conſecrating Chriſts body, when they beleeue not that Chriſt hath a body, or that there is a Chriſt now liuing in the heauens, and ſitting at the right hand of his Father, to be preſent in the Sacrament? or what intention can they haue to doe that which the Church doth, when as they beleeue not, that there is a Church: but that all Religion is a fable, and a matter of policy? Here muſt needes be groſſe and notable Idolatry, by their owne confeſſion: for I argue, Ex conceſſis, that is, out of their owne grounds. So that we muſt iuſtly conclude, notwithſtanding all their diſtinctions and ſhifts, that the Church of Rome, in worſhipping the conſecrated hoaſt, and that with ſuch worſhip, as is due vnto God, is guilty of Artolatry, that is, of worſhipping a piece of bread, in ſtead of God, then which, what can be more Heatheniſh and palpable Idolatry?

19. Secondly, wee indite them of Idolatry, for that they2. teach, that Images are to bee worſhipped with diuine worſhip: and in their practice, they giue vnto ſtockes and ſtones the honour which belongeth vnto God. For this is their doctrine, that the Images of the bleſſed Trinity, and of Chriſt, and of the Virgin Mary the mother of Chriſt, and of other Saints, are to be had and retained, eſpecially in Churches:Concil. Trid. decret. de Imag. ijſque debitum honorem & venerationem impertiandam, and that due honour and worſhip is to be giuen vnto them: they be the words of the Councill of Trent. Now, what that due honour and worſhip is, that is a great queſtion among them: ſome thinke it is the ſame which appertaineth to the perſons whom they repreſent; as if it be the Image of God or Chriſt: then it is to be worſhipped, latria, that is, with the highest degree of worſhip: if of the Virgin Mary, then with a little lower degree called 〈 in non-Latin alphabet 〉 , if of the Saints, then with the loweſt, which they call 〈 in non-Latin alphabet 〉 , and this is the tenet of many of their Rabbies (as reporteth Vaſques the Ieſuite) to wit, Aquinas, Ʋide Vaſq. Ieſuit. de adorat. Caietane, Bonauenture, Alexander, Coster, and diuers others. Others thinke, that the Image is not to be worſhipped at all: but onely the Samplar before the Image. Of this opinion were Durandus, Alphonſus de Castro, and ſome others,Bel. d Imag. cap. 20. Durand. lib. 3. ſent. d. 9. q. 2. Alphonſ. de Caſtro. verb. Imag. but it is confuted by Catharine, and vtterly reiected by Bellarmine. A third ſort were of opinion, that Images ought to bee worſhipped in themſelues, and properly with a leſſe honour then the Samplar: and therefore that no Image was to be worſhipped with Latria. Of this opinion were Pereſius, Catharinus, Sanders, Gabriel, &c. But the Councill of Trent, which is their Church, in the wordes of the decree, and Bellarmine Bel. de Imag. cap. 20. which is their chiefe champion, doe manifeſtly incline to the firſt opinion: for this is the ſumme of his propoſitions: Firſt,Ibid. cap. 22. 23. 24. that the Images of Chriſt, & the Saints are to be worſhipped, not onely by accident, and improperly, but euen by themſelues, and properly: ſo that they doe limit the worſhip, as they are Images; and not onely as they ſtand in ſtead of their patternes. Secondly, that in truth and deed, Images may be worſhipped with the ſame kind of worſhip which belongeth vnto their patternes, improperly, and by accident, and ſo with Latria in that condition. Thirdly, and laſtly, that though this be true, yet eſpecially in the pulpits, and before the people, it isP • aeſertim in concione ad populum. not to be ſaid that Images are to bee worſhipped with this kind of worſhip, but rather the contrary. Heere is excellent diuinity: the people muſt not bee taught the truth, nay the contrary rather, which is a lie, and that in the pulpit: beholde here a doctor of lies, and that by his owne confeſſion, whilſt he goeth about to maintaine Images, which Habacuk calleth,Habac. 2. 18. doctors of lies. Hab. 2▪ 18.

20. This is the ſumme of their doctrine. Out of all which theſe three concluſions doe ariſe. Firſt, that the bleſſed Trinity, that ſacred and incomprehenſible deitie, by their doctrine may be pictured on a wall, and worſhipped in or at an Image; yea, that ſuch an Image ought at leaſt improperly bee worſhipped with the ſame worſhip that is due vnto God himſelf: as whē they picture God the Father in the ſimilitude of an old man, & God the Son in the likenes of a yong child, & God the holy Ghoſt in the likeneſſe of a Doue, which the Scripture in the ſecond Commandement condemneth as Idolatrie: and that the intendment of that Commandement is not againſt the Images of falſe gods onely, as the Romaniſts would haue it, but alſo of the true Iehouah: Moſes the beſt expounder of himſelfe, teacheth moſt plainely, Deut. 4. 16. when hee ſaith,Deut. 4. 16. Take heed that you make not to your ſelues any grauen Image, or repreſentation of any figure: for you ſaw no Image in the day that the Lord ſpake vnto you in Horeb, out of the midſt of the fire: and the Prophet Eſay confirming the ſame expoſition, ſaith, To whom will you liken God? or what ſimilitude will yee ſet vp vnto him? Eſay 40. 18. as if he ſhould ſay, it is impoſſible to repreſentEſay 40. 18. God by any likeneſſe or ſimilitude. If they reply that they worſhip not the Image, but God in the Image, I anſwer, Firſt, that the very Image of God is an Idoll by this Commandement: and therefore, the erecting of it to a religious vſe, is Idolatry. Secondly, that it is falſe which they ſay, that they worſhip not the Image, but God in the Image: for their doctrine is contrary, as hath beene ſhewed, and their practice is contrary, as ſhall be declared hereafter. Thirdly, though it be true which they alledge, yet the worſhipping of God before an Image, is Idolatry: for when the children of Iſrael worſhipped the two golden calues at Dan and Bethel, they were not ſuch calues, to worſhip the outward calues, but God in them: and therefore the worſhip of them is called, the feare of Iehouah: 1. Reg. 17. 28. and yet they are branded for Idolaters in that reſpect. The like I might ſay of the golden Calfe in the wilderneſſe, and of that Image which Micha erected. Fourthly, and laſtly, that theIudg. 17. true God worſhipped in or before an Image, is made an Idol, becauſe (as Saint Auguſtine ſaith) they that worſhip God in any other ſort then he hath appointed, worſhip not him, but that which Aug. de conſenſ. Euangel. lib. 1. cap. 18. they had fayned, that is, an Idoll of their owne fancy: and therefore the Scripture ſaith, when the Iewes worſhipped God in the golden Calfe, they turned God into the likeneſſe of a beaſtPſal. 106. 20. which eateth graſſe.

21. The ſecond concluſion to bee obſerued, is, that by their doctrine the Images of Chriſt are to be adored with ſuch worſhip, as is belonging vnto Chriſt himſelfe, though improperly: and that this worſhip is to be bounded within the compaſſe of the Image, without relation to the Samplar. By which is euident: Firſt, that by their owne confeſſion they are Idolaters improperly: and ſecondly, that truſt and confidence is to be put in ſuch an Image, & vowes, and prayers, and ſacrifices to be made vnto it: for all theſe are parts of diuine worſhip, which muſt be confined to the Image, and ſo they are not improperly, but properly Idolaters: and then by this we may ſee that the caueat inſerted in the decree of the Councill of Trent, is but a meere ſophiſtication: for whereas the decree ſaith, that Images muſt be ſo worſhipped, that truſt and confidence be not placed in them: in affirming that ſome ought to bee worſhipped with Latria, they enioyne plainely, that men ſhould repoſe their truſt and confidence in them: and thus they bewray the fraud of the decree, and their owne ſecret impiety.

22. The third concluſion is that ſame Hyperdulia, or extraordinary reuerence, which they ſay is due to the Image of the bleſſed Virgin; and that Dulia, or common ſeruice, which they aſſigne to the Images of other Saints, is no leſſe then Idolatry, let them extenuate the matter neuer ſo much by titles and diſtinctions; for it is religious worſhip: all which is dueReuel. 19. 10. and 22. 9. vnto God onely, Reuel. 19. 10. and 22. 9. The Angel would not ſuffer Iohn to performe any outward worſhip vnto him, nor ſo much as proſtrate himſelfe before him; but commanded him to worſhip God; and yet Iohn knew him to be but an Angel, and therefore meant not to giue him any thing but outward reuerence, yet he refuſed it vpon this ground, that all religious worſhip, both outward and inward, belongeth onely vnto God. So Mardochee the Iew refuſed to bow the knee to Haman the Agagite, becauſe the honour which was giuen vnto him, was more then ciuill; for he was made a petty God: and therefore in the fragments of Hester, this reaſon is giuen by himſelfe, I did it, becauſe I would not preferre the honour of Heſter 13. 14. a man, before the glory of God, and would not worſhip any but thee, my Lord: therefore, the bowing of the knee, or proſtrating of the body after a religious manner, is due onely vnto God, and is part of diuine worſhip: to bow the knee, and proſtrate the body after a ciuill manner, is lawfull to Kings and Princes, and others that are either exalted in gouernment, or endued with excellent gifts and graces of God; but to doe the ſame in a religious reſpect, is proper onely to God, becauſe it preſuppoſeth the knowing of the heart, an omni-preſence, and an infinite power to helpe. And thus this ſame Hyperdulia and Dulia, wherewith they worſhip the Image of the Virgin, and other Saints, is open and plaine Idolatry: and the rather, becauſe it is ſeldome or neuer ſeuered from Latria, that is, the inward worſhip of the ſoule, which, as they ſay, is onely due vnto God: as by their practice more plainely ſhall appeare.

23. Thus we ſee the morrow and myſtery of their doctrine diſcouered: now let vs take a view of their practice. And firſt, what worſhip can bee more performed vnto God, then they giue vnto their Images? they kneele to them, they pray to them, they vow vowes to them, they offer offerings to them, they ſweare by them, they proſtrate their bodies before them: let Polydore Virgill, one of their owne ſworne fauorites, who would not, we may preſume, ſpeake any thing too lauiſhly of his owne, but rather bee ſparing in their diſgrace, deſcribe their manners. Men (ſaith hee) are growne to that madneſſe, Polyd. Virgil. de Inuent. l. 6. c. 13. that this part of piety is little differing from flat impiety: for there are very many of the rude and ignorant, which worſhip the very Images of wood or ſtone, of marble, or braſſe, or pictures painted vpon the walls, not as figures, but euen as if they had verily ſenſe, and doe put more truſt in them, then they doe in Chriſt, or other Saints, to whom they are dedicated. Thus doth this man deſcribe the practice of their Idolatry; and much more might be found in him to that purpoſe, but that the Spaniſh Cenſours haue taken order by their Index Expurgatorius, that he ſhall not doe them much hurt. But if this mans teſtimony will not ſerue the turne, let vs heare another of the ſame ranke, a man of great learning and iudgement, Cornelius Cornel Agrippa de vanit. cap. 57. Agrippa, who thus complaineth: The corrupt manner, and falſe Religion of the Gentiles, hath infected our Religion, and hath brought into the Church Images and pictures, with many vaine ceremonies of externall pompe, none whereof was found amongst the firſt and true Christians. Hence wee began to bring into our Churches dumbe Images, and to place them vpon Gods Altars with great reuerence, and whither we account it vnlawfull for a man, the true Image of God, to aſcend, thither we tranſlate ſenſeleſſe Images: to them we bow our heads, giue kiſſes, offer lights, hang vp gifts, apply myracles, & buy pardons of them. To conclude, to them we goe a pilgrimage, to them we make vowes, them we inwardly worſhip, and not only outwardly adore, neither can it be vttered how great ſuperſtition; that I may not ſay Idolatry, is nouriſhed amongst the rude and ignorant people, in Images, the Prieſts winking thereat, and reaping thereby no ſmall gaine to their purſes. Adde vnto theſe Caſſanders teſtimony, another learned man of an indifferent ſpirit. It is more manifeſt (ſaith he) then Caſſand. conſul • . de Imag. that it needeth any long explication, that the worſhip of Images hath too much preuailed, and that the affection, or rather ſuperſtition of the people, hath beene too much fauoured in this regard: ſo that Chriſtians ſeeme to be nothing inferiour to Pagans, in the adoration, which they vſed to exhibite to their Idols, and in the vanity, which they ſhewed in making and adorning their Images. And a little after, he bringeth in a ſaying of Gabriel Biell, toGab. Bielin ean. lect. 49. this effect. The blockiſh errour of certaine men is ſo great, and they are ſo affected to Images, that they thinke that ſome diuine grace, or ſanctity reſideth in them, by which they are able to worke myracles, and giue health: and for that cauſe they worſhip them, to the end, they might obtaine ſome ſuch benefit at their hands: and their ſimplicity is ſo great, that they worſhip with greater deuotion faire Images then foule, new then old, thoſe that are adorned with gold and purple, then thoſe that are naked and bare: yea, they make vowes, and binde themſelues to goe a pilgrimage, now to this, now to that Church, in regard of certaine Images, ſuppoſing that greater vertues doe ſhine forth in one then another.

24. Thus doth this learned man, together with the two former, deſcribe the miſerable Idolatry of the Church of Rome, which is committed by the worſhipping of Images. They were all three Romaniſts, and no doubt, but would ſpeake of their owne fauourites as fauourably as they could; and therefore we may well imagine, that their impiety was farre more groſſe, when it wreſted out of their owne mouthes this plaine confeſſion. But if a Proteſtant ſhould ſpeake, hee would tell another tale, and make them march in equipage with the Pagans in Idolatry, as Caſſander after a ſort confeſſeth; and that not without great reaſon: For firſt, the Lactan. de fal. Relig. lib. 2. c. 20. Aug. in Pſal. 113. con. 2. & in Pſal. 96. Chryſoſt. hom. 18. in Epiſt. ad Epheſ. Senec. q. nat, lib. • . cap. 45. Pſal 115. Paynims, when they bowed to ſtockes & ſtones, pretended, that they worſhipped not the Images, but them, after whoſe likeneſſe they were figured, as teſtifie Lactantius, Augustine, Chryſostome, and Seneca. Now the Romaniſts doe vſe the very ſame excuſe to cloke their Idolatry, that they worſhip not the Images properly, but God, Chriſt, Angels, Saints in them, and at them. Secondly, the Paynims Idols are deſcribed in the 115. Pſalme, To haue eyes and not to ſee, eares and not to heare; • oſes, and not to ſmell, &c. And finally, to haue no breath in their noſtrils: but the Romiſh Images are in euery reſpect like vnto them: let them ſhew that their Images can heare, ſee, ſpeake, ſmell, and goe, better then theirs, and then we will not ſay their Idols to be like to theirs.

25. Peraduenture they will inſtance in the Roode of Wincheſter, Polyd. Virgil. hiſtor. lib. 7. which in the yeare of our Lord 1475. at a ſolemne Councill there holden about the marriage of Prieſts, ſpake in the behalfe of Dunſtane againſt the poore Prieſts, or in the Henr. Hunting. lib. 6. Baron. tom. 40. ad annum. 975. §. 12. Image of our Lady, that bade Saint Bernard good morrow, when he came into the Church, as it is reported: or in that Image of Saint Nicholas at Cheſter, which vſed to mooue the hand to bleſſe the people: or in that Image of our Lady, neere to the Abby of Ramſey, which vſed to ſweat when it was offered vnto; and happy was he that could get any of that ſweet ſweat into his handkercheife, for it was of ſoueraigne vſe for many purpoſes and cures: But that they begunne to be halfe aſhamed of ſuch fables, eſpecially, ſeeing Polidore Virgil, a man not meanely affected towards their Religion, cenſured the firſt to be a Legerdemaine of Dunſtane to worke his purpoſe, and reported that diuers others vſed to doe the ſame at that day. And S. Bernard in a ieſting anſwere diſcouered the ſecond, when he anſwered, that it was againſt the Canons, for her Ladyſhip to ſpeake in the Church being a woman. And the Biſhop of Cheſter diſcredited the third, when he manifeſtedDownam de Antich. li. 1 c. 7. pa. 102. in the open Market place, that the Image was made with ſuch a deuice, that at the pulling of a certaine ſtring the hand would mooue vp and downe. And the laſt, euery olde man and woman in the Countrie could tell to bee but a iuggling tricke of a crafty Prieſt, firſt anoynting the Image without, and then heating it within (for it was hollow) with a chafingdiſh of coales, from whence grew out that ſoueraigne and excellent ſweat.

26. Thirdly, the Paynim plants a tree, and after cuts it downe, and with one part thereof hee warmes himſelfe, with another part he roſts his meate; and of the third hee makes himſelfe a God, as the Prophet Eſay ſaith, and when he hathEſay 44. 15. 16. done, he cenſeth that Image, and lighteth Tapers before i • , and falls downe and worſhips it. They of the Romiſh Church doe the very ſame by their Images in euery reſpect. Four • hly, the Paynims ſay, that Images were Elements or Letters toAthan. orat. con. Gentes. know God by, and they vſed Images and other ceremonies to procure the preſence of Angels, and celeſtiall powers: the Romaniſts ſay and doe the ſame; they ſay that Images are Lay-mens Bookes, and that their worſhip of them doth procure the fauour of thoſe heauenly things whoſe repreſentations they beare. Laſtly, Paynims put their truſt and affiance in their Idols: ſo doe the Romaniſts in their Images, as appeareth by the conſecration of them, and their Prayers vnto them: thus they conſecrate the Image of the bleſſed Virgin, Sanctifica, Deus, hanc formulam, &c. O God, ſanctifie this forme In pontifical. of the bleſſed Virgin, that it may miniſter the ſuccour of wholeſome helpe to thy faithfull people, that hurtfull thunder and lightnings may be ſpeedily auoyded, inundations of waters, commotion of warre, &c. may be ſuppreſſed. Againe, thus they conſecrate the Image of Saint Iohn the Euangeliſt, Grant, that all which behold this Image with deuotion, and make their prayers before it, may be heard: for what neceſſity ſoeuer they pray, let this Image be a holy expulſion of deuils, an aduocation of Angels, a protection of the faithfull, &c. Why ſhould not affiance bee placed in theſe Images that are thus qualified? But beare their prayers; To the Image of Ʋeronica they pray thus,

Before the famous Image of the Lady of Lauretto, menTurſell. Ieſuit. de virg. Laur. and women of all ſorts fall downe and pray, when they are in any danger, or extremity: to her they go a pilgrimage, and aſſoone as they come neere to the Towne of Lauretto, and behold the place where the Image is, they fall downe and worſhip, and ſo they doe againe at the Temple dore, and after in the Temple they humble themſelues in a moſt ſeruile and baſe manner: by all which it is euident, that they affie and truſt in the Image: as that Falkoner did, who being vpon the gallows ready to be hanged, for ſuſpition of conuaying away his Maſters Hawke, by onely conceiuing a prayer in his heart, vnto this Ladie of Lauretto, the Hawke came gingling in the ayre, and light vpon the gallowes, and ſo the poore man eſcaped the halter. He that will reade the fiue Bookes of Turſelline the Ieſuite, concerning this Lady, ſhall eaſily perceiue that ſhe is made a Goddeſſe amongſt them, and worſhipped with the very ſame worſhip which is due vnto God. And thus it is as cleare as the Sun, both by their doctrine and practice, that the Church of Rome by worſhipping of Images, is guilty of heatheniſh and abominable Idolatry.

27. Concerning the Reliques of our Sauiour Chriſt and3. the Saints, whereof their Church hath infinite numbers, there is no leſſe Idolatry committed to them, then was before vnto Images. For firſt, ſome of them confeſſe, that Reliquiae eodem Vaſq. de adorat. li. 3. diſ. 4. cap. 2. modo atque imagines ſunt adorandae, Reliques are to bee worſhipped after the ſame manner as Images. And therefore if there be Idolatrie in the one, it muſt alſo be needs in the other: for whether the worſhip be not to be reſtrained to the Image and Relique, but to be referred to the things whereof they are repreſentations and parts, as the forenamed Ieſuite thinkes, with ſome other: or whether it is to be confined to the matter of the Relique, and forme of the Image, without further relation, as Bonauenture, Aquinas, yea, and Bellarmine Bona. 3. d. 9. art. 1. q. 4. Aquin. in 3. d. 9. q. 1. art. 1. Bell. de Imag. li. 2 • a. 21. himſelfe, with many other, ſeeme to auerre: yet it is Idolatry both waies, becauſe in both, religious worſhip is giuen to the Creatures, in the one ſimply, in the other reſpectiuely, which indeed ſome what qualifieth the heate of the diſeaſe, but doth not at all cure the roote of it.

28. Secondly, others are of opinion, that there is greater cauſe of worſhipping Reliques, then Images: for (ſay they) a man cannot worſhip an Image, but his thoughts muſt needs be caried vp to the contemplation of him whoſe Image it is, but reliquia ſolùm adorantur ratione contactus, quo ſunt quodammodo Bona. Ibid. Aquin. Ibid. Marſil. in 3. q. 8. art. 2. Vaſques de adora. lib. 3. diſ. 4. c. 1 ſanctificatae & conſecratae: Reliques are to be worſhipped, onely in reſpect of their touching of Chriſt, or the Saints, by which they are after a ſort ſanctified, and conſecrated, and therefore they may be worſhipped ſimply by themſelues, by reaſon of that ſanctification without Chriſt or the Saint, of whom they are ſaid to be ſanctified. Here the former qualification for Images is taken away from Reliques, and therefore the Idolatry is more groſſe, yea, in regard of this contaction, ſome of them are not aſhamed to ſay, that the very wormes of the bodies of the dead, Vaſq. Ibid. l. 3. c. 8. nu. 114. are to be worſhipped with a right intention, and with a ſincere faith. Thirdly, not to ſtand vpon priuate opinions; the determination of their repreſentatiue Church, the CouncillConcil. Trident. Decret. de Reliq. Sanctor. of Trent, doth proue the worſhipping of Reliques to be Idolatry: for it doth not onely condemne thoſe which refuſe to giue worſhip and honour to them in any reſpect: but euen thoſe alſo, which opis impetrandae cauſa, To obtaine helpe by them, doenot honour them. Now hence thus I reaſon: to put our truſt and confidence in any creature, is Idolatry: but to ſeeke for helpe at the Reliques of Saints, is to repoſe truſt and confidence in creatures; therefore by neceſſary conſequence, the worſhip of Reliques is Idolatry, becauſe thereby they ſeeke for helpe; and ſo the Church of Rome is by the ſentence of their owne Councill, guilty of this foule ſinne: and this Councill of theirs, is guilty before God and man, of protecting, maintaining, and authorizing the ſame: a farre greater guilt then the former; by how much, according to the rules of Law, the Author of a ſinne is euer more guilty then the Actor.

21. Fourthly, their practice doth make this more euident: for as Caſſander ingeniouſly confeſſeth, In theſe laſt times too Caſſand. conſult. de venerat. Reliquiar. much is attributed to the Reliques and memories of Saints, in ſo much as the better ſort of men, and thoſe that were moſt zealous, haue placed the ſumme, and ſubſtance, as it were, of Religion, in ſearching out ſuch Reliques, adorning them with gold, and Iewels, and building temples and memorials for them; and the worſer and wickeder ſort haue repoſed falſe confidence in the fooliſh and ſuperfluous worſhipping of them. Here we ſ • e the practice both of the better and the worſer ſort of people, that is, indeed, of all for the moſt part, in the worſhip of Reliques; the one eſteeming it the chiefeſt part of Religion and piety; and the other relying wholly vpon it, as the onely meanes, for the purging away their ſinnes, and ſo an occaſion to harten them in the ſame, becauſe they thinke, as long as they performe this dutie, they may ſinne freely. If any man ſay, that the ignorance and miſdoings of ſome, is not to bee imputed as an errour to the Church: I anſwer, that it is not ſome, but all generally, for the moſt part, that are thus affected: and therefore Caſſander condemnes both good and bad, as guilty of this crime. But graunt, that many are otherwiſe minded; yet for all that, it cannot be denied, but the greater part are in this ranke: and that is inough to proue their Church Idolatrous, becauſe, according to the Logicall axiome, euery denomination is to be taken from the greater part; neither is it a perſonall errour, but a dogmaticall poſition deriued from the grounds of their Religion, as from the Councill of Trent, which alloweth to worſhip them, Opis impetrandae cauſa, for to obta ne helpe of them, and from the reſt of their great Diuines: Some of whom would haue them to bee worſhipped with the ſame worſhip with Images, ſome with a greater reuerence then Images ob contactum: and they that mince it fineſt, with a religious reuerence, which they call adoration and veneration: in all which is that, in a ſort, either openly or couertly allowed by their doctrine, which is practiſed by their people.

30. But let vs ſearch a little further into their practice. The cuſtome of the Church of Rome, is to take the bodies, aſhes, or bones of Saints out of their graues, and to adorne them with gold, and ſiluer, ſilke, veluet, and ſuch like, and to carry them about in publike proceſſions, and ſupplications, and to ſhew them to the people, to be touched, kiſſed, gazed vpon, and adored as a ſingular and meritorious ſeruice to God: is not this Idolatry? They teach, that God doth tye his grace and vertue to thoſe Reliques, whereof they are partakers, that adore them with due reuerence, and offer precious gifts vnto them: yea, they promiſe vnto ſuch many indulgences, and Pardons for ſinnes. Is not this Idolatry? Againe, they teach, that their prayers are better, and more effectuall, and acceptable vnto God, if they bee made before the Reliques of Saints, and therefore their practice is in times of neceſſity, to goe a pilgrimage to ſuch places, where the moſt famous Reliques are; becauſe they are perſwaded, that their prayers ſhall bee there ſooneſt heard of God: yea, they make men beleeue, that the Euchariſt hath a great deale of holineſſe added vnto it, if Reliques of Saints bee included within the Altar. Is not this Idolatry? They light vp candles, and ſet vp before them Tapers, which S. Ierome calleth Idolatriae Hieron. Epiſt. ad Ripar. inſignia, the Enſignes of Idolatry, and cauſe them to burne, euen at noone day; and that as they ſay, in reſemblance of the golden candleſticke, which alwayes burnt before the Arke, Exod. 2. 5. but indeede rather in imitation ofExod. 2. 5. the heathen, who vſed to burne Tapers before their Images, in the Temples of their Gods: and therefore, me thinkes, it isBaruch. 6. 18. Virgil. Aenead. 1 Bel. de reliquiis, Sanct. l. 2. c. 3. ſtrange, that Bellarmine ſhould make this an argument why Reliques are to be worſhipped, becauſe Tapers and Candles are ſet vp before them: wheras rather he ſhould conclude, that Idolatry is cōmitted before them, becauſe of this. Againe, in their ſolemne oathes, they touch not onely the Bible, but the Reliques of Saints, & ſo deuide the religion of an oath, which is a principall part of Gods worſhip, betwixt God and them, againſt which a plague is denounced by the Prophet Zephany, Zephan. 1. 5. Ier. 5. 7. Opus imperfect. in Math. • om. 12 Zephan. 1. 5. And it is alſo condemned by the Prophet Ieremie, Ier. 5. 7. And a reaſon is giuen of it in Chryſoſtomes 12. Homily vpon S. Mathew: at leaſt if it be Chryſostomes; He that ſweares by any thing beſide God, deifies that thing, and thereby makes himſelfe an Idolater. Is not this then Idolatry? Laſtly, whereas in former times, where leſſe ſuperſtition preuailed, they placed the Reliques of Saints vnder the Altar, as Ambroſe Ambroſ. in Epiſt. ad Soror. witneſſeth of the Reliques of Geruaſins and Protaſius. Ille (Chriſtus videlicet) ſuper altare, qui pro omnibus paſſus eſt, iſti ſub altari qui ipſius redempti ſunt ſanguine. Chriſt was vpon the Altar, who ſuffered for all, the Reliques of them vnder the Altar, who were redeemed with his bloud: yet nowCaſſand. conſult. de Reliq. p. 162. (as Caſſander well notes) contrary to the ancient cuſtome, their practice is to place the bodies of Saints vpon the Altars, which place is only proper for the body of Chriſt. Is not this horrible Idolatry? And yet Bellarmine would hence proue,Bel. de Reliq lib. 2. c. 3. that they are to be worſhipped, becauſe they are placed vnder the Altar, becauſe (forſooth) the Altar is to be worſhipped: but what if the worſhipping of the Altar be Idolatry too, as without queſtion it is, if the Altar be a dead creature, and a heape of ſtones, or wood? This is to adde drunkenneſſe to thirſt, and to couer a filthy wound, with a more filthy plaiſter: beſides, the firſt bringers in of that cuſtome, though they placed them vnder the Altar in a religious manner: yet neuer meant, that they ſhould bee worſhipped by thoſe that approched vnto the Altar, or that they did conferre any ſanctity to the Euchariſt. Thus we haue a ſhort view of their ſuperſtitious and Idolatrous practice in this point.

31. Fiftly and laſtly, that they may be voyd of all excuſe and pretext, an infinite number of their thus worſhipped Reliques, are meere falſe and counterfait; not true members, parts, or remainders of any Saints, but fained impoſtures of couetous Prieſts, and often the members not of men, but of baſer creatures. At this day (ſaith Caſſander) when the world ſeemeth Caſſand. Ibid. to be full of Reliques, it may bee feared, leſt vpon diligent examination, moſt detestable frauds and impostures be found out, as it appeared ſometime to S. Martin, who found a place honoured in the name of an holy Martyr, to be the Sepulcher not of a Martyr, but of a wicked Robber. This kinde of couſonage beganAug. de oper. monach. cap 28. Gregor. lib. 3. Epiſt. &c. to ſpring in Augustine and Gregories times: for the one complaineth of certaine Hypocrites, that caried about, and boaſted of the members of Martyrs, ſi tamen Martyram, if ſo be they were Martyrs. And the other affirmeth, that certaine Greeke Monkes being found digging vp the dead bodies of men, in a certaine field of Rome, confeſſed that they meant to carrie their bones into Greece, as the Reliques of Saints.

32. But ſince Popery grew to perfection, this is alſo growne to ſuch a height of impudencie; that it is a wonder to heare what ſtrange Reliques are to bee ſeene in the world. S. Peter being buried whole in one place, to wit, at Rome inBaron. Annal. tom. 1. & 3. anno 69. & 324. Onuphr. de ſeptem vrb. Eccleſ. Bel. de Eccleſ. triump. lib. 2. cap. 4. Onuphr. Ibid. the Vaticane, as Baronius writeth: yet is found halfe in another; to wit, in via Ostienſi, as Onuphrius teſtifieth: and for all this, a part of him is to be ſeene at Constantinople, as Bellarmine himſelfe confeſſeth. Nay further, beſides theſe three places, his head is reſerued in a fourth, to wit, in the Laterane Church at Rome, by Onuphrius teſtimony. And beſides this whole head, another piece of his head, in the Church of Saint Praxis; by the ſame Author: and in a fixt place, one of his iaw-bones, with his beard, is kept for a monument: this is at Poytiers in Fraunce, as witneſſeth Caluine: his teeth areCaluin. admonit. de Reliquijs. not confined to his iawes; nor yet at one place, but to bee ſeene in many places; at Rome in the Church of S. Vincent, and Anastaſius and the holy Croſſe, and S. Sauiour, and S. Lawrence Onuphr. Ibid. Caluin. Ibid. without the walls: his braine is to be ſeene at Geneuah, at leaſtwiſe if a Pumice ſtone be his braine: for it is nothing elſe. Many of his bones are to be ſeene at Treuers, a piece of his ſhoulder at Rome in the Church of the holy Croſſe, a toe in the Church of S. Praxis, and the ioynt of another in England, Eraſ. pereg. reſig. ergo. at the Lady of Walſingham, as Eraſmus teſtifieth; as it were of a Giants toe: theſe with many moe, be the Reliques of S. Peter: all which are held in great honour and worſhip of them. Now either S. Peter muſt bee a Monſter, or many of theſe counterfait Reliques.

33. But S. Peter is not alone in this, for Chriſt himſelfe is abuſed: three praepuces, or foreskinnes of his are ſhowne,Caluin. de neceſſit. reformand. Eccleſ. and worſhipped in three diuers places: ſo foureteene nailes, when as he felt but three; three coats, whereas hee had but one, and that without ſeame, for the which the ſouldiers caſt loſts: two titles that were ſet vpon the Croſſe, foure poynts of the ſpeare wherewith his ſide was pierced, fiue Linnen clothes, wherwith he was wrapped, and many ſuch like trumperies. Nay, there is ſcarce a Saint that is any thing famous, to whom they do not faine two or three bodies. Saint Barbaries Luther. poſtil. in Euangel. feſt. exalt. crucis. head is to be ſeene in ſo many places, that ſure, ſhe muſt needs haue beene a monſter, if all thoſe were true members. Saint Apollonia had ſo many teeth, being all ſoueraigne medicinesAbbas Amelm. Chemnit. exam. Concil. Trident. de Reliquijs. for the tooch-ache, that when King Edward labouring of that diſeaſe, ſent through England, for all her teeth to be brought vnto him, two or three hogſheads could not hold them that were found out. It is reported and recorded of a certaine Relicke-monger that boaſted, that hee carried about in a box ſome feathers of the holie Ghoſt. Now, another merry companion ſtealing away theſe feathers, foiſted in, in their roome, certaine coales: The other not perceiuing the coozenage, the next day began to vaunt of his holy relickes, and to ſhew them to the people, which ſtood ready by to adore them with great reucrence: but when he opened his caske, he found nothing but coales: whereat, being nothing amazed, like a skilfull Artiſan, he turned Cat in the pan, and told the people, that thoſe coales were taken from vnder the Grediron of Saint Laurence, when he was broyled to death: thus any thing will ſerue their turnes for relickes, when need requireth: and ſo more then Aegyptian is the blindneſſe of the Popiſh crue, that they beleeue all to bee true, and take all this traſh for good ware.

33. There is almoſt nothing that our Sauiour touched, or that touched him, or that hee had any thing to doe withall, but is turned into a Relicke: as the Manger wherein hee was laid at his birth, is to be ſeene in Rome at Saint Mary Maior: the Linnen cloth wherein he was ſwadled, at Saint Paul: and another piece at Saint Sauiour in Spaine: his Cradle and the Shirt which his mother made for him, at the ſame place: the Pillar which he leaned vnto, when hee diſputed with the Doctours, and the water-pot in which he turned water into wine, which are to be ſeene at diuers ſundry places, to wit, at Rauenna, at Piſa, at Andegauum, and in Spaine at Saint Sauiours, the Table which he eate his laſt Supper on, at Saint Iohn Laterane, a piece of the bread at Saint Sauiours in Spaine, the Knife where with he killed the Paſſeouer, at Treuers, the Cup wherein he gaue the Sacrament of his bloud to bee drunke, at Saint Maries neere Lyons, which Cup alſo is to bee ſeene among the Heluians, in a certaine Monaſterie of the Auguſtine Friers: ſo the diſh wherein the Paſchall Lambe was put, is viſible at Rome, at Genua, and at Arles: ſo the to well wherwith he wiped his Apoſtles feet, is to be ſeene in Rome at S. Iohn Laterane, and yet the ſame is ſhewed at Aquae in Germanie, and at Saint Cornelius, with the marke of Iudas his foote imprinted in it: a piece of one of thoſe loaues wherewith Chriſt miraculouſly fed the multitude in the deſart, is yet extant at Rome, at Saint Maria Noua: and another piece at Saint Sauiours in Spaine.

34. What ſhould I ſpeake of the Croſſe found out by Helena? whereof, as Hiſtories report, ſhe gaue one part to her Son Conſtantine, which was placed on a porphyrie pillar in Conſtantinople: and the other part encloſed in a ſiluer caſe, ſhee ſent to the Biſhop of Hieruſalem to be kept. It is admirable to ſee, into how many pieces and patches it is now ſubdiuided: one man was able to beare it ſixteene hundred yeares agoe: and now ſixteene men (nay, if I ſaid a hundred, it were not amiſſe) are ſcarce able to carry the fragments of it: yea, they would load a whole ſhip, and that of good burthen. The nailes, as I ſaid before, which were but three, as all know, haue ſpawned eleuen more, and are become foureteene, where of two are to be ſeene at Rome, one at Saint Hellens, another at Saint Croſſes, a third at Ʋenice, a fourth at Sene, a fift at Colne in Germanie at the three Maries, a ſixt at Treuers, a ſeuenth at S. Dennis in France, an eight at S. Sacell, a ninth with the Carmelites, a tenth among the Biturigions, an eleuenth in an Abby, &c. his crowne of thornes is diuided into ſo many portions, that either it muſt needs be of huge bigneſſe, or elſe ſome of thoſe fragments which are taken for parts of it, muſt needs be meere impoſtures: his ſeameleſſe Coat hath begot diuers others; for one is to be ſeene at Argentolium, another at Treuers, a third the Turke hath with him. I ſhould bee too long in this friuolous argument, if I ſhould reckon vp all the reliques of our Sauiour Chriſt that are notoriouſly extant, and to all which, worſhip and adoration is performed.

35. As for the Virgin Maries relicks, they are alſo very many and notable; her haire and her milke are reſerued in ſo many places, that neuer any woman gaue ſo much milke in all her time of bearing, as ſhe did in that time that ſhee gaue ſucke: her Smocke is had in great honour both at Carnutis, and alſo at Aquae in Germany, and is carried vpon the end of a pole to be worſhipped; it is of that bigneſſe, that the bleſſed Virgin ſhould ſeeme by it to haue been a woman of an incredible ſtature: which is the more to be wondred at, becauſe Ioſephs breeches, which are carried with the ſmocke in the ſame pompe, are ſo little, that they would fit a little boy or adwarfe: her Kerchiefes are to be ſeene, one at Treuers, another at Liſium in Italie: a little Croſſe-cloth of hers is at Bononia, her girdle at Pratum, and another at Monferrat, her Slippers at Saint Saniacquery, her Shoo at Sanfloridum, her Combes, one at Rome, another at Ʋeſontium, her marriage Ring is at Peruſium (as if then mariage was made with Rings, as it is at this day) her Garments, or at leaſt, pieces of them are to be ſeene at ſo many places, that the Virgin Maries wardrobe might compare (if all were hers) with the greateſt Princeſſe in the world; foure pictures are to be ſeen of her, which Saint Luke himſelfe drew.

36. What ſhould I reckon vp the Relicks of other Saints, which are all of the ſame nature, though not number? Saint Michaels Sword and Buckler wherewith he ouercame the diuell, is a monument of great eſtimation, they are kept at great Saint Michaels in France, a place much frequented by Pilgrims. And what kind of things are they, thinke you? mary, the ſword is like a Childes dagger that hee weareth at his back, and his Buckler like a little cupping-glaſſe: or like the boſſe of a Bridle: fit weapons (without doubt) for an Archangell, and more fit for him to fight with the Diuell withall? What ſhould I ſpeake of the Relicks of Saint Iohn Baptiſt? breuity bids me paſſe them ouer: and yet I cannot chuſe but relate one or two which are moſt famous: as that finger of his wherewith he poynted vnto Chriſt, when he ſaid, Behold the Lambe of God: this finger is multiplied; for it is to be ſeene at Veſontium, and at Tholoſſe, and at Lyons, and among the Bituriges, and at Florence, and neere Matiſcone. Behold a wonder, ſixe fingers on a hand, or elſe one finger begetting fiue more, and ſo turned into ſixe, both a like miraculous: one of his ſhooes is in Paris among the Carthuſians, behold here another miracle, it was ſtolne away vpon a time, and another of a ſodaine came in the roome thereof: ſure, a ſhoo will neuer bee wanting, as long as there be Shoo-makers in Paris.

37. Such like are the relickes of the reſt of the Saints, as of Peter, and Paul, and Iohn, and Iames, with the other Apoſtles, the Popiſh Churches are repleniſhed with thē, and ſome of them are in diuers places at once, after a miraculous maner, as the Altar whereon Peter ſaid Maſſe, is both to bee viewed at Rome, and at Piſa, his ſtaffe is at Colne, and at Treuers. Andrew hath one bodie to be ſeene at Tholoſſe, and another at Melphis: Iames the leſſer, and Philip, haue each of them two bodies, one of them at Tholoſſe, another at Rome: ſo alſo haue Simon and Iude: Bartholomew is to be ſeene at Naples: and yet for all that, his body is at Rome too, in a Church dedicated vnto him. Mathew hath three bodies, one at Patauium, another at Rome at Saint Mary Maior, and a third at Treuers: the Cup wherein Iohn the Euangeliſt drunke the poyſon, after he was condemned by Domitian, is both at Bononia, and at Rome to be ſeene. Saint Anne hath three bodies, one at Apla, another at Prouince, and a third at Lyons: and ſo her head is in three places, at Treuers, at Turen, and at Thuring. Lazarus the Brother of Marie is like wiſe a Gyant of three bodies, one of them is at Maſſilia, another at Anguſtodune, and the third at Auelona.

38. I • would fill a volume, if I ſhould reckon vp all their ſtrange relicks. Let him that deſireth to ſee more of them, reade Caluins Tractate, called Admonitio de Reliquijs, where he ſhall finde a whole thraue of them. I for this time end with three or foure braue ones for the nonce, which are worthy neuer to be forgotten. It is written of Dunſtane the Abbot of Glaſtenbury, that as he was hallowing a certaine Church, he beheld the right thumbe of Editha, then Abbeſſe of Wilton, Guiliel. Malmſbur. lib. 2. de Pontif. Vincent. lib. 25. cap. 33. as ſhee was croſſing and bleſſing her forhead, and much delighting therein, hee tooke it into his hand, and ſaid, Neuer might this thumbe periſh. By vertue of which prayer of his, after Edithaes death, when all her body was turned into aſhes, that thumbe, and another part of her body, which it ſeemeth, he had bleſſed too, were found ſafe and ſound, and ſo became Reliques. We read alſo of a certaine Monke, who gaue out,Verger. annot. in Catalog. haeret. an. 1559. fol. 17. that he had brought from the Eaſt ſome of the ſound of the Bels, which hung in Salomons Temple, and that he could ſhew among other Reliques, ſome of the haires which fell from the Seraphicall Angell, when hee came to imprint the fiue wounds of Chriſt in S. Frauncis body. Yea, ſome of them are not aſhamed to ſhew to the Pilgrimes that goe to Ieruſalem, a three cornerd ſtone, which they beare them in hand, is that very ſtone, whereof Dauid ſpake, ſaying, The ſtoneBellon. obſeruat. lib. 2. c. 85. which the builders refuſed, is the head of the corner. Laſtly, at Cour cheuerin neere vnto Blois, is kept for a monument the breath of S. Ioſeph, which he breathed, when he claue wood being a Carpenter: at Burgos in Spaine, is ſhewne a Crucifix, whoſe nailes and beard are cut euery moneth, they grow ſo faſt, and in theſe excrements, they ſay, is great vertue. At Rome is to bee ſeene the fore-skinne of our Sauiour, which was cut off at his circumciſion: and in Galicia (as Pilgrimes report) are preſerued ſome of the feathers of certaine chickens, which are of the race of that Cocke, which crowed when Peter denied his Maſter. And at S. Denis, is to bee ſeene the Lanthorne which Iudas caried in his hand, when he came to betray his Maſter, with a number other ſuch like. Theſe bee their goodly Reliques which they would haue men to worſhip with ſuch great deuotion: of all which, or at leaſt, of moſt of them, we may truly auouch that which Augustine ſaith of miracles, that they are vel figmenta mendacium hominum, vel Auguſt, de vnitat. Eccleſ. portenta fallacium ſpirituum, That they are nothing but mere impoſtures, and coozening deuices, either of diuels or of auaricious Prieſts, Friers, and Monkes, to nouzle the people in ſuperſtition, and to line their owne purſes with crownes.

39. The bare narration of them is ſufficient to bewray their falſhood, but much more the Logicall contrariety and naturall repugnancie that is among them, which all the wit of man is not able to reconcile. And laſt of all, their nouelty for moſt of theſe Reliques, was neuer heard of in this world for three hundred yeeres aft • r Chriſt; ſo that it may iuſtly be wondred where they lay hid all that while, and by what meanes they were found out at laſt, or how they could continue ſo long. If they ſay, they were diſcouered by diuine reuelation, as the bodies of Geruaſius and Protaſius, to S. Ambroſe, Ambreſ. Epiſt. Aug. confeſſ. lib. 9. cap. 7. Epiſt. Lucian. Beda de ſex aetatibus. Zozomen. lib. 7. cap. vlt. of Stephen and Nichodemus, to one Lu •• anus, and the head of Iohn Baptist to two Monkes, and the bones of Abacuk and Michaeas, to a certaine Biſhop: and the body of S. Barnabe, with the Goſpell of S. Mathew vpon his breſt. I anſwere: that though all theſe were true, yet they were not reuealed to that end that they ſhould be worſhipped: neither yet did the God of truth euer by his teſtimony bolſter out ſuch notorious lyes as are found in the Romiſh Reliques. We may confidently therefore conclude, that moſt abominable Idolatry is committed in the Church of Rome, by the worſhipping (at leaſt) of falſe Reliques, whereof there is ſuch a ſwarme: for the greateſt part of their Reliques being counterfait, the greateſt part of the worſhip which is done vnto them, muſt needes be Idolatry.

40. The Ieſuites, to this obiection of ours, giue two anſweres; one is Bellarmines, who flatly denieth the ReliquesBell. de Eccleſ. triumph. li. 2 c. 4 in Churches to be counterfait, becauſe none are receiued but by the authority of the Biſhop of Rome. And as for the multiplicity of bodies, hee ſaith, that the parts of them are often found in diuers places, and by a figure of ſpeech, are called by the name of the whole. But the Ieſuites anſwere, by his leaue, is idle and friuolous: for firſt, all theſe fore-named falſe Reliques are not caried about by priuate men, but found in their Churches; and therefore if authorized by the Popes holineſſe, the more ſhame for him, and the more certainty for vs, that he can erre like a ſinfull man, euen ſitting in his chaire of doctrine. And ſecondly, though it were true which he ſaith, concerning the bodies of Saints, yet it cannot hold in other things, as in Iohn Baptists finger and his ſhooe, and the nailes of Chriſts croſſe, and the Virgin Maries milke, and ſuch like. Therefore Vaſques Vaſques de ador • t lib. 3. cap. 8. diſp. 3. the Ieſuite hath deuiſed another anſwere, and that is, Though the Reliques be vncertaine and falſe, yet if they bee worſhipped, it is no ſinne, but a good worke, Becauſe, as it is not the ſinne of Idolatry (ſaith hee) to worſhip a beame of light, vnder which the diuell lurketh, when a man taketh it for Chriſt: ſo if a man worſhip a falſe Relique, ſuppoſing it to bee ſome true part of a Saint, Merito ſuae deuotionis non caret, He wanteth not the merit of his deuotion. But this anſwere is not onely friuolous, but impious: for by the ſame reaſon the Iewes ſhould be cleared from ſinne, when they crucified Chriſt, becauſe S. Paul ſaith, they did it through zeale, though not according to knowledge, Rom. 19. 2. and the Gentiles, whenRom. 19. 2. they put Chriſtians to death, becauſe our Sauiour ſaith, that in ſo d • ing, they thought they did God good ſeruice, Iohn Ioh 16. 2. 16. 2. but they both ſinned notwithſtanding moſt grieuouſly. And their owne rule is, that ignorantia non excuſat à toto, ſed à tanto, that is, ignorance doth not excuſe the whole fault committed, but onely leſſens the guilt of it. I conclude therefore, that notwithſtanding all that can be ſaid, yet in the worſhipping of Reliques, is committed manifeſt and deteſtable Idolatry.

41. Neuertheleſſe, we proteſt againſt the ſlanders of our aduerſaries, that albeit wee abhorre all falſe and counterfait Reliques, and refuſe to worſhip with adoration thoſe that are true: yet for theſe laſt ſort, when they are certainely knowne vnto vs, wee giue vnto them a due honour and reuerence: that is, wee confeſſe them to bee holy as the members of Chriſt, and Temples of the holy Ghoſt, if they bee the parts of Saints and Martyrs: wee ſay with S. Augustine, That their Aug. de ciuit. lib. 8. c. vlt. memories are to be celebrated to the end (not that they may be worſhipped but) that thankes may be giuen to God for their victories, and we may be ſtirred vp to the imitation of their crownes, by calling vpon God to our helpe. We acknowledge with Caſſander, that Vowes and Pilgrimages vnto places, famous forCaſſand. conſult. de reliquijs. the Relickes of Martyrs, were in olde time profitable, Whileſt that the memory of the Martyrs was yet freſh and certaine, and as long as God by vndoubted myracles did manifeſt, that their ſoules did liue, who were thought to bee dead: and whileſt all theſe things were referred to this end, that the Chriſtian faith which they by dying profeſſed, might bee confirmed (as it were) by theſe ſignes. Yea, we affirme with Agrippa, that as Agrip. d • vanit. cap. 57. the abuſe of Relicks is an execrable wickedneſſe; ſo the irreuerent contempt of true Relickes is a deteſtable herfie: onely the matters we ſpeake againſt, are theſe corruptions: firſt, a ſuperſtitious confidence in the worſhip of true Relickes: ſecondly, a ſacriligious forging of falſe ones: and thirdly and laſtly, an immoderate expending our riches in adorning and guilding the bones and Relickes of dead men; when in the meane while we ſuffer the poore that liue, to famiſh for hunger, or to go naked for want of clothes. As the heads of Peter and Paul are incloſed in ſo much ſiluer as weigheth foureCom. l'ij 2. li. 8. thouſand pounds, beſides Iewels and precious ſtones, of ineſtimable price: And the golden Tombe of Thomas of Canterbury was couered with Diamonds, Vnions, and Carbuncles,Eraſ. coll. de per • g. Rel. ergo. the baſeſt part of it was Gold. How much better might theſe treaſures haue been imployed to the reliefe of the poore, and other charitable vſes! This is all we finde fault withal; and this is inough to prooue them ſenſl • ſſe and blinde Idolaters, and their Church, which maintaineth all theſe things, an Idolatrous ſynagogue.

42. The fourth maine arme of Idolatry iſſuing out of the4. body of the Romiſh Church, and the roote of their religion is, their doctrine and practice touching the Inuocation of Saints and Angels. They maliciouſly ſlaunder vs, and ſay, that we are enemies to the Saints, and that we deny them all honour and reuerence, comparing vs therefore to the Caianian and Eun •• ian Heretickes, for our wicked and ſacrilegious contempt of the Saints of God, as they falſly affirme: but we returne this reproch vpon themſelues, and confidently affirme, that they wrong the bleſſed Saints more in making them Idols, and giuing them more honour then is their due, then we doe in giuing them too little, if that were true that we did ſo: for what can be more iniurious to the honour of thoſe bleſſed Creatures, who liue in the preſence of God, and ſing Haleluiah to him continually, with all honour, Reuel. 7. praiſe, and glory be aſcribed to him that ſitteth vpon the Throne, and to the Lambe for euermore: whoſe chiefe ioy and delight is to aduance the honour of the eternall God, then to haue any part of that honour due vnto him aſcribed vnto them? they had rather be deueſted of all theirs, then any iot of his glory ſhould be diminiſhed. More iniurious therefore are they to the Saints, if they giue them too much, and that in derogation from God, then we, if we giue them too little.

43. But wee deny that wee giue them too little; wee giue them their due honour and reſpect. For firſt, we giue God thankes for them, and for the benefits which God vouchafed by them to his Church; as the Church glorified God for the conuerſion of Saint Paul, and Paul gaue God thankes for theGal. 1. 13. graces of the Theſſalonians. Secondly, we highly extoll and1. Theſ. 1. 2. commend the Saints departed, and magnifie the graces and gifts of God in them; wee account them bleſſed, as the Virgin Marie propheſied of her ſelfe, that all Nations ſhould call her bleſſed: And wee keepe a perpetuall and a reuerend remembranceLuke 1. 48. of them, as our Sauiour promiſed to that Marie, that powred the boxe of precious oyntment vpon his head,Marke 14. 9. Prou. 10. 6. And Salomon confirmeth alſo to all the iuſt, that their memoriall ſhould be bleſſed. And thirdly, we propound them as examples for imitation, that their vertues may bee as patternes for vs to imitate, and their falls as markes to make vs warie: and their conuerſation as guides and directions for vs in the way to the heauenly Canaan. Thus much honour we willingly attribute vnto the Saints: but no further dare we goe, leſt we derogate from the honour of God; and in ſo doing, not pleaſe or content, but vexe and grieue the bleſſed Saints, who caſt downe their Crownes; that is, ſtrippe themſelues of all honour,Reuel. 4. 10. before the Throne of him that liueth for euer. But the Church of Rome are ſo lauiſh and prodigall in their honouring of them, that they deſpoyle God of his honour, and inueſt them therewith, committing Idolatry vnto them. And this they doe three waies principally, firſt by outward adoration; ſecondly, by inuocation; and thirdly, by repoſing their truſt and confidence in their merites and mediation.

44. Touching outward adoration, which conſiſteth in theſe things principally, to wit, in bowing the knee, proſtrating the body, dedicating Temples, conſecrating Feſtiuall daies, and making vowes to the Saints departed; all whichBell de cultu Sanct. lib. 3. outward worſhip the Romiſh Church alloweth, and the Popiſh crue affoord vnto the Saints departed: it cannot by any meanes bee eſteemed any whit leſſe then a practice of Idolatry, ſeeing by their owne confeſſion, it is more then a ciuill adoration, and being more then ciuill, it muſt needes be religious: for there are but two kinds of worſhip commanded by the law of God, the one enioyned in the firſt Table, namely, the diuine worſhip of God: and the other in the firſt commandement of the ſecond Table, which is the honour wee ought to giue to our ſuperiours. Now this worſhip of Saints muſt of neceſſity be one of theſe: but it is more then ciuill (ſay they) therefore it muſt needes bee a religious and diuine worſhip. For thus I reaſon, This worſhipping of Saints is either an iniunction of the firſt Table, or of the ſecond, or of neither: if they ſay, Of the firſt, then it is diuine and religious worſhip, for the firſt Table of the Law containeth vnder it onely diuine and religious duties, the obiect whereof is God himſelfe, and none other, as the ſeuerall precepts thereof doe declare: if they ſay, Of the ſecond, then it is meere ciuill and politike, for the ſecond Table is onely a bond of ciuill duties: if they ſay, It is of neither, thē it muſt needs be a wil worſhip, deui • ed by their own braines, and not warranted by the word of God: which is alſo confeſſed by Eckius in his Enchiridion,Eckius Enchir. Concil. Trid. decret. de Inuocat. Sanctor. and inſinuated by the Councill of Trent, when in ſetting downe that decree, it alleageth no Scripture; but onely the ancient cuſtome of their Church, conſent of Fathers, and decrees of Councels.

45. But to the poynt: I ſay, that ſeeing by the rule of Gods word, we find but two kinds of worſhip, one religious and diuine, contained in the firſt Table; the other ciuill and humane, inioyned in the ſecond: If therefore the worſhip of Saints be not a meere ciuill worſhip, belonging to the ſecond Table of the Law, then it muſt needes be religious, and pertaine to the fi • ſt and ſo conſequently Idolatrous. This twofold worſhip and no more is approued by Saint Auguſtine, Aug. de ciuit. lib. 10. who by that diſtinction of 〈 in non-Latin alphabet 〉 , and 〈 in non-Latin alphabet 〉 , putteth difference betwixt the worſhip that muſt bee giuen to God, and that ciuill honour which is due vnto men: for by 〈 in non-Latin alphabet 〉 ▪ hee mea • eth that kind of worſhip and honour, which wee may and muſt performe to thoſe that excell either in place of authority, or in gifts and graces of God, which is meerely humane and ciuill, and by 〈 in non-Latin alphabet 〉 , that d • uine worſhip which the creature oweth vnto the Creatour onely: and that former is that which he alloweth onely to the Saints: and that in that acception of the word which is before ſpecified, to wit, as it is a ciuill and humane worſhip, as appeareth more euidently by that which he affirmeth in another place, in theſe words, Aug. cont. Fauſt. li. 10. cap. 21. Colimus Martyres eo cultu dilectionis & ſocietatis, quo & in hac vita coluntur Sancti Dei homines, ſed illos tanto deuotiùs, quantò ſecuriùs poſt incerta omnia ſuperata. In which words it is plaine, that the kinde of the worſhip exhibited to Saints triumphant, and Saints militant, is all one, but the extenſion of it is greater to the one then the other, according to t • e proporti • n of gifts and graces, more apparent in one then the other.

46. But the Romiſh Doctours, and principally the Ieſuites, adde a third kinde of worſhip, yea, a fourth to theſe two; albeit therein they neither agree with themſelues, nor with their fellowes, as it commonly falleth out when men build vpon their owne fancies, (a rotten foundation) and not vpon the word of God, which is the ground of truth. For Bellarmine Bell. de Sanctor. beat. li. 1. ca. 12. ſaith, that there is a ciuill worſhip due vnto men, for ſome ciuill reſpect: and there is a religious worſhip due vnto Saints, in reſpect of their Sanctity and holineſſe, which he calleth dulia; and a diuine worſhip proper onely vnto God, which he calleth latria: and that middle hee ſubdiuideth into two degrees; the firſt, he ſaith, is dulia, propriè dicta, ſo properly called, which agreeth to the Saints; and the ſecond Hyperdulia, which belongeth onely to the humanity of Chriſt, and the bleſſed Virgin his Mother: and ſo hee maketh foure diſtinct kinds of worſhip, whereof two are without the compaſſe and reach of Gods Commandements, and therefore I know not where to place them, except in the diuels. The like doctrine is deliuered by Ʋaſques another Ieſuite, Vaſq de ador. li. 1. ca. 2. diſ. 5. Caniſ. Catechiſ. Bell. Ibid. lib. 1. cap. 14. Vaſq. Ibid. lib. 1. cap. 1. diſ. 6. and Caniſius, and almoſt all the reſt of that Ieſuiticall ra • ble: but marke their harmony; Bellarmine ſaith, that this worſhip o • Saints is Cultus, and therefore an acte of Religion, though in a ſecondary reſpect. Ʋaſques denyeth it flatly to be an act of Religion at all, but of ſ • me other vertue. Thomas Aquinas, Bonauenture, Gabriel, and Albertus, are of mind, as teſtifieth Ʋaſques, that it is one and the ſame kind of worſhip wherewith wee honour men, aduanced in ciuill dignity, and the Saints; and that the difference is in the degrees of proportion, not in diuerſity of kind. And in this they fully conſent with vs, as alſo with Saint Auguſtine, and with the truth; but this is contradicted by Bellarmine, Vaſques, and all the rabble of the Ieſuites, as may appeare in the places before quoted.

47. Paluda nus makes three kindes of Hyperdulia, the firſt due to the humanity of Chriſt, for it ſelfe; the ſecond, to thevaſq. Ibid. bleſſed Virgin; & the third, to the reſt of the Saints: but as for dulia, that he applyeth onely to that honour which we owe to all reaſonable creatures, except the damned: but this is croſſed by all the reſt. Againe, Durandus (as Vaſques reporteth) is of opinion, that the worſhip of Saints departed, and men, in ciuill dignity, proceedeth from one and the ſame vertue,Vaſq. Ibid. and differeth onely in the act applyed vnto the degrees of excellency. But Bellarmine, Vaſques, and all of that ſtampe, renounce vtterly that opinion, as I haue ſhewed. Laſtly, Vaſques that acute Ieſuite, as they brag of him, affirmeth, that the worſhip of Saints is not an act of Religion: and yet in the ſame Chapter he calleth it cultus ſacer & religioſus, A holy and religious worſhip; then which, what can be more contradictory? for if it be a religious worſhip, then muſt it needs be a worſhip of religion, and an act of religion; and if no worſhip of religion, then no religious worſhip: for coniugata (by the rule of Logicke) ſe inuicem ponunt & tollunt. And that which i • to bee noted aboue all the reſt, hee is conſtrained to deuiſe a new ſpeciall habite of vertue, to which this worſhipVaſq. Ieſ. Ibid. of Saints may be referred, neuer heard of before, neither in Morall Philoſophy, nor yet in diuinity: and that without name, and ſo without nature and being, except in the Ieſuites braine onely. Thus wee may ſee how errour, like Proteus, turneth it ſelfe into many ſhapes, and at laſt is ſtrangled with it owne halter.

48. But that this outward adoration of Saints departed is Idolatrous, appeareth ouer and aboue that which hath beene ſaid, by theſe reaſons: firſt, becauſe they aſcribe vnto them a preſence, not onely in one place, but in all places where they are worſhipped: ſecondly, a power of hearing, ſeeing, and helping: and thirdly, an ability of knowing and ſeeing the heart: all which imply an infinite power, and ſuch as is properly diuine. And therefore it is nothing but a vaine ſhift, when they ſay they giue diuine worſhip to God, and no more but a certaine kinde of ſeruice to the Saints, when in truth they giue that which is Gods to the Saints, beſides touching, kneeling, and proſtrating the body in a religious manner. Peter Acts 10. 26. refuſed to haue it done vnto him by Cornelius: and the Angell rebuked Iohn twice for offering it vnto him: if it hadReuel. 19. 22. beene lawfull, ſure, they would not haue refuſed it; for neither did Cornelius take Peter to be a God, but for a holy man: nor Iohn, the Angell for the Creator, but for an excellent creature, as euidently appeareth in the Texts; and therefore they intended not to worſhip them as Gods: yet becauſe the manner of their worſhip was more then befitting a creature, hauing in it a touch of diuine worſhip and religion, therfore it was reiected; the one ſaying, Stand vp, for I my ſelfe am a man; inſinuating, that a man muſt not bee religiouſly adored: and the other, See thou doe it not, for I am thy fellow ſeruant, implying thereby, that Angels, and if Angels, then Saints are but our fellow-ſeruants, and therefore not to bee worſhipped with any part of diuine and religious worſhip.

49. To the example of Peter, Bellarmine and Vaſques Bell. de Sanctor. beat li. 1. ca. 14. Voſques de adorat. li. 1. diſ. 5. c. 3 giue two anſwers, the one out of Hierom in his Booke againſt Vigilantius, that Cornelius was worthily corrected by Peter, becauſe he thought ſome diuine thing to be in him aboue othermen: the other out of Chryſoſtome vpon this place, that it was no fault in Cornelius to exhibite, but modeſty in Peter to refuſe that honour which was due vnto him. Bellarmine is in different which of theſe two anſwers we take; and therefore without propounding his owne iudgement, leaues thē to our choyce. and yet the one of them ouer-turneth the other; for Hierom ſaith, it was a fault in Cornelius; Chryſoſtome, that it was no fault: Hierom, that Peter did well in reprouing Cornelius; Chryſoſtome, that he did not reprooue him at all, but of modeſty refuſed the honour giuen to him. What reaſon had he to leaue theſe to our choyce, being thus contrary? It plainely ſheweth, that he knew not what to anſwere. Therefore Ʋaſques the Ieſuite renounceth Hieroms anſwere vpon this ground, that Cornelius knew the true God, before Peter came vnto him, and therefore could not erre ſo groſſely, as to aſcribe any diuinity to a mortall man, and inſiſts vpon Chryſoſtomes, that hee did it for modeſty ſake: but by as good warrant we may reiect Chryſoſtome, as he doth Hierom: eſpecially, ſeeing our reaſon is as effectuall; for Peter giues this reaſon of his denyall, for I my ſelfe am a man: which muſt needs be the medium of a ſillogiſme, thus to be concluded: No religious worſhip is to be giuen to man; but I my ſelfe am a man, therefore thou doeſt euill to worſhip me. Here is not a ſtrayning at courteſie for modeſty ſake, but a plaine renunciation of Cornelius his ſact as vnlawfull: if it had been a tricke of modeſty onely, he ſhould rather haue ſaid thus comparatiuely, I am not worthy of this honour from ſuch a man as thou art, or ſuch like: but in ſaying, I my ſelfe am but a man, he inſinuateth, that Cornelius did more then he ought to do.

50. If they ſay, I but though you thus eſcape from Chryſoſtome, yet Hieroms interpretation will hold you faſt: I anſwere, Beſides Vaſques reaſon whereby he reiecteth Hierom, that it maketh nothing againſt vs, but for vs rather, & againſt them, becauſe Hierom ſeemeth to condemne as idolatrous, all ſuch adoration of Saints, wherein any part or propertie of the diuine nature is attributed vnto them: but the Romaniſts in kneeling and proſtrating their bodies to the Saints, aſcribe the properties of God vnto them, to wit, either to be preſent in many places at once, o • to heare, being as farre remote from them as • ea • en is from earth, and to know the heart, and to haue power to helpe, &c. all which properly are proper vnto God.

51. To the example of Iohn and the Angell, the former two Ieſuites oppoſe alſo a double anſwere: firſt, that the Angell did appeare vnto Iohn in that maieſty, that he might bee thought to be Chriſt himſelfe: And therefore that Iohn was rebuked, not for the errour in his adoration, but for his errour in the perſon adored. This anſwere Vaſques names onely, and then reiects as friuolous: But Bellarmine propounds it as good and authenticall. Which ſhall we beleeue in this caſe? Ma • y, ſauing his reuerence, though hee be now a Cardinall, the plaine Ieſuite is to be preferred before him, both becauſe this anſwere is croſſed and contradicted by the ſecond; and alſo, becauſe the Ieſuite giues a reaſon of his reiection. And the Cardinall goeth to it by downe-right authority, as if, becauſe he is their chiefe Rabbi, hee may ſay what hee liſt: his reaſon is, becauſe Iohn did truely know him to be an Angell, and not God, and therefore that there was no errour in the perſon. Secondly, they anſwere, that the Angell would not now, as in time before, be worſhipped of men, becauſe now God was become man, and by his incarnation brought ſuch dignity to the nature of man, that the very Angels ſhould doe reuerence vnto it, not be adored and reuerenced by it; eſpecially of Chriſts Apoſtles, and Princes of the Church. To which I anſwere, firſt, that by this allegation it muſt needes follow, that Angels are not now to bee adored in the Church of Chriſt, howſoeuer they were before; which is contrarie to their owne doctrine, and generall tenent of their religion.Bell. de Sanctor. be • t. li. 1 ca. 13. Vaſques de adora. lib. 1. diſ. 5. c. 3 And ſecondly, if not Angels, then much leſſe the Saints, who at their higheſt, though they be made like, yet are farre inferiour to the Angels in excellency of graces, and gifts. And th ••• ly, the reaſon where with the Angell, after he had reproued Iohn, directeth him to the right obiect of religious worſhip, doth ouerthrow this expoſition: for he ſaith, Worſhip God: he doth not ſay, Forbeare to worſhip me, becauſe your nature is dignified by the incarnation of the Sonne of God: but forbeare, becauſe I am not God; and all diuine and religious worſhip belongeth vnto him. And thus notwithſtanding all that is yet ſaid, all religious kneeling and proſtrating the body to the Saints, is Idolatrous.

52. As for the dedicating Temples, conſecrating Feſtiuall daies, making vowes to them, they are all within the ſame compaſſe, and that partly for the reaſons before ſpecified, being acts of a religious worſhip: but eſpecially, becauſe theBell. decult. Sanct. li. 3. c. 4. & lib. 3. ca 9. & cap. 16. Idem, Ibid. ca. 4. doctrine of their Church is, that theſe things are ſo properly directed vnto the Saints, that the end of their conſecration is determined in them. And therefore Bellarmine reprooues their opinion, which ſay, that Temples cannot properly bee erected to any, but to God: and affirmeth, that they may be dedicated directly vnto Saints, and that vowes may bee made to them determinately; and ſo alſo Holy daies conſecrated: which cannot be any leſſe then plaine Idolatrie: ſeeing, as Saint Auguſtine ſaith, Cuiconuenit Templum, ei conuenit Aug. de ciuit. lib. 22 ca. 10. ſacrificium, to whom a Temple, to him a Sacrifice belongeth. And ſeeing the Scripture in many places teſtifieth, that vowsNumb. 30. 3. Deut. 23. 21. Eſay 19. 21. muſt onely be made to God; I am not ignorant of their cuaſion, that they doe not dedicate Churches to Saints, as they are Temples; but as they are Baſilicae, that is, ſtately buildings for memorials of the Saints: and that a Vow is made to God in ſignum gratitudinis • rga authorem, & primum principium omnium b • n • rum, as a ſigne of our thankfulnes to God the authour, and firſt cauſe of all good things: but to the Saints, as a ſigne of gratefulneſſe towards our mediatours and Interceſſours, by whoſe meanes wee receaue benefits from God. And that the honour of the holy day, though it immediately pertaineth to the Saints, yet mediately and ſecondarily it amounteth to God.

53. Theſe be Bellarmines goodly, but ſcarce godly diſtinctions: for theſe, and ſuch like as theſe are, hee vſeth as engines to vndermine the truth, and as vizards to couer the face of vgly falſhood. But they may well bee ouerthrowne with this one blaſt, that the holy Scripture neuer taught them, neither haue they any warrant from Gods Spirit: and therefore they are rather to be accounted forgeries of a frothy wit, then fruits of truth. But let vs examine them a little: A Church is dedicated to God as it is a Temple; and to a Saint, as it is a Baſilica, Why then it ſeemeth, that either ſometimes it is a Temple, and ſometimes not a Temple, according to the fancie of thoſe that approach vnto it: or elſe it is alwaies a Temple, and yet alwaies a Baſilica too, and then the honour muſt be diuided betwixt God and the Saints: let them take which they will; the firſt is impiety, the ſecond Idolatry. Againe, for Vowes, though we vow chiefly vnto God, and ſecondarily to the Saints; yet the ſame worſhip in nature is giuen to theſe as to him, onely it is not in the ſame degree: but Idolatry is to afford any part of Gods worſhip to a creature, as hath beene ſhewed. And laſtly, touching feaſt daies; if they be immediately applied to the honour of the Saint, and in a mediate and ſecondarie reſpect to God, as his diſtinction importeth, then the creature is adored not onely with the like worſhip in nature, but with a higher degree then God himſelfe. And thus the miſt which he ſeeketh to caſt ouer mens eyes, by the ſubtiltie of his diſtinctions, is quickly diſpelled, aſſoone as the light of truth ſheweth it ſelfe: and therefore as Ixion, imbracing a cloud, in ſtead of Iuno, beg at a monſtrous off-ſpring: ſo, the entertaining of thoſe cloudie diſtinctions, without deciphering them to the quicke, hath bred, and doth breed moſt of thoſe monſtrous errors in the Church of Rome. Thus we ſee, that this outward adoration is tainted with moſt groſſe Idolatrie.

54. The ſecond branch of their Idolatrie to the Saints, is, by Inuncation and Prayer directed vnto them. For, Prayer is a proper and peculiar part of Gods worſhip, and therefore not to be giuen to any other beſides, without a plaine touch of Idolatry: for the commandement of God is in the OldePſal 5 〈…〉 . Teſtament, Call 〈…〉 of 〈…〉 not vpon my •• gels or my Saints, but vpon 〈…〉 nd t ••• be alone is 〈…〉 inuocated, the reaſon following declareth, 〈…〉 d I will deliuer thee: from whence ariſeth this concluſion, he alone is to be inuocated by prayer, that is able to deliuer vs in the day of trouble: but God alone can doe that, therefore he alone is to be prayed vnto. Againe, it is the commandement of our Sauiour Chriſt in the New Teſtament to his whole Church, that it ſhould thus pray, O, our Father, not, O, our mother, nor, O, our brother, nor, O, our ſiſter, nor, O, our fellow-ſeruants, as the Popiſh Church prayeth: but, O, our Father. If there had been any neceſſity of praying to Saints, ſure, our Sauiour would here haue preſcribed it, where he ſetteth downe a perfect forme of prayer to be vſed in his Church for euer. Infinite be the places of Scripture • ending to this end; neither is there ſo much as one precept or example in the whole Booke of God, that either inioyneth or approueth Inuocation of Saints, as Caſſander confeſſeth; albeit his inference therevponCaſſand. conſult. art. 21. is abſurd, that therefore it may be done, becauſe, as there is no mandate nor example extant to warrant it, ſo there is no prohibition to interdict it: as if it were not neceſſarily required, that as all our actions, ſo our prayers ſhould bee grounded vpon faith, without which it is not onely impoſſible Iames 1. 6. Heb. 11. 6. Rom. 14 23. Rom. 10. 17. to pleaſe God, but alſo, whatſoeuer we doe, is ſinne; but ſaith is grounded vpon the word of God only, It commeth by hearing, ſaith the Apoſtle, and hearing by the word of God. How then can the Inuocation of Saints bee but vaine and vnprofitable; yea, impious and dangerous, ſeeing it is without ſaith, and ſo without all hope of Gods acceptance?

55. Suarez and Salmeron, two famous Ieſuites, confeſſe Suar. in 3. Them. q 52. d • ſ. 42. ſee 1 Salmer. com. •• 1 Tim. 2 diſ. • . §. as much as Caſſander: for the one ſaith, that we neuer reade that any directly prayed vnto the Saints departed, that they ſhould pray for them: and the other, that the Inuocation of Saints is not expreſſed in the New Teſtament, becauſe it would haue beene a harſh precept to the Iewes, and dangerous to the Gentiles. Thus, here are three, and thoſe not of the meaneſt, that acknowledge the inuocation of Saints, not to bee found in Scripture. And yet Bellarmine and ••• ius, and Coſter, and others 〈…〉 aſhamed to •• eſt di 〈…〉 laces of Scripture to prooue it: but with what impude •• y of ſpirit, and euill ſucceſſe, I ſhall not neede to ſhew, being ſufficiently diſcouered by others, and the very fight of them being a ſufficient refutation.

56. As for his reaſon which he braggeth to be vnanſwerable, me thinkes, it halts of all foure: for, becauſe we entreat Gods children here in this world to pray for vs, doth it thereforeBell. de Sanctor. beat. li. 1. ca. 19. follow that we muſt pray vnto them, being departed out of this world? By the ſame reaſon it may bee inforced, that we ought to giue almes vnto them, and entertaine them into our houſes, and waſh their feete, and comfort them, and aduiſe them, and preach vnto them: for all theſe duties of charity wee performe to Saints militant. If they ſay, Why, but they are remooued from vs, and alſo from their bodies; and therefore as they ſtand not in neede of our charity, ſo wee cannot extend it vnto them: The ſame anſwere cutteth the throte of this argument, they are ſo farre exalted aboue vs, and ſeuered from all commerce with our affaires, that though we vſed their prayers here on earth, yet it is in vaine to inuocate them in heauen, our prayers, as our deeds of charity, being not able to ſtretch ſo farre. This I take to be a ſufficient ſolution to that vnſoluble argument: Albeit, we haue alſo another anſwere in readineſſe, to wit, that there is not the ſame reaſon of the inuocation of Saints in heauen, as of the mutuall prayers of Gods children on earth, but a great difference; here we know one anothers neceſſities, there the Saints knowEſay 63. 16. 2. Reg. 22. 20. not our wants; here we are preſent with them whom we requeſt to pray for vs; but we are not preſent with the Saints in heauen, nor they with vs; and therefore the one is a fruite of charity, but the other a practice of piety and religion: here one liuing man may requeſt anothers helpe by word of mouth or letter: but inuocation of Saints is often performed by the ſecret deſires of the heart, without the vtterance of any ſpeech: here we ſtand as fellow members in our prayers, and make requeſt for each other, not in our owne names, but in the name of Chriſt our Mediatour: but when men inuocate the Saints in heauen, they make them more then their fellowes, euen mediatours of interceſſion betweene them and God. Laſtly, for mutuall praying for one another here, wee haue both an expreſſe commandement, and plaine examples in the word of God; but for praying to the Saints, wee haue neither commandement, nor example, nor promiſe in the whole Scripture.

57. But that I may leaue theſe things, and come to the poynt in hand, that Saints are made Idols by inuocation, may appeare by theſe reaſons: Firſt, becauſe they aſcribe vnto them an omnipotent power to know the heart, which is a peculiar property belonging vnto God onely, Ier. 17. 10.Ier. 17. 10. Secondly, an infinite preſence in all places, and that at once: for when one prayeth to Saint Peter at Rome, another at Paris, another at London, another at Conſtantinople, and all at one inſtant, muſt not he needs be preſent in all thoſe places, or elſe how can he heare their prayers? Thirdly, a diuine power to helpe and deliuer all thoſe that call vpon them, and that not onely from outward calamities, but from inward ſinnes and corruptions. Fourthly, a property belonging onely vnto God, namely, to bee beleeued in: for how ſhall they call vpon him in whom they haue not beleeued, ſaith S. Paul, Rom. 10. 14?Rom. 10. 14. And laſtly, a diuine worſhip, which is ſacrifice for prayer, is a ſpiritual ſacrifice of Chriſtians. Heb. 13. 13. which, as all know,Heb. 13. 13. Mal. 1. 11. 1. Tim 2. 8. Aug. de ciuit. li. 8 cap. 27. pertaineth onely vnto God. And as Saint Auguſtine well confeſſeth, when he ſaith, We doe not ordaine Prieſts, nor offer ſacrifices to the Martyrs, becauſe it is vnfit, vndue, and vnlawfull, and due onely to God alone: and againe in the ſame Chapter, becauſe not they, but their God is our God.

58. Againſt theſe arguments our aduerſaries make a ſhew of oppoſition (and but a ſhew) after this manner: Firſt, that they doe not aſcribe to the Saints an omnipotent power, or an infinite preſence by inuocating them; for they ſay, Beatifica Bell. de Sanctor. beat. li. 1. ca. 20. viſione, by that bleſſed viſion of God, they doe behold all things which pertaine vnto them to know in him, tanquam Coſter. Enchir. in ſpeculo, as it were in a glaſſe. Secondly, that the Saints helpe, not as Authours, but as inſtruments and impetrators. Thirdly, that wee may beleeue in them, though not as in God, but as in our Patrons and Protectours. And that Bellarmine proueth by Hierome vpon the Epiſtle to Philemon, Philem. 1. 5. on theſe words, When I heare of thy loue and faith which thou haſt towards the Lord Ieſus, and towards all Saints. Laſtly, that Prayer is an improper kind of ſacrifice, ſo called by a figure of ſpeech, and not ſo, being in it owne nature.

59. But all theſe are but meere ſhifts, which may in ſome ſort blanch the fouleneſſe of this errour to the dim eyes of the ignorant; yet thoſe that are quicke-ſighted, can eaſily diſcerne their falſhood: and therefore that I may a little diſcouer their iuggling, I anſwere to their obiections in order; to the firſt three things: Firſt that t • is glaſſe, in which all things are ſaid to be ſeene, is no where to be found in the Scripture, and therefore is a plaine forgerie of their owne braines: for we reade, Mat. 5. 8. That the pure in heart are therefore Mat 5. 8. bleſſed, becauſe they ſhall ſee God. From whence it may be gathered, that Viſio beatifica eſt beatitudo videntium: In the bleſſed ſight of God conſiſts the happineſſe of the Saints: but that thereby they ſhould behold, as it were in a glaſſe, all things which they would, is no where to be ſound in the Scripture of God. Secondly, it is contrary to Scripture: for Reuel. 6. 9.Reuel. 6. 9. it is ſaid, that the Saints vnder the Altar cry, How long, Lord, holy and true, wilt thou not reuenge our bloud! and Acts 2. 7. ItActs 2. 7. is not ( • aith our Sauiour-to his Apoſtles) in you to know the times and ſeaſons, which the Father hath put in his owne power. And that this is meant not onely of the Saints in this life, but alſo in heauen, appeareth by that which Chriſt • aith, Mat. 24. 23. that the Angels know not the houre of the laſt Iudgement: & if not the Angels, much leſſe the Saints: but all theſe things doe in ſome ſort pertaine vnto thē as well as the prayers of the liuing: and yet it is plaine, that they ſee them not in that glaſſe. Thirdly, if that be certaine, that they ſee in this glaſſe the prayers and neceſſities of their ſuppliants; Why doth Coſter and others affirme, that they attaine this knowledgeCoſter Enchir. by the relation of Angels? and yet they aſſigne to euery man but one Angell: ſurely, that Angel is well employed in aſcending and deſcending euery houre to carry newes to the Saints. And why doe others ſay, that the Saints are after a ſort by a wonderfull celerity of their glorified nature in euery place? This is a wonderfull celerity indeed, if it were poſſible for them to be ſo; and yet be it as they would haue it, it cannot euince an audience of thoſe prayers which are made at one and the ſame inſtant, in diuers and farre diſtant places. And laſtly, why doe ſome others affirme, that they haue this knowledge not by the viſion of God, but by ordinarie and continuall reuelation from God? If by viſion, then not by reuelation: and if by reuelation, then not by viſion. And thus, like men in the darke, they fight with one another, and whileſt they forſake the light of the truth which ſhineth in the word of God, they fall into grieuous errours, hammered out of their owne fancies if they ſay it is no matter how they know our wants▪ but certaine it is that they doe know them: they take that for granted which is the queſtion to be proued, & which by no ſufficient argument they can euince.

60. To the ſecond obiection I anſwere, that moſt ignorant perſons eſteeme the Saints, to whom they pray, as the very authours and giuers of thoſe good things which they pray for, without any reſpect vnto God, ſaue that they thinke hee hath put them into their hands to bee diſtributed at their pleaſure; and therefore they pray to one for their Horſes, and to another for their Hogs, and to a third for their Kine, &c. Yea, not onely the ſimple ſort doe this, but it is the doctrine of their Church, as may appeare by this rime in their authorized Seruice-Bookes, to the bleſſed Virgin.

Here the Virgin Marie is not made the Impetrator, but the giuer of grace: and ſo are the reſt of the Saints, as ſhall more fully appeare in the next Section.

61. To the third I anſwere, that to beleeue in a creature, is to deifie that creature. For as Auguſtine well obſerueth,Aug. Tractat. in Iohn 54. Wee beleeue the Apoſtle, we doe not beleeue in the Apoſtle: and we beleeue the Church, and not in the Church: and thereforeIdem ſer. de temp • r. 131. in the Apoſtles Creed, where we ſay, I beleeue in God; wee doe not ſay, I beleeue in the Catholicke Church, but I beleeue the Catholicke Church: whereby is plainely inſinuated, that none but God is to be beleeued in, becauſe to beleeue in a thing, is to put our truſt and confidence in that thing. As for that place in the Epiſtle to Philemon, it maketh nothing for this purpoſe; for there the word Faith is referred to the Lord Ieſus, and Loue to the Saints: neither ought Saint Hieromes authority more preiudicate vs in this interpretation, then it doth them in many ſuch like, whom they reiect as they do the reſt of the Fathers, at their pleaſures: eſpecially, ſeeing no man elſe beſides himſelfe is of that minde: at leaſt wiſe, if he vnderſtand by faith, to beleeue in the Saints, and not to beleeue them onely: the one whereof is proper to the Creator, the other to the creatures.

62. To the laſt I anſwere, that Prayer is properly one of the ſacrifices of the New Teſtament; for here the ſacrifices are not corporall, but ſpirituall, as may bee prooued in generall by that which our Sauiour ſaith, Iohn 4. God will be worſhipped in Spirit, and truth. And in particular, by comparing Mal. 1. 11. with 1. Tim. 2. 8. for whereas Malachie prophecyingMal. 1. 11. 1. Tim. 2. 8. of the Kingdome of Chriſt, had ſaid that Incenſe, and a cleane offering ſhould be offered to God in euery place: Paul ſheweth what is meant hereby, when he commandeth to lift vp pure hands vnto God in euery place. But ſuppoſe that it were improperly called a ſacrifice, yet it looſeth not the knot; for all kinde of ſacrifices, both proper and improper, corporall and ſpirituall, are due onely vnto God: for to whome belongeth a Aug. de ciuit. li. 8 cap. vlt. Temple and Altar, to him belongeth a ſacrifice, ſaith Saint Auguſtine: but no Temple or Altar, proper or improper, is to be built, or ſet vp to any but to God: and therfore no ſacrifice is to be offered but to him.

63. Laſtly, touching the authority of the Fathers, which are alleaged ſo frequently by Bellarmine, to prooue the Inuocation of Saints: and from which Caſſander would draw this concluſion, That it was not credible that thoſe holy men would admit any doctrine or cuſtome, which they ſuppoſed to bee contrary to the Euangelicall and Apoſtolicall doctrine, or detract any thing from the glory of God, or the merit of Chriſt, when as they vnderwent ſo heauie conflicts for Chriſts ſake. Here, (not to keepe the Reader in ſuſpenſe, referring a fuller ſatisfaction to this argument to a more fit place) foure things are to bee noted; firſt, that for the ſpace of two hundred yeares after Chriſt, the Interceſſion and Inuocation of Saints, were doctrines vnknowne vnto the Church: and therefore they alledge no Father within that compaſſe, ſaue Dioniſius Areopagita: Dioniſ. Areopag. Eccleſ. Hier. c. 7. Cap. 7. Eccleſ. Hierarch: which booke, as diuers other that goe vnder that name, Illyricus hath proued to bee counterfeit by impregnable reaſons. And Iraeneus, Lib. 5.Iraeneus cont. haereſ. lib. 5. contra Haereſ. who ſaith, that the Virgine Mary was made the Aduocate of the Virgine Eue: by which hee could not meane that Eue did pray vnto Mary here on earth, ſeeing Mary wasOrig. in Epiſt. ad Rom. lib. 2. & hom. 3. in Cant. Nazian, de laud. Gorgon. & Orat. 1. cont. Iulian. & Orat. de Baſil. & epitap. patris. Hier. Epiſt. ad Nepotian. Aug. de cur • pro mort. cap. 16. & 13. & in Pſal. 108. not then borne when Eue liued: nor that the Virgine Mary did pray for Eue whilſt ſhee liued, becauſe then ſhee her ſelfe was not: both which muſt needes be, if by this teſtimony the Inuocation of Saints ſhould be proued.

64. Secondly, thoſe Fathers that liued in the next two hundred yeares, ſpeake of this matter very variouſly and doubtfully, as if it were a doctrine which they knew not what to ſay to, & were not fully reſolued in. Thirdly, of thoſe Fathers which he alleageth, though in ſome places they ſeeme to allow that cuſtome which was then brought into the Church: yet in other places they diſallow the ſame. Yea, and they are diſapprooued alſo of others that liued in the ſame age. Thus true Athanaſius condemneth Inuocation of Saints, Orat. 2. & 3. contra Arianos: and falſe Athanaſius alloweth it, Sermon. in Euangel. de Sanctiſſima Deipara. Baſil approueth it, but Nazianzene doubteth of it, and Epiphanius that liued alſo about that time, vtterly condemneth i • . Chryſoſtome in ſome places ſeemeth to allow of it; in others, he ſpeaketh againſt it: and ſo doth Auguſtine, and the reſt, as you may ſee at large prooued by Chemnitius in his examine of the Councill ofChemnit. exam. de Inuoc. Sanct. Trent. And that which is not to be forgotten, they alleage many falſe and counterfeit Bookes, vnder the name of the Fathers, as Dionyſius Areopagita. Eccleſiaſt. Hierar. Athanaſ. Serm. de Sanctiſſima Deipara. Chryſoſt. hom. ad pop. 66. and many others of the like impreſſion, as the ſame Chemnitius hath learnedly and vnanſwerably prooued.

65. Laſtly, thoſe Fathers which doe defend this Inuocation, yet do not defend it as it is now practiſed in the Church of Rome: for firſt, the Fathers, if they did allow of this Inuocation, yet it was in their priuate deuotions, not in the publike Leiturgie of the Church: for it cannot bee prooued, that in any of the ancient Leiturgies this Inuocation was vſed, vntill Gregorie the firſts time (for as for that which was called Chryſoſtomes Maſſe, all know it is a baſtard brat, and not a true Child of that good Father) but in the Church of Rome it is practiſed in their publicke ſeruice, and ſo is come from a matter of priuate deuotion, to a generall practice of Religion. Secondly, the Fathers, though they may ſeeme to haue prayed ſometimes vnto the Saints, out of the heate of their deuotion; yet it was but now and then, and as it were, by the way, whereas their ordinary prayers and deuotions were directed vnto God: but in the Church of Rome the Saints are more prayed vnto, then God; he hath the leaſt, and they the greateſt ſhare in their deuotion; witneſſe the Letanie of the bleſſed Virgin Marie, and the Marie Pſalter, and their Common practice. Thirdly, the Fathers, albeit they directed their prayers ſometimes to the Saints, yet they repoſed moſt confidence in their prayers to God, and in the mediation of Chriſt, as appeareth by that which Chryſoſtome ſaith; Ad Chryſoſt. hom. 12 in Math. Deum non oſtiar • o, &c. We need no Porter, nor Mediator, nor Miniſter, to bring vs to God: ſay but, Miſerere mei Deus, &c. And in another place hee ſaith, that when wee pray our ſelues to Idem hom. de prof. Euang. God, wee obtaine more, then when others pray for vs. But the ſuperſtitious Romaniſts thinke to ſpeede better when they pray to the Saints, then when vnto God: And therefore they are not aſhamed to ſay, that we muſt appeale from the CourtBernardine in marial. of Gods iuſtice, to the Court of his Mothers mercy. Fourthly, the Fathers did not ſo much as dreame of any merits of ſupererogation which ſhould be in the Saints, and by them ſhould be communicated vntovs: but all the intereſt and benefit which we haue to & in the merits of the Saints, in their iudgement, was, by vertue of the Communion of Saints: that as the members of one body enioy the ſtrength and vigor that is in each other; ſo the members of Chriſt militant,Aug. in Pſal. 130 receiue a certaine benefit from the gifts of God, beſtowedCaſſand. conſult. de Inuoc. Sanct. vpon the Saints triumphant, and doe as it were merite by their merits, becauſe they are all members of one and the ſame myſticall body. But the Romaniſts hold, that the Saints doe ſupererogate, that is, hauing more merits then they need themſelues, doe conferre ſome of their ſuperabundance vpon their poore brethren that want. Fiftly, the Fathers, when they ſpake of praying to the Saints, did not ſpeake poſitiuely, but tropically, and figuratiuely, by hyperbolicall, and Rhetoricall Apoſtophers, as may appeare plainely in the Orations of Nazianzen, and other of their writings: But the Romaniſts conclude poſitiuely, and doctrinally, without any Rhetoricall figures, or Hyperbolicall elocutions. Sixtly, as Caſſander confeſſeth, when the Fathers ſaid to the Saints, Orate pronobis, they meant, Vtinam oretis pro nobis, Would to God they would pray for vs; and ſo they were rather wiſhes, then prayers: But the Romaniſts admit no ſuch extenuation, but flatly affirme, that wee ought directly to pray vnto them as our Patrons, Protectors, and Interceſſors. And laſtly, the Fathers relyed not vpon the interceſſion of Saints, except there were in themſelues a care and conſcience of a godly life: but in Popery, notorious, wicked, and vngodly perſons, that neuer thinke vpon amendment of their liues, but perſeuere in their ſinnes without repentance: yet doe aſſure themſelues to bee ſaued by the merits and interceſſion of the Saints. And thus, howſoeuer they make a ſhew of Fathers, to cloke their Idolatry withal; yet the Fathers, if they be rightly vnderſtood, are as much different from them, as blacke is from white. And the Fathers might bee free from Idolatrie, when as they remaine guiltie.

66. The third and laſt way whereby they turne the bleſſed Saints into Idols, is by putting their truſt and confidence in their merits and mediation: which kinde of ſpirituall worſhip is due only vnto the diuine Maieſtie, as hath been ſhewed. The truth of which aſſertion may be proued, firſt, by their doctrine, & ſecondly, by the publike practice of their Church. Touching their doctrine, to omit the impious, impudent, and blaſphemous opinions of their Monkes and Friers, who haue egregiouſly exceeded the bounds of all pietie in this point, left the Romaniſts ſhould ſay, that they were but priuate mens conceits, and not the receiued doctrines of the Church; I will onely relate ſome few ſentences out of their moſt publicke and athenticke writings.

67. And to begin with Peter Lumbard; he ſaith, that theLumbard lib. 4. diſt. 45. Saints doe intercede for vs both by their merite, and by their affection: therefore we pray vnto them, that their merits may helpe vs, and that they would will our good; becauſe, if they will it, God alſo will will it, and it ſhall be done. Thus hee makes Gods will to depend vpon theirs, and not theirs vpon Gods; and conſequently, more truſt to be repoſed in them, then in God. Alexander Alenſis, the moſt ancient of the Schoolemen,Alex. Alenſis in 4. Sentent. q. 92. me • b. 1. art. 4. writeth, that the Saints are to bee prayed vnto for three cauſes: Firſt, eyther for our pouerty in meriting, that where our merits faile; others may patronize vs: or for our pouertie in contemplation, that wee not being able to behold the higheſt light in it ſelfe, may behold the ſame in the Saints: or for our pouertie in louing, becauſe the efficacie of prayer ariſeth from deuotion: and for the moſt part, an imperfect man doth feele himſelfe more • ffected towards the Saints, then towards God. Secondly, for the glory of the Saints, that whilſt wee obtaine that which wee deſire by their ſuffrages, wee may magnifie them. And thirdly, for the reuerence of God, that a ſinner that dares not come vnto him in his owne perſon, may fly to the Saints, and implore their helps. Bonauenture affirmeth, that the Saints by their merits haue not Bonauent. in 4. ſentent. D. 45. onely deſerued happineſſe and glory to themſelues, but alſo by their merits of ſupererogation, haue power to helpe others that pray vnto them. And againe he ſaith, He that was before vnworthy, by praying to the Saints is made worthy. Aquinas giueth this reaſon for praying to the Saints; Quia vltima reducuntur Aquinas ſuple • ▪ 3 part. qu. 72. art. 2. in Deum per media: Becauſe the extremes are reduced to God by the meanes, therfore Gods benefits are conuayed vnto vs by the meanes of the Saints. Biel ſaith, that we oughtGab. Biel. ſuper Canon. to fly to the refuge of the Saints, that we may be ſaued by their merits and prayers: and he ſaith further, that God hath giuen halfe his Kingdome to the bleſſed Virgine, the Queene of heauen; as Aſſuerus promiſed to Queene Eſter: and ſo retayning iuſtice to himſelfe, he hath graunted mercy to her to be exerciſed. And vpon this ground, is that ſaying of Bernhardine, that weBernhardine in marial. Antonin. part. 4. tit. 15. muſt appeale from the Court of Gods iuſtice, to the Court of his Mothers mercy. But Antoninus, the Archbiſhop of Florence is more playne then them all: for hee telleth vs, That it muſt needs be, that to whomſoeuer the bleſſed Virgin turneth her eyes, they muſt be iuſtified and ſaued. And againe, that Chriſt is not only an Aduocate, but a Iudge: and therefore a ſinner dareth not approch vnto him; but that God hath prouided vs of an Aduocatreſſe, which is ſweet and milde, and in whom is no bitterneſſe. And againe, Mary is that Throne of grace, ſpoken of Heb. 4. 16. to whom we muſt approch with confidence, that we Heb. 4. 16. may obtayne mercy, and find grace, in the time of neede: Againe, he calleth the Virgin Mary, the gate of heauen, becauſe whatſoeuer grace euer came out of heauen into the world, came out by her meanes: and whatſoeuer thing entreth into heauen, muſt enter by her: and ſo he calleth the other Saints, Portas coeli: The gates of heauen. Becauſe by their prayers they carry vs intoSotus in confeſſ. Cathol. heauen. Sotus ſaith, that the Saints are coadiutors, and cohelpers in the worke of our ſaluation. Many ſuch-like blaſphemousSotus in confeſſ. Cathol. ſayings might bee alledged out of their ſubtile Schoolemen, whereby it euidently appeareth, that in thoſe dayes the poore ignorant Romaniſts were taught to repoſe the truſt and confidence of their ſaluation, in the merits and mediation of the Saints; yea, and that more then in Chriſt: as that publike Picture which was extant in many of their Churches doth more fully prooue: when as Chriſt our Sauiour was painted like a ſterne man caſting darts, and the people flying for ſuccour to the Virgine Mary, who interpoſed her ſelfe, and ſhewing her Sonne her breſts, receiued his darts in her garment. If this bee not, beſides Idolatrie, horrible and fearefull blaſphemy, let all men iudge.

68. But what? is the doctrine of latter times any whit purer? no verily: for the Councill of Trent, that was called in pretence to this end, to reforme abuſes in the Church, and to reſtore Religion to ſome puritie, doth approoue and confirmeConcil. Trident. Seſſ. 9. all theſe groſſe opinions of the Schoole Diuines: for thus it decreeth; that it is good and profitable, humbly to inuocate the Saints, and to fly to their prayers and ſuccour for the obtayning of bleſſing from God in Chriſt. And that wee may ſee the meaning of this Decree, the Romane Catechiſme, whichCatechiſ. Roman. was made by the commaundement of the Biſhop of Rome, doth more expreſſely affirme, that the Saints are therefore to be called vpon, becauſe they pray continually for the ſaluation of men: and God beſtoweth many benefits vpon vs for their merit and grace ſake: and that they obtaine pardon for our ſinnes, and reconcile vs into the fauour of God. And for the refining Ieſuites, they haue not yet refined this errour: for, Coſter writeth,Coſter Enchir. that the Saints are to be inuocated, both that they may mediate our cauſe to God, and alſo, that themſelues may helpe vs. Ʋiega, another Ieſuite, ſaith, that they are as it were the dores, Viega in Apocal. by which an entrance is opened to vs vnto the moſt holy places in heauen. Oſorius, another of the ſame ſtampe, affirmeth, that Oſorius • om. 3. co • ci •• . pa. 6 • 1. God giueth vs all good things by the interceſſion of the Saints. And laſtly, to make vp the meſſe, Bellarmine himſelfe, that isBell. de Sanctor. be • t. li. 1. ca. 20. more wary then all the reſt, doth not bluſh to ſay, that Gods predeſtination is helped & ſupported by the prayers of the Saints, Bell. de Sanctor. beat. l. 1. c. 20. becauſe God hath determined to vſe their prayers for the effecting of mans ſaluation. Behold here a Map of the Romiſh doctrine. Who can now chooſe but account them Idolaters, when they thus teach the people, That all bleſſings deſcend vpon them by the meanes of the Saints; and ſo encourage them to repoſe their confidence in their merits?

69. But from their doctrine, let vs come to the practice of their Church, and we ſhall ſee this more cleerely: and heere ſome few examples ſhall ſerue for a taſte; for to propound all in this kinde, would bee both tedious and needleſſe. Thus therefore in their publike Seruice Bookes, Roſaries, and Breuiaries, they pray vnto the Saints:

To Saint Paul.

To Saint Iames the greater.

To Saint Thomas thus:

To Saint Iohn.

To Saint George thus:

Here Saint George is made a Sauiour, and that from ſinne: and ſo either Chriſt is cleere put out of his office, or George ioyned with him in his office.

Againe, to Saint Eraſmus.

To Saint Chriſtopher.

To Saint Coſmus and Damianus.

To Francis the Fryer, thus:

This Frier Francis they make equall to Chriſt: and thereforePoſſeuine bibl. ſelect. pag. 295. • oz de ſig. eccleſ. tom. 2. pag. 200. they ſay, that Chriſt imprinted his fiue wounds vpon him, as if he alſo were to ſuffer for the world, and redeeme mankind, and that they were alike in all things: as thoſe blaſphemous Verſes of two ſhameleſſe Ieſuites, Turſelline and Bencius doeExue Franciſc • • unica lacera que cu • ullo: qui Franciſcus erat, iam tibi Chriſtus crit. declare.

70. What ſhould I trouble thee (gentle Reader) with any more of this trumpery? their Bookes are full of ſuch-like prayers, if any pleaſe to read them: and that we may plainely ſee, that they put their truſt and confidence in them, not onely the words doe ſufficiently ſignifie, but alſo the liberallFranciſci exuvijs (ſi qua lice • ) indue Chriſtum▪ iam Franciſcus crit, qui modo Chriſtus erat. indulgences their Popes haue annexed to the deuout ſayings of ſuch Oriſons: As Pope Sixtus hath promiſed eleuen thouſand yeeres pardon to them that ſhall ſay a certaine prayer before the Image of the Virgine Mary, beginning thus; Aue ſancta Mater Dei, &c. But to leaue the reſt of the Saints, and to come to the bleſſed Virgine, whom with Epiphanius, we bleſſe and honour, but in •• caſ • worſhip: it is aEpiphan. lib. 3. wonder into what an abominable Idoll they haue tranſlated, not her (for ſhee abhorres their impietie,) but the Idea and fancy of her, which they haue deuiſed in their owne braynes: for they call her the Queene of heauen, the Mother of mercy, the Gate of Paradiſe, the Life and hope of a ſinner, the Light of the Church, the Lady of the world, the Aduocatreſſe and Mediatrix of mankinde: yea, they ſay, that the deathBernhardinmariale. and paſſion of Chriſt and the holy Virgine, was for the redemption of mankinde; and that ſhe alſo muſt come betwixt God and vs for the remiſſion of ſinne; and that her Sonne Pet. Galatin. de arcan cathol. verit. pag. 515. and ſhe redeemed the world with one heart: as Adam and Eue ſold the world for one apple. And thus they ioyne the Virgine Mary with Chriſt in the office of our redemption, and ſo make her equall with him, which were ſomewhat tolerable, if they could ſtay there, but they climbe higher in impudency, and not onely match her with Chriſt, but ſet her aboue him: For they tell vs of a viſion, How Chriſt preparing to iudge the world, there were two Ladders ſet, that reached to heauen: the one red, at the top whereof Chriſt ſate; theSpec. exempl. d. 7. 11. 4. other white, at the top whereof the Virgine Mary ſate: and when the Friers could not get vp by the red Ladder of Chriſt, but euermore fell downe, Saint Francis called them to the white Ladder of our Lady, and there they were receiued. And a late Ieſuite hath ſet forth to the view of the world certaineCarolus Scriban. alias, clarus Benarſcius. Verſes, wherein he preferres the milke of our Lady, in many reſpects, before the bloud of Chriſt: yea, they ſubiect Chriſt, now raigning in the heauens, to his Mothers command: as it is ſung in ſome of their Churches:Gab. Bi • l lect. 80. in Canon miſſ • . Caſſand. conſult. pag. 155.

71. And this the Roſarie of the Virgine Mary doth more euidently manifeſt: for Dominicke, who was the firſt inuentor of it, ordayned that fiftie Ane Maries ſhould be recited, and at euery tenth, one Pater noſter, which together make a Roſarie: and for this purpoſe the ſame Dominicke framed fiue and fiftie Stones or Beades, and hung them together on a ſtring, betwixt euery ten little ones, one great one, and called them Patriloquia, as it were prayers to the Father; which he might more properly haue called, Matriloquia, prayers to the Mother: for here are ten Aues, to each Pater noſter. And this was the originall of praying vpon Beads. Now out of theſe Roſaries, ſprung there Mary Pſalters: for three Roſaries, to wit, an hundred and fifty Aue Maries, and fifteene Pater noſters, make one Mary Pſalter, becauſe, forſooth, the Pſalter of Dauid conſiſts of ſo many Pſalmes: and to the fraternitie of this Pſalter, and the ſayers thereof, were giuen by diuers Popes, as Sixtus the fourth, and Innocent the eighth, threeſcore thouſand yeeres of indulgence, and plenary remiſſion both from the puniſhment and fault, one, in the time of life, and one in the houre of death. Is not heere, I pray you, the worſhip of the Virgine Mary exalted aboue the worſhip of Chriſt? who can doubt of it, ſeeing the proportion is ten to one, fifty to fiue, an hundred to ten, an hundred and fifty to fifteene? And no maruell, if it bee thus in their prayers, ſeeing it is as euill or worſe in their deeds: for whereas wee haue one Church, or religious houſe, dedicated to Chriſt, we ſhall finde ten dedicated to Mary the Mother of Chriſt: and ſo the Mother is aduanced aboue the Sonne, and yet ſhe but a woman of fleſh and bloud, ſaued by her Sonne, and bleſſed by that faith which ſhee had in him, and hee the Sonne of God, as well as the Sonne of Man, the Sauiour and Redeemer of mankinde.

72. But the moſt horrible Idolatrie and blaſphemy of all the reſt, is to be found in another Mary Pſalter of theirs, compiled (as they ſay) by Bonauenture, and authoriſed in theCaſſand. conſult. pag. 155. Church of Rome: wherein they apply all the whole Pſalter of Dauid, to the Virgine Mary; and whereſoeuer they finde the name, Dominus, Lord, they put in, Domina, Lady: as for example, in the third Pſalme, for, Lord, how are my foes increaſt; they ſay, Lady, how are my foes increaſt! and in the ſixt Pſalme, for, O Lord, correct mee not in thy wrath; they ſay, O Lady, correct me not in thy wrath. And in the 31. Pſalme, for, Bleſſed are they, O Lord, whoſe ſinnes are forgiuen; they ſay, Bleſſed are they whoſe hearts loue thee, O Virgine Mary; for their ſinnes ſhall be forgiuen them by thee: and ſo cleane through the Pſalter. If any deſire to ſee the gulfe and dunghill of Superſtition and Idolatrie, practiſed in the Church of Rome, vnder the Inuocation of Saints, let him but read this one Pſalter, which alone, if there were no other argument, is ſufficient to conuince their whole Church of open and notorious Idolatrie: and that, Caſſander himſelfe confeſſeth in the place aboue quoted.

73. Thus they exalt the Virgine Mary aboue Chriſt, and equall her with God: yea, which is horrible to ſpeake, and fearefull to be recorded, they place her aboue God himſelfe: for they teach, that a man may appeale to the Virgine Mary, not onely from a Tyrant, and from the Diuell; but euen from God himſelfe. This writeth Bernardine de Buſto, about 120.Bernardine de Buſto. marial. p. 3. ſer. 3. pa. 96 Poſſeuine in Appar. ſacr. Pet. Mathaeus com. ſub conſtit. Pii. 2. pag. 20. yeeres ſince, and his booke was authoriſed by Pope Alexander the ſixt, and yet remaines ſo farre from all diſallowance, that it is approoued by Poſſeuine, as a learned and godly booke. Out of which it muſt needes follow (which I tremble to vtter) that by their doctrine, the Virgine Mary is greater then God; becauſe euery appeale is from the leſſer to the greater.

74. But no maruell, if they preferre Mary to Chriſt, that is, the Mother before the Sonne, ſeeing they doe as much to two Fryers, Francis and Dominicke. He that would ſee how Francis is matched and exalted aboue Chriſt, let him read the booke of his Conformities, and hee will bee aſtoniſhed at their madneſſe. Alſo, of Dominicke they write moſt ſtrange things, and ſuch, as Chriſt neuer did the like: as for example; Chriſt rayſed but three dead (ſaith Antoninus:) but Dominicke Antonin. part. 3. tit. 23. c. 1. • . 3. rayſed three at Rome, and forty that were drowned in a Riuer neere to Tholoſſe. Chriſt being made immortall after his reſurrection, entred twice into the houſe, the dores being ſhut: but Dominicke, being a mortall man, entred into a Church in the night, the dores being ſhut, that he might not waken the brethren. Chriſt had all power committed vnto him in heauen and earth: and Dominicke did partake the ſame power with him; for the Angels ſerued him, the Elements obeyed him, & the Diuels trembled at him. Chriſt was the Lord abſolutely, and by authority: but Dominicke principally, and by poſſeſſion. Chriſt was laid at his birth in a Manger, and wrapped in clouts to keepe him from cold: but Dominicke being an infant, would often get out of his bed, and as if hee abhorred all delights of the fleſh, lye vpon the bare ground. Chriſt neuer prayed, but hee was heard, if he would; except in the Garden, when hee prayed that the Cup might paſſe away from him, where praying according to his ſenſuall part, would not be heard according to reaſon: but Dominicke neuer deſired any thing of God, but it was graunted vnto him. Chriſt being borne, a Starre appeared in the Eaſt, which directed the Wiſe-men to him, and foreſhewed that he ſhould be the light of the world: but Dominicke being borne, and ready to bee baptized, his Godmother ſaw a Starre in his forehead, foretelling a new light of the world. Laſtly, Chriſt loued vs, and waſhed away our ſinnes by his bloud: ſo did Dominicke; for hee whipt himſelfe thrice euery day with an Iron chayne, and drew bloud each time out of his ſides: once for his owne ſinnes, which were very ſmall; the ſecond for thoſe that were in Purgatory; and the third for thoſe that liue in the world. Is not Dominicke heere in ſome things equalled, and in others preferred before our bleſſed Sauiour, Ieſus Chriſt?

75. And thus to paſſe ouer all their falſe and counterfeit Saints, which eyther neuer were in rerum natura, or were not ſuch as they make them: as Chriſtopher, George, Catherine, Bel. de beat. Sanct. lib. 1. ca. 9. and ſuch like. For it is a true ſaying of Auguſtine, or of ſome other; Multorum corpora honorantur in terris, quorum animae torquentur in inferno: The bodies of many are honoured on earth, whoſe ſoules are tormented in hell. And to omitCaict. tract. de concept. & Indulg. Bel. de eccleſ. triump. l. 1. c. 9. that the Pope may erre in the canonizing of Saints, it being grounded vpon falſe miracles: as Caietane acknowledgeth, and others; though Bellarmine be of another minde, and laboureth to prooue the contrary: but (God wot) with very ſhallow reaſons, as any may diſcerne that will but read him. To omit (I ſay) all this, by that which hath beene ſayd it is moſt cleere, that vnder the doctrine and practice of Inuocation of Saints in the Church of Rome, lyeth lurking moſt abominable Idolatry.