CHAP. I. Their vain-glorious and impious Commendations of their Saints and Orders, as S. Francis, S. Dominick, Ignatius Loyola, and the Jesuites; with the Trinitarians, the Carmelites, &c.

MAny of the ancient Heathens, as Caligula, Commodus, Helio­gabalus, nay the Physitian Menecrates, prided themselves not a little, in being held and accounted to be Gods by the people, and so to be sacrificed to: Hence the Empe­rour Domitian used to Stile himself Dominus & Deus noster sic fieri jubet. Sue­ton in Domit. Sect. 13. Lord and God: to which L. 5. Epigr. 8. Martial alludes;

Alexander would be worship'd with divine Honour, and thought him­self the better man, for being call'd the Son of Q. Curt. l. 4. Sect. 7. Jupiter: fit Deities to be attended upon by such Priests as Caligula's Pazel. Mel­lif. Hist. part. 2. p. 142. horse.

This Caligula used to threaten the Air if it rained upon his sports, as Xerxes [Page 2] would have the Seas whipt, because not presently calm at his command; as if they were related to the King of Catona, who swears at his Coronation, that during his Reign, it shall not rain unseasonably, neither shall there be Pestilence or Famine. Nay, even of late days the Epist. Indicae, pag. 121. Persians worship'd their Emperour Xoa as a God; and the water wherewith he washed his feet, they accounted as holy, and a certain Cure to all Diseases.

'Tis pretty to observe with what Thundring and Impertinent Titles▪ some of the petit Kings in Asia and other places do attribute to themselves, as if they were Lords of the Sun and Moon, terrible to those who never heard of them; & though their Dominions be but of small extent, yet would grudge not to be thought Gods, and Conquerours of the whole world: like the great Edw. Terry's voyage, p. 367, 368. Mogol, that sleighted and despised Mercator, for allow­ing him in his Maps no greater Share in the world, of which he thought himself the Supream, and all other Princes but to truckle under him.

At these and such like extravagances we are apt to smile, and to censure not onely as foolish but profane, and pitty the ignorance and credulity of such Pagan Fondlings; and yet in the mean time, those who account them­selves the onely Christians are too guilty of the same folly.

'Twould make a man bless himself, to hear the strange Encomiums that the Minorites give to their Patron St. Francis, whom they fancy to have been as it were like Batth. de Pisis lib. con­form. Epitomi­zed in several Languages; and here I follow the French and Latine, most common to be had, and cald L'Alcoran des Cordeliers, p. 137. Adam in his Innocency, and to have observed and kept the Id. pag. [...]. & 160. & pag. 45, 46. Gospel exactly to a Letter, not breaking so much as a Tittle or jot of it: and for miracles, they would have you believe that he far out did our Saviour; for if we do but peruse Bartholomeus de Pisis, we may easily perceive how short they make Christ to come of him for number in every sort: And in other Qualities they would not have you to suspect that there was any difference.

As for his body, they say there was no disagreement, he having exactly the Id. p. 4, 5. 299. Villegas. Octob. 4. Guil. Gazet. To. 2. p. 513. wounds bestowed and imprinted upon him by Christ, which the Leo [...]. Coqua­us Antimorn. To 2. p. 245. Coest [...]tean p. 1117. Pope by Bulls commands every Christian to believe. And farther, St. Francis must not be onely like Christ in these wounds and passion, but in L' Alcoran, part. 2. pag 62. Life also; for our Saviour (if you will believe their Legends) had made him like to himself in Id. lib. 1. p. 18. all things, and a Roll from Heaven de­clared him to be the Hic est gra­tia Dei. Ib. Grace of God: Nay, that all might agree, they entitle him Id. l. 1. p. 268. Jesus of Nazareth King of the Jews. Thus would they make our Saviour and him so like one another, as if the difference lay onely in the Cloaths: to which purpose Horatius Tursellinus the eloquent Roman Jesuit thus compares them:

Which I finde thus Translated by Doctor White:

And another Italian Jesuit Fran Benc. Ca [...]m [...]um, lib. 4 pag 203. Tho. Boz [...]us de si [...]s Eccl [...]s. Tom. 2. lib. 15. cap. 3. Franciscus Bencius, noted amongst the Romans for his Oratory and Poetry, thus also sings the comparison.

Which the former Doctor White thus renders:

This Carm. l. 4. pag. 202, 203. Bencius hath also another Copy of Verses upon the Picture of St. Francis, much to the same purpose, as if Christ and he were so alike, that he could scarce tell whose it was.

Besides these, with them St. Francis is of such concern, that they will tell you that there is scarce a Book in the Bible, but hath several Prophecies of him. Thus they tell us that the Angel in the 7 [...]2. Revelations having the Seal of the living God, was this L'Alcaran, l. 1. p. 27. 269. lib. 2. p. 43. Francis: that St. Paul, meant Id. l. 1. p. 27. him, when he said Gal. 6. 17. I bear in my body the marks of the Lord Jesus. That Id. lib. 1. p. 269. he was that Man in 9. 4. Ezekiel which by Gods appointment set marks upon the fore-heads of them that sigh, and that cry for all the Abominations, &c. That he had the Id. pag. 35. wounds, according to this saying of Christ Joh 8. 56. Abraham saw my days and was glad; and is not this an excellent Catholick Exposition? That in the Preacher 'tis said of Id. lib. 1. p. 11. and 160. him (though the Text nameth Abra­ham) Eccles. 44. 19, 20. In glory there was none like unto him; who kept the Law of the most High. That Gen. 1. 26. Let us make man after our likeness, was meant Id. pag. 12, 13. St. Francis; in which place Pisanus hath many other fooleries.

To proceed, they Id. l. 1. p. 203. tell us, that as by Adams fall all Creatures re­beld; so to St. Francis are they subject, because he kept and fulfild the Laws of God: so that it pleased God that all things should obey this Fryar: hence they affirm that he might deservedly say, All things are given to me of my Father. Farther, that this Saint was Lib. 1. p. 22, 23, 24, 25, 26, &c. figured out to us, by Joseph, Isaias, Jonas, Isaac, Samuel, Job, Abraham, Salomon, Moses, David, &c. the Cherubins, Angels, Arch-angels, Powers, Dominions, &c. all the Apo­stles, &c. That Christ himself Prophesied of his L'Alc. l. 2. pag. 43. Order when he said, Luk. 12. 32. Fear not little Flock, for it is your Fathers good pleasure to give you a King­dom. And that he also meant these Minorite Fryars, when he said, Matt. 25. 40. In as much as you have done it to one of the least of these, you have done it unto me. A ridiculous allusion from the Latine word Minores.

'Tis said of Gab. Prateol. Elench. Haeres. l. 5. Sect. 19. pag. 168. Eunomius, that he taught that all who believed his Euno­mian Tenets should be saved, though they committed never so many sins. I will not say that the Franciscans do positively teach the same of their Or­der, though they offer very fair for it, when they assure us that Francis Gonon. Chron. S. Deiparae, p. 217, 218. L' Alcoran, pag. 205, 206. desired that all the sins which were confest might be pardon'd; and that Christ admitted of the Request, but bid him go to his Vicar the Pope for farther Authority; and that L' Alcoran, lib. 1. p. 313. 195, 196. whosoever affected the Franciscan Order, though he were never so great a sinner, should have mercy: and lastly, that no man who dyed in one of their Nullus qui moreretur in habitu est dam­natus Barth. a Pisis, lib. con­form. lib. [...]. Fruch. 9. fol. 130. col. 4. Frocks or Habits should be damned. Upon which pretty fidelity, many from the Highest to the [Page 4] Lowest have industriously procured their departing bodies to be wrapt in a Franciscan garb.

If all this be true, I shall not so easily question what they tell us, viz. that all the L' Alc. l. 1. p. 17. vertues that all the Saints as well of the Old as New Testament ever had, were met together in St. Francis: that he was better then all the Ib. pag. 45. Apostles; of which they give us a doughty reason, viz. they left but a Ship and some such things, but Francis left all; nay, threw off his Cloaths, and went naked for Christs sake: a good sign that he was of the Ranters Religion. As for St. John the Baptist, he must not by any means come in Competition with their Francis; for which one of their Reasons is this, because Joan. verbum de poenitentia accepit à Domi­no, Fran. à do­mino & à Papa, quod plus est. Id. p. 36. he received the word of Repentance onely from the Lord, but St. Francis received it both from the Lord and from the Pope, which is a great deal more.

Wherefore methinks it might savour of presumption in St. Peter and St. Paul to come down from Heaven to meet Francis at Rome, and to pre­sume to Ib. p. 19. kiss and embrace him, as if he had been but their equal and familiar. But well might Fryar Giles say, that men should never name the word St. Francis, but they should lick their Ib. pag. 75. lips after it; and well might such a Crowd of Ib. p. 250. Angels guard and incompass him when dead, that the Devils, though greatly indeavoured, could not come for the throng, within ten miles of his Corps; and in Heaven he sits in the Pag. 44. 293. same Chair whence Lucifer was thrown down: and why not? since they tell us that God obeyed Ib. p. 203. Francis in all things whilst he was upon Earth.

Many other Sottish and Impious Extravagancies concerning this Saint, might be mustred up; but I shall leave him to the consideration of the ju­dicious, and the Hyperbolies of his followers.

Nor is it this Francis alone, but the People of his Order have also been pretty Fellows. Fryar [...] Alc. p. 96. Rinaldus they say was carried in a cloud to Paradise; where Enoch and Elias being informed that he was a Cordelier, skipt and danced for joy, and went about with him, and shewed him all the Rarities there. The same blade longing to see Daniels Tomb in Babylon, which they say was kept by Dragons, an huge Dragon (which they sup­pose to be an Angel of God) sweept him up in his Tail, carried him thi­ther, where for manners sake he onely took a finger from the Prophet, and so was brought home safe and sound again as he was carried, and his heart never at his mouth all the while.

Fryar Id. pag. 125. Suffian when sick would take no Physick but from the Virgin Mary, who thrust into his mouth a whole box full of heavenly Syrrops by spoonfuls, and then giving him a little out of another box (the greedy­gut having eaten all the former) he was so enlightned, that he perfectly saw in the book of Life, the names of all those who should be saved. What need I tell you of Fryar Id. p. 146. Benet, who they would make you believe was Butler to the Virgin Mary, but they never tell us where the Cellar was? and suchlike fopperies, since 'twill be easily judged that I do it but in Drollery, and then will they judge me never to be capable of those blessings, which they attribute to the lovers of this Order; but rather condemn me to the punishment of the poor Id. pag. 174. Florentine, who they say having no affection for the Franciscans, was decreed to have two Hammers continually knocking him on the head: and this punishment they assure us, is to continue to him till the day of judgement.

These and many other such like stories may be read in L [...]ber Con­formitatum S. Francisci c [...]m [...]. Bartholomeus Pisanus, a Book approved of by the general Chapter of the Franciscans at Assist, 1399. who declared, that after their diligent search, they could finde [Page 5] nothing in it worthy of correction or amendment; and so 'tis intitled the Golden Book, and hath been several times printed with approbation. Hen­ricus Sedulius hath writ a vindication for it, and Martyrol. Francisc. IV Novemb. Sect. 4. 5, 6, 7, 8. Arthurus à Monasterio will have nothing spoke against it, but commends the Author as worthy of IV Octob. 11. belief; and so I hope one may the more freely present them with that, they so much magnifie.

Nor have the Predicant Fryars less extolled their Patron St. Dominick, Vid. Antonin. Archp. Flor. chron. part. 3. tit. 23. who (as they say) had power over all Celestial, Terrestrial and Infernal things; and that both Angels and Elements did serve and obey him: that he shew'd an easier way to Heaven than St. Paul did; and that the Prophet intended this Dominick, by the Zech. 11. 7. Staff of Beauty, as he did St. Francis by the bands: and ten to one but he thought of both alike. God they say never denyed him any thing that he Nic. Jansenius vit. Domin. l. 2. c. 3. p. 119. asked: that he received the Holy Ghost with the same glory of a flaming Id. l. 1 c. 8. p. 56. Tongue as the Apostles did, and had also the gift of Id. l. 2. c. 11. p. 170. Tongues given him by Inspiration.

They go on and tell us that St. Dominick himself never committed Id. l. 2. c. 14. p. 188. Villegas flos Sanctorum. IV August. mortal sin from the day of his birth; and the other Fryars of his Order ex­actly Villegas ib. imitated the Apostles in Life, Works and Miracles. And what favours might not St. Dominick be capable of, since he was seen to proceed from Gods Nic. Jansen. l. 2. c. 14. p. 190. breast, but Christ onely from his mouth? And by this way of Nic. Jans. l. 2. c. 14. Anto­nin. part. 3. tit. 23. Nic. Jans. l. 2. c. 12. p. 179. comparing do they make our Saviour and this Fryar contend as I may say for superiority, and yet in Miracles Dominick carries the day.

Nay, so great was the Virgin Maries affection (as they say) to this Spa­niard, that not long since, even within the memory of man, viz. 1606. the Fryars of Soriano in the farther Calabria in Italy, not having a Picture of their Founder Dominick; she with Mary Magdalene came from Heaven, and with their own hands presented them with his Picture, which she bid them hang up in their Chappel; and for ought that I know there it yet hangs, and if you will believe them, cures the blinde, lame, and such like diseases, and miracles. Nor do I know any reason, why this Picture might not do as pretty feats, as well as the very Nic. Jansen. p. 242. dust at Calervega in Old Castile, where he was born? (though I think Phil. Briet. Geogr. Tom. 1. l. 5 p. 298. some doubt of the place.)

And if this do not shew her love sufficient, they will tell you other stories, as that she preserves the Fryars of this Order, safe and sure from harms-way under her Ben. G [...]non. Chron. B. Virg. p. 212, 218, 223. Mantle; and that by her Intercession she hath obtain'd of her Son, that none of this Order shall continue long in Id. p. 221. mortal sin; and several other such like Tales for old Women to pass away the time withal.

Neither will their back-friends the Jesuits be wanting in magnifying their Founder and Order, as that their Imago pri­mi Saeculi soc. Jesu, p. 64. Valderama serm. Society was not of humane Invention, but proceeded from Christ himself; that the first Colledge of it was in the Womb of the Virgin Mary; that instead of Act. 9. 15. St. Paul, their Patron Ignatius Loyola was him, whom Christ declared should carry his name before the Gen­tiles, as the Portugal Doctor de societatis Origine, p. 14. Jacobus Payva would perswade the world, that this is an Order which the Prophet Is. 65. 22. & 18. 2. Isaiah hath several times pro­phesied of, as the Jesuits of Imago pri­misaeculi soc. Jesu, p. 25. & 60. Flanders testifie: and that God the Father was seen to commend this Order to his Son Jesus, by way of Pro­tection.

Valderama, Deza and Rebulloza, though of other Orders, have in their Sermons extoll'd this Ignatius to a wonder, as that the name of Jesus was I know not how imprinted in his hands; that he did greater Miracles than others; for as Valderama saith, Though Moses did great wonders with his Rod, and that was onely by the vertue of the name of God written on it; [Page 6] and also what the Apostles acted, were onely by the power of the name of God: But as for Loyala the Founder of the Jesuits, he onely by his own name writ in a piece of Paper, did more Miracles than Moses and all the Apostles; which was admirable. Nay, that as long as he lived his acti­ons were so holy, that none but Popes, as St. Peter; none but Empresses, as the Mother of God; none but some Soveraign Monarch, as God the Father and his Son, had the happiness and favour to behold them. And that which was spoke of our Heb. 1. 2. Saviour, Pedro Deza applies to the Institu­tor of this Order, telling his Auditors and the world that—In these last days, God hath spoken to us by his son Ignatius, whom he hath appointed Heir of all things.

'Tis true, these three Sermons of Valderama, Deza and Rebulloza, were 1 Octob. 1611 censured by the Sorbonists at Paris; but within nine days after, Fran­cois Solier a French Jesuit [and one well known for his many Translations, and who also turned these three Spanish Sermons into French] writ against this Sorbone-censure, accusing the Faculty of Paris, of Le [...]tte justi­ficative, p. 25, 32. Ignorance, Im­pudence and Malice, and that they acted more by Passion than Reason. And a little after this, Jaques de Montholon, though there might be some probable Reasons that the true Author was the noted Jesuit Peter Cotten Confessor to Henry the Fourth; but be it who it will, under the name of Montholon was a large Plaidoy [...] pour les Je­suites, p. 462, 463. Apology writ for this Order, which towards the latter end hath also a Vindication of these Sermons, and that printed too by publick Authority: and lastly, that they were received with ap­plause and approbation, needs no farther evidence, than their several Im­pressions and Translations.

But besides these, others are not ashamed to tell us, that God did often Imago primi saecula soc. p. 584. Exod. 33. 11. talk with Ignatius Loyola, as he talked with Moses face to face, and as a man speaks unto his friend; that the Virgin Mary is such a Patroness of this Order, that she Hieron. Platus de bono statu Religiosi, l. 1. c. 34 p 108. Imago soc. J [...]s. p. 1. [...]0. preserves it also under her Mantle or Garments: And which is more, that God hath granted the same benefit to this Society, that was formerly bequeath'd to the Benedictans, that for the first three hundred years, not any that dyed in this Order, should be Imago societ. Jesu, p. 648, 649 damned. And so much for the Jesuits and their Founder Ignatius Loyola, whose life I have writ formerly in another Treatise.

They tell us that Pachonius was in that esteem with God, that an D [...]ultius [...]r Exempl. cap. 7. tit 77. Sect. 1. Angel from Heaven brought the Rules for him and his Brethren to live by: But the Trinitarian Fryars go a little higher, affirming that the [...]. [...]. Hist. de B [...] [...]ie & de les C [...]sai­ [...], [...] 6. c. 1. Sect 2. p 466, Father, Son and Holy Ghost, were their Founders and Institutors; which in part is hinted at by these Verses so common amongst them, and for ought that I know, may yet be seen over the Door of their Cloyster in the Suburbs of Arras in Artois, and several other of their Covents.

The truth is, this Order of the Trinity, begun by two French-men, betwixt four and five hundred years ago, [though I shall not give too much credit to the Miracles they say occasioned it] was upon a Charitable Account, viz. to redeem the Christian Slaves from the Turkish Tyrannical Bondage; whereupon I shall willingly agree with Ca [...]a [...]. glo [...] ­mund [...], part. [...]. [...]. [...]3. Cassanaeus, and his Arch-bishop [Page 7] Antoninus of Florence, that this Order should have preheminency above the rest. But I fear of late days the Slaves are not so much regarded as their own preferments.

Though the Carmelite-Fryars will not draw their Institution so high, yet they plead pretty fair for Antiquity and continuance, by affirming the Prophet D' Avity discours de l'Origine de toutes les Re­ligions, Sect. 26. Elias to be their Founder, and that their Order shall remain to the end of the world; which grand Priviledge [as they say, the Virgin Mary Gonon. Chron. p. 319. told one of this Fraternity] the Prophet desired of our Saviour Christ, at the time of his appearance to him in his Mat. 17. 2, 3. Mark 9. 2, 3, 4. transfiguration on the Mount.

But this is not all the benefit belonging to these people, for they assure us that all of this Society shall stay no longer in Purgatory, than the next Saturday after their death; and this they publickly Vid. P. du Moulin De­fence de la foy Catholique, Article 21. p. 441. printed in cer­tain Theses at Paris (8 Octob. 1601.) and mainly defended by Doctor Cayer. Besides this, they tell us that the Virgin Mary perswaded Fryar Francis to enter himself into this Order, and then in Heaven she would give him a Crown of Flowers, which she then shew'd him; and that he obeying this advice, because neither himself, nor their Covent at Siena through poverty, was able to buy him an Habit, an Gonon. p. 203. Angel very freely came and gave him one. And lastly, that she appear'd to our Country­man Simon Stock (so call'd from his Jo. Pitseus de Scriptor. Angl. p. 345. living in a hollow Stock or Trunk of an Oak) General of this Order, holding a Scapulare in her hands, positively assuring him, that all the Carmelites who dyed in that Habit should be Gononus p. 256. saved.

Here might I tell how the Premonstrensian Monks (so call'd from the Village Premonstré in Picardy, whither their Founder Nortbert Arch-bishop of Magdeburg retired himself for Devotion) affirm they received their ha­bits Gonon. p. 159. from Heaven by the Virgin Mary. And here might I shew how the Cistercian Monks (so call'd from Cistertium (Cisteaux) in Burgondy, where they began) for all this, affirm the Virgin Mary to be kinder to them than others, by Id. pag. 156. protecting them under her Arms, and Cloak or Mantle: and many such like fopperies of other Orders; but this may serve for the present to give the Reader a taste of their Fooleries, in the too too much magnifying of their respective Orders and Societies.

CHAP. II. Thinking to honour their Religion, the Romanists relate, 1. several ridiculous Stories to the abuse of the B. Virgin Mary, 2. and childish Fopperies, to the reproach of our Saviour Jesus Christ.

THe hardest Students have their Intervals, and the greatest Scholars SECT. I. Several ridicu­lous Stories to the abuse of the B. Virgin. will now and then have a frolick or crotchet to divert their more se­rious thoughts. Methinks it was not amiss in Mr. Geast (formerly of Cam­bridge) when under the Parliamentary persecution, and their Prisoner, for his Loyalty and Honesty, to throw away an hour or two, to finde out a Mystery in their abominable and treasonable Presbyterian-Covenant, viz. that the number of the words in its six damnable Articles, agrees with the number of the Beast, 666.

The Learned Thomas Lansius pleas'd himself in these two opposite Consult. Ger­man in Prefat. [...]d Lectorem. Verses; the one exhibiting a Catalogue of good things, the other of bad:

and took the pains to know how many alterations they would indure, by which he found out that either of them, by the transposition of words might be changed (excluding bona or mala) XXXIX Millions, DCCCC Hundred, XVI Thousand, and VIII Hundred times.

And Bernardus Bauhusius the Poetical Jesuit of Antwerp made this Verse of our Saviour, ‘Rex, Dux, Sol, Lex, Lux, Fons, Spes, Pax, Mons, Petra, Christus. Epigram. lib. 2. pag. 39.’ which he saith may be converted 3628800 times. And in honour of the Blessed Virgin Mary, he composed this Verse, ‘Tot tibi sunt dotes Virgo, quot sidera Coeli,’ which he saith may be changed a thousand twenty two ways according to the number of the Stars: And Erici de Puys (Puteanus) bestowed a great deal of time and Paper to prove it; yet as he might increase his number of the Stars, so (if the Verse will bear it) might he the changes too, if Lan­sius his account be true, that VIII words may be varyed 40320 times: Nor need any of these seem strange, when we consider what variety and mul­titude of Languages and Words are composed of XXIV Letters.

Against such commendations as this of the Virgin Mary I shall say no­thing, leaving every man to imploy his Ingenuity upon what he pleaseth. But for any to think they can or should advantage her glory, by fathering a thousand lies and fopperies upon her, is beyond reason: so far are they from being advantagious to her honour, that they must be abomi­nated by the judicious, and ridiculous to the very Vulgar.

'Tis no great honour to her, that they tell us, she was so familiar with some men, as to come down from Heaven to be marryed to them. Thus they tell us, how she went and held a young mans Horse, desired him to take her for his Caesa [...]ius l. 7. [...]. 33. Specul. Exempl. dist. 6. Sect 63. Wife, and forced him to kiss her, the man being unwilling; and then very carefully held his Stirrups, whilst he mounted again on Horse-back. And another time Gonon. Chron. B. Vi [...]g. pag 142. espoused her self, and that with a Ring too, to one Robert, whilst he was yet in his Mothers Womb. Another time they say that a Vid A [...]ds. Ri [...]t. Apol. pro B. Virg. l. 2. c 15. p. 367. Brother to a King of Hungary going to be married, she was troubled at it, because he seemed not to accept of her. Again, how a young man Ib. p. 3 [...]6. married himself to her, and put a Ring on her Fin­ger; and afterwards he marrying another woman, and being in bed with her, she came to him, shew'd him the Ring, upbraided him for his faithles­ness; for which another time she whipt him to the purpose. And as bad as these is another Tale which they do confidently tell us, in short thus: Two Angels conducted the Virgin Mary to one Hermanus, to whom they agree Vid Rivet. p. 363, 364. to marry her; to which purpose they bid him draw neer: he, though he had a months Inc [...]tabat a­m [...], pud [...]r retin [...]bat minde, yet through shame seemed unwilling; for though he had been very [...]am [...]si Vi [...] ­gine familia­ [...]ss [...] [...]huc us [...]s [...]ss [...]. familiar with her, yet he thought it odd to be so coupled with her: At last he takes some courage, and on he goeth; but a­gain he falls off, and fancying it an odd business, at this the Angel takes [Page 9] hold of his hand, and, will he, nill he, by main force joyn'd it to the Blessed Maries right hand, and in these words married them together, Hanc ego ti­bi virginem, uti olim B. Jo­sepho desponsa est, despondeo, jubeo (que) no­men sponsi si­mul cum sponsa accipe­re, ac dein­ceps Josephum nominari. I espouse this Virgin to thee, as she was formerly espoused to holy Joseph, and command thee with this thy Wife, to take upon thee the name of an Husband and of Joseph.

But because there is few satisfied with a bare Marriage, they will have her to be much given to kissing too. To which purpose I told you formerly how they say, she beg'd of a young man to buss her, and Accede ad me, & da mihi Osculum, & coegit cum. Caesar, l. 7. c. 33. made him do it whether he would or no. Another man (Gononus tells us) she Collum me­um brachiis suis stringens, dedit mihi o­sculum, p. 297. hug'd about the neck and kist him; and the same familiarity and ceremony (and I should be apt to think it the same story, did not my Author make almost an hundred years difference between them) did she use to another Ib. pag. 207. Caesar, l. 7. c. 51. Cistertian Spanish Monk. To another of the same Order, whose name name was Gonon p. 235. Abundus, she gave her hand to kiss; but this not satisfying her, she also went and kist him, as she bust the Id. pag. 525, 526. cheeks of Stephanus Justi­tius, whom she also perswaded from that severity and abstinency of body which he formerly used.

But as if marrying and kissing were not enough, she must also afford the benefit and happiness of her Brests: Thus they say she pull'd out her Dugs to pour her Milk Gonon. p. 374. into the mouth of her Friend Alanus. Thus she let Abbot Dauroult. cap. 2. Tit. 41. Sect. 2. Gonon. pag. 131. Fulbert suck her Brests, and with that frankness, that his Cheeks were all besmear'd with her Milk. And to another Gonon. p. 132. Priest she did the same favour. Nay, rather than fail of love-tricks, her very Gonon. p. 172, 173, 174. Image or Statue could several times afford some drops to the comfort of St. Ber­nard, to advance his Eloquence. And she was as they say so kinde too, as to lye in bed Vincent. spec. Hist. l. 7. c. 87. between a man and his wife, the first night of their Marriage.

Nay, as if all this were not enough, they would make her a Patroness (for ought that I know) to whoredom. For thus they glory of her, that one Beatrice a Nun, having stole from the Nunnery, and play'd the errant Caesarius, l. 7. c. 35. Whore for fifteen years together; the Blessed Mary supplyed her place all the while in her likeness and habit, that it might not be known that the Nun had been so wicked. A pretty while and honour to her, to be absent from Heaven, playing the drudge upon Earth, in behalf of such an Whore. Another time they say, a certain Vincent. Spe­cul. Histor. l. 7. c. 86. Discip. de Mirac. B. Virg. Exemp. 24. Abbess being got with Childe, and in great perplexity how to keep its knowledge from the rest of her Nuns, who bare her a grudge; the Virgin Mary, to hide the shame, and save the credit of the Strumpet, descended from Heaven with two Angels, whom she commanded to play the Mid-wives, and then to carry the Childe in her name to a certain Hermite, to keep it till it was seven years old. Another wench they tell us of, who being Vid. Rivet. Apol. pro B. Virg. l. 2. c. 15. p. 375. over-kinde with her Master, her Mistress the goodwife offended at this abuse, had a minde to be revenged on her; but the Virgin Mary bid her let her alone, because she belong'd to her. Nay of late days, within these forty years, viz. 1627. they tell us how a Neapolitan Gononus pag. 525. Whore, dying suddenly at Anagni in Compagna di Roma, had the favour shew'd her by the Virgin Mary to be restored to life again, that she might confess her sins and be happy in Heaven. And so she saved the life of another Id. pag. 221, 222. Harlot.

What shall I say of her other love-tricks they father upon her? of her giving Alanus a Gononus, pag. 374. Ring made of the Hair of her own Head; of her bringing Caesar. lib. 7. cap. 32. Bread from Heaven to give to another; of her giving Coe­lestial Ib. l. 7. c. 48. Spec. Exemp. dist. 3. Sect. 28. Electuary by spoonfuls to a company of Monks, onely neg­lecting one for his studying of Physick: Of her coming from Heaven with St. Catherine and Mary Magdalen, to I know not what poor Dauroult. c. 2. Tit. 41. Sect. 3. Indian Wo­man, [Page 10] spreading a Cloth on the Table, and feeding her with I know not what.

Would they not have us to think that they work and labour at their re­spective Trades in Heaven, as we do upon Earth? when they tell us that the Virgin Mary brought a Specul. Ex­empl. dist. 4. Sect 6. Garment thence and gave it to Boniface. That she brought another out of Christ's De Thesauris filii mei. Al­phons. de Car­thag. Anace­phal. Reg. Hispan. cap. 38. Jo. Mariena, Hist. Hisp. l. 6. c. 10. Treasury, which she gave to S. Ilde­phonsus, Arch-bishop of Toledo: but whether it is now kept in that Gononus, pag. 96. City, or in Jo. Eus. Ni­eremburg de Mirac. Euro­pae, l. 1. c. 18. Oviedo in the Asturias; let them agree about it, I shall let it alone, as doubting to finde it in neither; yet this Garment probably might be made on earth, since Ib. Nieremburgius tells us, that some are of opinion, that our Saviour ware it himself, when he first celebrated the Sacrament of the Eucharist. But they tell us nothing to the contrary, but that the Ib. Girdle which she gave to a Priest, [and as they say, is yet to be seen at Tar­tosa in Catalonia] was made in Heaven, but by whom I know not.

What can I say against the Cistertian Monks? since she was so favourable to them, who used to wear black Habits, as to come from Heaven, and bring a white Cowl or Hood with her, & put it on the head of their second Abbot Gonon. p. 154. Albericus; at which instant all the Cowls of the Monks singing in the Quire, were also miraculously turned white; which colour they have kept ever since. Thus Id. p. 177. Specul Exem­pl. dist. 9. Sect. 122. Thomas of Becket received another Garment from her. Thus she gave a sweet-sented, curled or crisped skie-colour Vail to Gonon. p. 351. Lyuvina: Another of Cloath of Gold to Francisca, put it on her, and laid her head in her lap. And another time brought a rich Id. pag. 322. Crown from Heaven, and placed it on the head of St. Brigit. As she be­stowed a Id. pag. 202. golden Cross upon Waltherus.

Besides this, would they not have us to think that there are brave Gar­dens and Flowers in Heaven? when they tell us, that she brought thence two baskets full of Specul. Ex­emp. dist. 9. Sect. 117. Roses, and gave to two women as a proof of their pure Virginity. And another time walked along by a Fryar, being stuck about with white and red Roses, and having a Id. dist. 9. Sect. 118. Chaplet of Roses on her head, which look'd as fresh as if they had been newly pluck'd from Paradise. Another time brought a Co [...]on. p. 209. Garland of Flowers, and put it on the head of a German Woman call'd Mary. But methinks she was most kinde to Jacobus Calipetus, who Id. pag. 459 dying, and it seems none of the greatest Saints, she at last procured some way or other that his soul should be re­stored to him again; and being thus alive upon earth again, he made himself a Caelestine Monk [so call'd from their Founder Pope Caelestinus the Fifth] where they say he lived very godly, and did a great many pretty Miracles; and one time whilst he was celebrating Mass, the Virgin Mary went into the Chappel with a troup of Saints and Angels, and placed a Gar­land of Flowers upon his head: And this not long since, for he dyed the second time, but Anno 1538.

Besides these, we might question from what Apothecaries Shop in Hea­ven she procured the formerly-mentioned Electuaries, or the strange Caesar. lib 7. cap. 19. Oyntments wherewith she anoynted and cured the wounded leg or knee of the German Nun. But letting these pass, what honour do they do her when they make her a drudge? as to come from Heaven with many Saints and Angels to assist Catherine of Siena to make Gonon. p. 323 bread. Another time to descend with a company of she-Saints, to some Monks working in Harvest, whom she kist and embraced, and with Dauroult. c. 2. [...]it. 41. Sect. 4. Goton. p. 168. Spec. Exempl. dist. 3. Sect. 24. Towels (which they brought down with them) wiped the sweat, durt and dust from their faces. A­nother time to get all the sweat of the labouring Monks and put it into a Specul. Ex emp. d [...]st. 9. Sect. 103. Vessel, because it afforded a pleasant smell to her and Christ. Another time to come from Heaven to Nicol. J [...] senius vita St. Dominici, l. 2. c. 12 p 1 [...]7. G [...]s, p 212. besprinkle with holy Water a company [Page 11] of sleeping Monks; nay, they make her so officious and subservant, that they tell us, how one time she came from Heaven, and mended Thomas of Beckets Tho. Cantipra­tan, lib. 2. cap. 29. Sect. 12. pag. 285. Spe­cul. Exempl. dist. 8. Sect 77. Hair-shirt for him, when he himself knew not how to get it patch'd up; but she stitch'd it neatly up with red Hair.

To these we might add many other ridiculous Fopperies; as of a wo­man, having her son taken from her by the Enemies, earnestly desired the assistance of the Virgin Mary in getting her son again; but finding all these prayers in vain, she takes another course, goeth to Church, upbraids the Virgin of her negligence, and tells her plainly, she will take her Son from Jacob. de Vo­ragine, hist. 126. her, and keep it till she have her Childe restored; and forthwith takes the little Image of Christ from the Virgins Arms, and home she trots, and locks it up safely in a Chest. Upon this the Virgin Mary seeing no remedy, hyeth her that night to the Prison where the womans Son was, opens the door, lets him out, bids him haste home to his Mother; and having thus restored him, bids him desire his Mother that she might have her Son Christ again; which accordingly was performed, and so all were friends. And such another Tale they tell us of a German Woman call'd Jutta, whose young Childe being snatch'd away by a Wolf, and carryed into the Woods; of this the Mother informed, runs to the Chappel, and took the Caesar. l. 7. c. 46. Image of Christ from the Virgin Maries Arms, telling her she should never have her Son again, unless she had her childe restored to her safe and sound. At this the Virgin Mary was puzled, fearing she should Quasi time­ret carere filio suo. loose her Son Christ; upon which she commands the Wolf, who left the Childe, which being found and carried to its Mother, she went to the Church and re­stored the Image. Nay, they would make her descend to take up the tears of a certain devout Youth in a Gonon. p. 222. Cloth, that she might the more conve­niently shew them to our Saviour; as if he understood not all things as well as her self.

But though the Protestants of the Reformed Church are apt to think that God the Son should apprehend and understand all our necessities a great deal better then the Virgin Mary, and having shed his blood for us, is more powerful for our Salvation; yet the Romanists will tell us other Stories, and for ought that I know, call us Hereticks for being of such a Perswasion.

How come they else to start this Question Franc. de Mendoza viri­darium, lib. 2. Problem. 2. Whether 'tis better for us to implore the name of Jesus, or the name of Mary? In the deciding of which doubt, Mendoza the famous Portugal-Jesuit tells us plainly, that as Moses made two Cherubins of equal bigness, so she and Christ are almost of the same Authority with God; as they had wings alike, so these two afford the same objects to God, she her Brests, he his Wounds, by which means both obtain of him what they desire. Nay, that sometimes she is easier intreated than Jesus Christ, and therefore sometimes her Protection is more assisting and helpful to us.

To what purpose else should they bring in the Blessed Virgin thus saying—Vid. Rivet. Apol. pro B. Virg. l. 2. c. 5. p. 248. As Adam and Eve sold the World for an Apple, so I and my Son did redeem the world as if it were with one heart. And that the Rule of the world is divided Vid. Rivet. l. 2. c. 2. p. 210. & 211. between God and the Virgin Mary; and if any man be agreeved of God, they may have their recourse to her.

Wherefore else should they make comparisons betwixt our Saviours Blood and the Virgins Milk, as if they could not tell which to re­ly upon for their Salvation? Thus one of them shews his uncer­tainty:

And to this purpose Gilbertus Masius, not long since Bishop of Shertogenbosch [Sylva ducis, Boscum ducis, Bo [...]sleduc in Brabant] had his Picture made be­tween Jesus and Mary, with this Motto: ‘Positus in medio, quo me vertam nescio.’ which for ought that I know, is yet to be seen in the Glass-Window of St. James his Church there. And this puts me in minde of the great Spanish Cardinal Xemenes, who of his famous Bible printed at Alcala de Henares Prefat. ante Bibl. Complut. saith, that he hath placed the vulgar Latine between the Hebrew and Greek, as Christ was hung between two Thieves.

But to return: Carolus Scribanius, the famous Rector and Provincial of the Belgick Jesuits, though for some time he lurked under the Anagramma­tical Vizard of Clarus Bonarscius, thus wavers betwixt our Saviour and the Virgin Mary.

And to the same purpose hath Veridarium, lib. 2. Probl. 2. Sect. 20. Franciscus de Mendoza another Copy of Verses, to whom I shall refer the Reader.

And here I might inlarge of many more of their commendations of the Virgin Mary; as that she was of such Zeal, that if the Jews had not crucified our Saviour Jesus Christ, Vid. Hen. Estiene Apol. pour Herodot. pag. 301. Ri­vet. Apol. pro B. Virg. l. 2. c. 5. p. 248. she would have done it her self with her own hands, because forsooth she had no less Charity than Abraham had, who was going to kill his son. What might I say of the extravagances of their [Page 14] Poza, who brings all the pen-lavishments of the Pagan Poets concerning their Heathen Goddesses and Whores, to compleat the commendations of the Blessed Virgin? And again of the folly of another, who would have Moses to allude to her, because he saith, that the gathering together of the Waters was call'd (in Latine) Vid Rivet. l. 1. c. 9. p. 66. Maria (Seas.) And many other such like Fopperies (to say no worse) have they abused her with, insomuch that Do­ctor Andrè Rivet of France thought himself obliged to write an Apology for her, where may be seen several other of their absurdities of her.

But to conclude with these follies concerning the Blessed Virgin, it is not amiss to see how they bury, and carry her into Heaven.

She desiring to dye, an Angel tells her the time shall be three days after; Vid. Rivet. lib. 1. cap. 22. Gononus, p. 29, 30, 31, 32, 33. brings from Paradise a bough of a Palm-Tree to be carried before her Hearse, and mourning Garments for the Funeral. Then the Apostles were hurried to her in Clouds, from whom she received the Eucharist and Extream Unction. Then Christ with the Angels, Patriarchs, Prophets, Mar­tyrs, Confessors, and Virgins, who sang her Requiem, and so she dyed; Christ commanding the Apostles to bury her body (which spake after her soul was gone out of it) in the Valley of Josaphat; which accordingly was done: St. Peter and St. John complementing one another who should car­ry the Palm. Christ and all the Angels assisted, but the Jews endeavour'd to spoil the solemnity; yet some of them had better have been quiet, un­less they believed when they could not see.

Having lain some time in the Grave, her soul entred into her Body a­gain, to make way for her Assumption, which they make a glorious and very orderly shew: thus marshalling it; first went the Apostles, then the Angels who were on the world; then the souls flying to Heaven; then the souls from Purgatory; and fifthly, the Angels who were Guardians to these souls. Again, these were met from Heaven, 1. By the Patriarchs. 2. The Prophets. 3. Martyrs. 4. Confessors. 5. Virgins. 6. All the Saints. 7. Angels assistants, who go seldom out of Heaven. And 8. and lastly, the Trinity, Father, Son and holy Ghost: every one of which company made a speech; and now was Coel [...]m fu­isse evacua­tum. Heaven they say quite empty, and nothing in it.

And thus all things being ready and prepared for her motion to Hea­ven, up they have her; and as she pass'd through the Orbs, the respective Planets according to their duty met her, every one of them making a wise Speech to her, to intice her to stay with them: and the Planet Venus pleaded very dapperly, hoping to perswade her to stay and live with her, telling of her how she was the Goddess of Love, and is call'd Lucifer, being the brightest of all the Stars; how she pleaseth all the five Senses, &c. and, which is best of all, they make the Planet quote in her Speech Bartholomeus Glanvellus an English-man, who lived about thirteen hundred years after the Blessed Virgins death. And it seems Venus went very fair to have won her; for they say the Angels perswaded her not to stay there, telling her how Venus was an crrant whore; and so desired her to leave that place, and ascend higher, where was a better Crown and Habitation for her.

Yet they will tell you that she left not the earth so carelesly, but that she left many holy Reliques in the custody of St. John, as pledges of her Gononus, p 32. 33. affection to us; such as the Swadling-bands of our Saviour, his Winding­sheet, her own Girdle, the Vail which she wore when she was married, her Kemb, the Ring wherewith she was married; Christs Napkin that was wrapt about his head in the Sepulchre, his Fore-skin, his Crown of Thornes; and to shew her self a good House-wife, she bequeath'd also to us her [Page 15] very Spindle, wherewith she used to imploy her self. Reliques, I must confess, that if I knew certainly where to have them, I should have a vast esteem for: But when I finde such apparent cheats in such ware, that ma­ny times pieces of Dogs, Cats, and suchlike animals have been worship'd Vid. Jo. Poly­and. Disput. de Reliq. and Lord Herberts Hist. Hen. VIII. Anno 1538. for holy Reliques of Saints, and such incertainty where the truth lies, I am the less zealous. As for Example:

Christs Fore-skin, the people of Akin say they have it; those of Antwerp affirm they have it; Heldesham in Germany brags of it; the Romans say, 'tis in St. John Laterans Church. And again, both Byzanson and Charroux in France boast that 'tis there. And yet others say that it is at Calcata twenty miles from Rome.

Again, what a Monster will they make of St. John Baptist! those of Rome assuring us that his whole head is in the Cloister of St. Sylvester; those of Malta say, they have the hinder part of it; Amiens and St. John Angelique brag of the fore-part. And although Hist. l. 3. c. 6. Theodoret declareth that Julian the Apostate burned to Ashes the body of this St. John, yet they will have the Finger wherewith he pointed, saying, Behold the Lamb of God which taketh away the sins of the world, was saved; but if you have a minde to see it, you must trudge to Lyons, to Bourges, to Bezanson, to Fortuits, to Tholouse, and also to Florence; every one of these places affirm­ing they have it.

Thus St. Andrew hath two Bodies, one at Tolouse, another at Melple. And St. Anthony hath two, one at Arles, another at Vienna. St. Matthias hath three Bodies, one at Rome, another at Padoa, and a third at Triers. So hath Lazarus, at Authun, at Marseilles, and at Avalon. And St. Sebastian hath four Bodies, one nigh unto Narbonne, a second at Rome, a third at Sois­sons, and the fourth at Piligni near unto Nantes. To St. Anne they give five Heads, Lyons, Apt in Provence, St. Annes in Turingue, Duran in Juliars, and fifthly, Tryers; all these places boast of such a Skull. And for St. Se­bastian, for ought that I know, the present Romanists give him as many Arms, as the old Romans wounded them with Arrows, for they allow him no less than twelve, viz. one Arm at Mombrison in Forest, one at St. Servins de Tolose, one at Case-Dieu in Auvergne, and one at Angers; besides these, two at Soissons, two at Piligni, two nigh unto Narbonne, where he was born; and lastly, two in St. Laurences Church at Rome. And many such­like monstrous instances might be shewn, enough to cool my Zeal and Fancy, though apt superstitiously to admire Antiquity.

What might I say of the Milk of the Blessed Virgin, now so plentifully brag'd of in many places, that the famous Colloq. Pe­regrinat. Reli­gionis ergo, pag. 260. Erasmus is of opinion, that it is impossible for one teeming Woman, though the Childe had suck'd no­thing, to afford so much? And for the Cross, there is scarce a Romanist in the world but brags that he hath a piece of it; which made the former ju­dicious person declare, that if the pieces of the Cross now brag'd of and shew'd about, were gathered together, they would fill or load a great Ship; as St. Tho. Fullers Ch. Hist. l. 6. Sect. 5. Sect. 11 Apollonias Teeth being gathered together, were so many that they fill'd a Tun. All which makes me subscribe to the Learned Exercit. con­tra Baron. 16. Sect. 104. Isaac Casaubon, that most of our modern Reliques are either doubtful, or palpably counterfeit.

Though the forementioned comparisons might sufficiently testifie, that SECT. II. Childish Foppe­ries to the re­proach of Jesus Christ. they had none of the greatest Values of our Saviour; yet let us add something to shew what a little helpless youngling they would yet make him; and yet forsooth, would perswade us all these petty pranks to be for his commendation.

Though I am not apt to fancy the contrary, when I finde them telling such ridiculous and impertinent Trifles as these; that the Blessed Virgin brought him dandling in her Arms like a little Childe out of Heaven, willing him to be Gonon. pag. 44, 45. married to Catherine of Sienna; but he said, she was not handsome enough: but at last he accepted her, and so they were mar­ried together with a Ring. Another time, how she brought him down, and placed him in the arms of one Id. pag. 169. Fastredus. Another time she descend­ed with him to a company of Fryars, to whom he spake in Id. pag. 310. French, bidding them magnifie his Mother; and at last I know not how the little Infantulus. Infant Christ slipt out of his Mothers Arms, and gave a sweet Rose to one of them. Another time she gave him to D Alcoran, l. 1. p. 3. St. Francis, who kept him and kiss'd him all night long; and the same favour he obtain'd Id. pag. 254. a­nother time. Benevent also had him in his hands; but, which was more, they say he play'd the Id. l. 2. p. 366. Cook-boy, and looked to dress the Fryars Victuals, whilst Benevent through forgetfulness had neglected them and his duty.

They go on and tell us how the Virgin Mary once placed him on a Caesarius, l. 7. c. 20. p. 406. Corporale then drying on a Womans knee; the Woman not knowing what little Childe it was, would have thrust him off, but he desired her to let him sit there. That another time he shew'd Gonon. p. 233. Arnulphus all the Patriarchs, Prophets, Apostles, Martyrs, Confessors, Virgins and Angels; that the Virgin gave him to be embraced by the said Monk, who not able to indure the pleasure, bid her take her Son again. Thus they tell us that Id. p. 274. Hostradus being at meat in the Hall or Refectory with the other Fryars, she brought Christ from Heaven, and carried him in amongst them: Hostradus seeing him a pretty boy, offer'd him some Victuals, saying, Eat, eat, pretty Childe. To whom Jesus smiling, said, He needed none of his meat, but he should eat some with him in Heaven.

What shall I say more? they assure us that he came to Bzovius An­nal. an. 1236. Sect. 4. Arnoldus, and shew'd him his name writ in the Book of Life. That not many years since, viz. Anno 1505, one Gononus, p. 418. Osanna of Mantoa, a Nun, was wedded to Christ by a Ring, the Virgin Mary and the Prophet David assisting; and that Je­sus taught her to Write and Read. That Specul. Ex­emp. dist. 7. Sect 37. Conradus de Offida had Christ brought him from Heaven by the Blessed Virgin, whom he took in his Arms, and placing mouth to mouth, and lips to lips, he was overcome as it were with kisses and embracements. That Art. à Monast. Martyrol. Franc. VII A­pril. Sect. 3. Sebastianus à S. Maria a­bout an hundred years ago (he dyed 1580) saw the Virgin at the Altar to dandle Christ up and down in her Arms and kiss him.

Nor is this all, for they would make us believe, that our Saviour Christ Art. à Monast VI April. Sect [...]. spake intelligibly several times out of the Wafer to a Spanish Franciscan call'd Joannes ab Occania. That he appear'd to Dauroult. c. 5. Tit. 2. Sect. 15. Lyduvina; imprinted upon her (as St. Francis had) his five Wounds, and turn'd himself several times, now into the fashion of a Wafer, then into a Childe, and suchlike tricks. That one time upon the Altar he turn'd himself from the form of the con­secrated Wafer, into a little Childe; which Childe, after Ib. Tit. 2. Sect 7. Plegilus the Priest had taken into his Arms, and wearied himself with kissing, clip­ping and embracing, by pressing brest to brest, and lips to lips, and then laid on the Altar, was again converted into Wafer as formerly. Nay, which is more, that in the likeness of a little Childe he appeared upon the Altar, and was there really Ib Tit. [...]. Sect. 2. Sacrificed, and cut to pieces by an Angel from Heaven, his blood poured into the Chalice; and all this ado, to make a poor simple old man believe Transubstantiation.

But to shew you, that the world was come to that pass, that the people had a greater love and respect for the Virgin Mary than Christ himself; nay, [Page 17] and at last, their very common Saints got the esteem and affection from both of them: one Instance shall serve for all, and this of one declared by the Fox, Tom. 2. pag. 440. Injunctions of King Henry the Eighth (and that before he had fully thrown off the Pope) to have been a Rebel and Traytor to his Prince, and by reviling words and violent hands to have provoked Tracy and the rest to kill him: And this shall be Thomas a Becket, whose life we shall declare in the following History.

The Church of Canterbury before the dissolution of Abbies, had three several Shrines or Altars:

The yearly Offerings to these, will shew the peoples affection; an in­stance or two of which, take as followeth, out of the old Leger-Book of that Church.

And this is that to which Mr. Church-Hi­story, Book 3. p. 36. Sect. 70. Fuller alludeth, thus:—The Revenues whereof, by Peoples Offerings, amounted to more than 600 pounds a year. And the same Accomptant, when coming to set down what then or there was offer'd to Christ's or the High-Altar, dispatcheth all with a Blank, Summo Altari nil. Yea, whereas before Beckets death, the Cathedral in Canterbury was call'd Christs-Church, it passed afterwards for the Church of St. Thomas, verifying therein the complaint of John 20. 2. Mary Magdalen, Sustulerunt Diminum, they have taken away the Lord. Though since, by the demolishing of Beckets Shrine, the Church (and that justly) hath recovered his true and ancient name.

CHAP. III. For the glory of their Religion, and their holy Chieftains, the Roma­nists tell, 1. Many foolish, unchristian, unmannerly, filthy, and nasty stories of their Saints. 2. They invent many brave Utopian Saints, who never breath'd in this World. 3. They faign and de­vise several lying Stories and Wonders. 4. Their pretty Tales of Brutes and senceless Creatures, and what doughty Champions they are for the Romanists against Hereticks. 5. How basely they abused and so vexed the poor Divel, that at last he repented of his sins; and as it seems, had a good opinion of the Romish Re­ligion, by his great affection to the Mass. 6. Their foolish de­scription of Hell, Purgatory and Paradise: and what a simple and vain place they make Heaven to be.

THere goeth a story of a French-man, that seeing his Master kiss the SECT. I. Ʋnchristian, Unmannerly and filthy Sto­ries of their Saints. Popes Toe, sneak'd out of the Presence, giving this for his Reason, that if his Lord kiss'd his Feet, he fear'd they would make him salute a worse place. I shall not offer to make comparisons: but since they fa­ther such foolish stories upon Christ, we have little reason to suppose that they mend the matter when they come to the Saints, men for ought that I know equal to themselves.

And the truth is, 'tis pretty to observe what simple and sottish Tales they invent to magnifie these their Saints, as if they were agreed with the Mahumetans, to fancy Folly to be a sign of Holiness; so far are their acti­ons from having any real badge of Sanctity, or discretion, unless you will allow the nakedness of a Ranter or Adamite, and the stupidity of a Quaker, to pass for true Holiness.

Thus to pass for excellencies in Religion, they commend Moses the Marc. Marulus, lib. 1. cap. 4. Abbot, and Constantius the Monk, for desiring and longing to be abused by any body. Of one Laurent. Fo­rerus Anato­mia, sive Anta­natomia, p. 70. Peter, who had rather be held a companion of Wo­men, then a Holy man: And St. Francis, for making it his business to pro­cure one to speak evil against him, as to call him Clown, Idiot, lazy-fellow, and suchlike. Thus they honour Pet. de Na­talib. l. 2. c. 45. Simeon Stylita for his mad-fashioned Devotion, as his girding himself so hard about with a Cord, that his Flesh putrified; for his living several years in a Pit or Well; for his living forty years on a Pillar twelve Cubits high, till his very Thigh rotted; and then he stood stock-still a whole year upon one Foot. Or as Marulus, l. 1. [...]. ano­ther tells us, he lived thus upon several Pillars, one of which was thirty Cubits high; as upon one he stood four years, upon another twelve, on a­nother also twelve, and on another four; and lastly, upon the highest of all, till his dying day; nay he dyed so standing, and after his death they say he stood also still, and might have stood so yet, if Antonius had not been too busie, and taken him down and buried him. And thus do they mainly magnifie one Id. pag 50. John for standing three years together upon one Stone, not sitting or lying down all the while; insomuch that odd [Page 19] corrupted matter ran from his Feet, by reason of that continual po­sture.

To these senceless signs of Sanctity, they continue their commendations to Marulus l. 3. c. 8. Niceph. Callist. lib. 17. cap. 5. Timotheus the Hermite, and Mary of Egypt, for going stark-naked. To Marul. lib. 4. cap. 6. Agathon the Abbot, for keeping a stone in his mouth three years together, that he might not speak. To Id. l. 4. c. 7. Anianus of Alexandria, for plucking out his eye, for once looking upon a Woman. To Id. l. 5. c. 4. Peter Abbot of Claraval, for rejoycing that he had lost one of his eyes. To one Id. Ibid. Egidius, who being wounded by an Arrow, was so far from suffering the wound to be cured, that he earnestly prayed to God against it. To one Ibid. Sylvania, for being so careless and sluttish, that for sixty years she never wash'd Face, Feet or Hands, excepting the very tops of her Fingers. And to Id. l. 5. c 9. Apollo the Abbot, for being so unchristian-unneighbourly, as not to assist his friend to help out his Ox, then upon perishing in a Quag-mire, because forsooth he would not meddle with any worldly business.

They go on, and add one glory to Dauroult. c. 7. Tit. 80. Sect. 8. Ronualdus, for his so much love to silence, that for seven years together he would not speak one word. To Ib. Sect. 4. Godefridus a Monk of Clugny, for his whimsie, that would rather suffer a Thiefto steal an Horse, then he would speak one word to awaken the Keepers. And all these as much badges of Christianity, as that they tell of the Abbot Jacob. de Vo­ragine Hist. 17. Petr. de Nata­libus, l. 2. c. 35. Macarius, who all naked, repented, and tormented himself amongst Bryars and Thorns six months [but Apol. pour Herodot. p. 367. Estiene seven years] and all this onely for killing a flea. Or the Religious Frolick of St. Francis to know Gods will which way he should go: As some set up a Staff to ob­serve its falling, so he used Fryar L' Alc. des Cord. l. 1. p. 60, 61. Massy for such an Instrument, bidding him turn and whirle himself about as fast and as long as he was able, and which way his face stood when he had done, that way must they go: for so, he said, was the Will of God; though sometimes the poor fellow got falls by reason of his dizziness.

To continue these holy pranks of Devotion, they tell us that Fryar Ruffin once bad the Divel Aperi os tu­um, & ego in illud st [...]rcori­zabo. Id. p. 65. open his mouth, and he would—in it. That another time St. Francis commanded the same Ruffin to go to Assisi, and there preach Id. pag. 66. naked (onely his Linings on) to the people; and that he himself went also stark-naked and heard him preach. That another time the said St. Francis, though very weak, and sick of a Quartain Feaver, and in the midst of a very cold Winter, yet put off all his Cloaths, his Breeches excepted; commanded one Peter Catanai to tye a Id. l. 2. p. 320. Rope a­bout his neck, and so to drag him to the place where Malefactors used to suffer; which accordingly was done; and all this ado, because he had eat a little flesh, and sup'd some flesh-broth.

And suchlike Marks of Holiness are these: Fryar Id. l. 1. p. 69, John would do e­very thing that he saw St. Francis do, whether it were kneeling, spitting, &c. And indeed this Father of the Minorites would have all his Flock obedient to him, were it never so ridiculous: Thus he turned off one because he did not plant or set his Id. pag. 241, 242. Coleworts with their Roots upwards and the Leaves in the ground, as he had done. Another time he bad one of them Ibid. strip himself stark-naked, to dig a deep hole, and to put himself into it; which being done, St. Francis cover'd him all over with Earth, even to the very beard: Then he asked him if he were not dead? Yes, quoth the poor Fryar, I am dead. Then saith Francis, Rise up, for though thou be'st dead, yet thou ought in every thing to obey me.

To these we might adde many other of their tokens and sure signs of Christianity; as how a Fryar going Id. p. 83, 84. naked to his Covent, for which being check'd, vindicated himself with this saying; As he came naked, so [Page 20] he must return. How the said Fryar is call'd Tam Sanctus fuit iste Fra­tricellus. Holy for putting off his Cloaths, and going naked into Viterbo. How Fryar Id. l. 2. p. 163. Egidius is com­mended, for having got more Nuts than he could carry in his lap, put off all his Cloaths, filling them with Nuts, and so he went naked into the City. And another time he went into a Wood Id. l. 2. p. 166, 167. put off his Cloaths, tyed a Cord about his neck, bidding another Fryar so to lead him to the Covent, which was done, where he baul'd out like a great Booby. And why might not all these primitive postures be convenient, seeing Id. l. 1. p. 195. St. Francis once told a Fryar, that if he would go naked, and preach so, he should be saved?

And so I suppose Fryar Juniper, (so great a friend and familiar with St. Francis) bended all his thoughts for the best and speediest way to Heaven, when he earnestly desired that he might Id. l. 1. p. 92, 93. stink so, that none should be able to come neer him; and that he might be thrown into a Ditch, there to dye, and be eaten up of Dogs. Another time they tell us, being to dress the Victuals for the other Fryars, he Id. pag. 90. boil'd the Chickens and other Meat together, without either washing them, or pulling off the Feathers: and that this Fryar was cleanly enough we need not question, seeing they brag of him, that being once nobly entertain'd, and laid in a very brave bed, he very mannerly and religiously Id. pag. 88. bewray'd it, and stole away next morning without thanking his Landlord; which trick had more of a Beast than a Wag in it, though they think they do not a little commend him when they call him Christi jacu­latorem. Id. l. 2. p. 199. Christs Jeaster or Bouffon; an Ex­pression of so much boldness (to say no worse) that they neither honour their Religion, nor their St. Clare by fathering it upon her.

But besides all this, as Poets and the Authors of Romances have the liber­ty SECT. II. Many false Saints that ne­ver had being. granted them, not onely to invent the Tale, but also to give what names they please, as well to the great lubberly Gyants, as the always-conquering valiant Knights, with the lovely and inchanted Ladies: So here the Ro­manists making themselves to be of the same Profession, take to them­selves the same freedom, suspecting the number of their true Saints, not to be enough or sufficient to compleat the honour of their Church.

And for a proof of this, I shall onely give two or three Instances, and that of our own Island. Thus they tell us of the Martyrdom of one Ʋsua [...]d. Mar­tyrol. 9. Febr. and Philip Fe [...] ­rarius Cata­log Generali [...] Sanctorum, 8. F [...]r. St. Maingoldus, a Duke, and Son to one Hugh King of England: Though I think it would puzzle their best Historians to finde out an English Monarch of that name. Yet will they not let this King go by himself, but give us another to keep him company, and him they call by the name of Rob. Parsons Calendar Caes. B [...]ron. Marty­rol. S [...]ius. Hist. Sanctor. Gu [...]. Gazet Hist. des Saints, VII Feb. St. Richard King of England, and Nephew to Offa King of the East-Saxons, al­most a thousand years ago; by which means, without the help of a Crom­wel, they have found out a fourth Richard, which our Chronicles never dream'd of.

But to leave off single Testimonies, since an Army of no less than eleven thousand invented Saints offer themselves at one view, viz. S. Ʋrsole and her Virgins; a story made up of so many contradictions, improbabilities, not to say impossibilities and abominable lyes, that An. 383. Baronius is at a loss about it, and our Country-man Hist Eccles. pag. 35, 36. Harpsfeld resolves bravely to believe it, though he confesseth he knoweth not how to prove it; and yet 'tis pretty to observe how England and Scotland both strive to make her theirs. But let the sto­ry Coryats, p. 61 [...]. seem never so improbable, the good Catholicks of Colen will not loose the place nor memory of her Martyrdom; to perpetuate which, they have a large Church built to her, bearing her name, in which, that they also might [Page 21] not want the benefit of her Intercession, they in the year 1607. 17. April, permitted a Prayer to be printed to her, and there hung up in a Table: and why not, having got a name in the 21 Octob. Da. Camerar. de Regn. Scot. Tho. Demster. Roman Calendar?

And with her, they tell us dyed also by Martyrdom one Pet. de Natal. lib. 9. cap. 87. Jac. de Vora­gine Hist. 153. Petr. Merssaeus Catalog. E­lect. Ecclesi­ast. Annal. Archiepisc. Colen, Sect. 4. Jo. Gault. Chron. Chronicor. Tom. 1. pag. 1259. Cyriacus of British Extraction, and one that was Pope of Rome. But Baronius himself is altogether silent concerning him; nor do their Pontifick Histories afford us any Pope neer such a name, unless we allow of Siricius; which could not be the same with the other, because a Roman by Birth, and no Martyr.

And thus when their hands are in, they scorn to give out, lest you SECT. III. Many lying Sto­ries and Won­ders. should fancy their Invention to be so dull, that they have not stories as well as names at their Finger-ends, with which 'tis none of their least glories that they can shew their voluminous Church-Histories, or Kirk-Tales stuft up.

As how a Gononus, pag. 136. Dutch Painter, using to draw the Devil as ugly as possibly he could; the wicked spirit, who thought himself not so ugly as he is painted, every one thinking best of themselves, took this in very great indudgion, and to be revenged, one time took his opportunity, and threw down the high Scaffold on which the Painter stood: upon which the poor Dutch­man had fallen so, that his neck had been in danger, if the very Picture of the Virgin Mary, which the fellow had newly painted, had not reach'd out its hand and held him up, till other people came and help'd him down. How Id. p. 300. St. Agnes stole a Cross from little Christ, which she saw hang by a thred about his neck; at which theft he was well pleas'd, and smiled. How the little Id. p. 314. Statue of Christ used to come out of his Mothers arms and eat Victuals with a Spanish Boy. As they say the Virgin Bzovius An­nal. An. 1294. Sect. 3. Mary and St. John, who are painted by the Cross, used to come thence to Pope Caelestinus the Fifth when a Boy, and sing to him, and take the Book from him which he used to carry.

And as true as the rest are these, how a Vid. Andr. Rivet. Apol. pro B. Virg. l. 2. c. 15. p. 376. Serjeant being slain, the Vir­gin Mary and Devils fell out about his soul: to end this controversie, Christ comes and sits as judge; and at last both parties having pleaded as much as they could, he willing to obey his Mother, returns the soul to its body, that he might repent of his former evils; and so by the Pope a Prayer was appointed to be said for his soul. Again, how a wicked Monk dying without Confession, Id. p. 381. St. Peter went and beg'd of Christ his soul; but being denyed, he goeth to the Blessed Virgin, and desires her to intercede: she attended with her Maids, hastes to Christ, who consented that the soul should be restored to the body to repent. This grant she informs Peter of, who thereupon, falls upon the Devils, and bangs them away with a great Key he had, takes the soul from them, giveth it to two Angels to carry it to its body; and thus the Monk revived. Again, how a fellow being dead, Id. p. 373. two Angels carrying his soul to Heaven, an Army of Devils met them, and demanded his soul as their due, and so they hoped God being just would not take from them what belonged to them. To end the Controversie, Mary comes, pleads that he dyed in her service, in returning from his Pil­grimage, and was confest before he dyed. To this they reply, that there was one wicked sin which he never confess'd. This puts her to her Trumps how to bring him off clear; at last finding no other way, she gets his soul restored to his body; then he went and confest that sin to a Priest, and so dyed, and never fear but he slipt into Heaven. Such a like story they tell of Genonus, p. 140. another man. And such another of a Id. p. 167. Woman, who dying, [Page 22] leaving one sin unconfess'd, the little Devils were presently fingering her soul; but the Virgin chid them away, got her soul restored, that she might confess that fault, and then never question but that all went well.

To these they add how Villegas VI Feb. Pet. de Na­talibus, lib. 3. cap. 101. Dorothea sent one Roses and Apples out of Paradise: how Jac. de Vo­rag. Hist. 95. St. Christopher was twelve Cubits high, sought out the Devil, and served him as a man; carryed Christ over-Sea on his back, with whose weight he had almost sunk down; and that the Arrows shot against him, hung still in the Air, and durst not approach him. That Id. Hist. 96. seven men slept almost 200 years, some say more. How Pet. de Na­tal. l. 5. c. 117. St. Brandan found out Paradise, and a great Fish call'd Jason, which he taking to have been an Island, made a fire upon him. That some of the Angels who fell, are kept in an Island in the shape of white Birds singing, and that he saw Judas sitting upon a stone in the Sea. That Gonon. pag. 126. Ʋdo of Magdeburg had all manner of knowledge miraculously given him, as they say Id. p. 154. Rupert Abbot of Duiitz over against Colen had. That Abbot Tho. Canti­prat. lib. 1. c 9. Sect. 3. Conrade had that knack, that those Fingers which he held forth in consecrating the Eucharist, in the night-time did shine like a Candle, and gave him light to read or study by: But I warrant you the Chandlers curst the Miracle. And that Jo. Capgrave in vita Brigita. S. Briget made a new-born Infant tell who was its true Father, to decide the Controversie: a wiser Child, I fancy, than Briget her self was at its age, for I think she is supposed to be a Bastard. They go on, and boldly tell us, how upon the death of one Fryar Peter, L' Alc. lib. 1. pag. 136. the Bell-rope being broke, an Angel tol'd the Bell a great while. How an Angel assisted one Id. pag. 137. Dro­dro to sing Mass, and another Angel made ready his Horse. How one not using to bow at Gloria Patri, was thus punished in Id. pag. 184. Purgatory; he was set upon an high and narrow Pillar in the midst of the Sea (it seems Charon may imploy his Barge there too) and bow'd an hundred times a day, and as ma­ny at night, till he had satisfied for his former neglects. And how an Id. lib. 2. pag. 215. Usurer dying, his heart was found warm amongst his Riches.

But this is nothing so wonderful, as that which they tell of Catherine of Sienna, who desiring a new heart, Christ came to her, opened her Brest, took out her heart, and away with it he goes: (and now I would have their School-men tell us whether she could not lift up her heart to God) But at last he returns again, and put into her brest a new heart, which he told her was his En filia mea, habes pro corde tuo cor meum. own; the mark of which action always remain'd in her Brest. This Catherine they say was several times carryed through the Aire by Angels: That Christ with a triple Crown like a Pope, accompanied with some Apostles blest her: That he received her to be his Wife, being wedded to her with a Ring; the Virgin Mary making Christ hold her by the right hand; the Prophet David playing to them upon his Harp. That he came from Heavem to embrace her: that he made her kiss his wound­ed side: that he put a Crown of Gold upon her head, and gave her the Sacrament: that his five wounds were imprinted upon her; but the marks were taken away, though the pain indured. And several suchlike stories do they tell of her, enough to make large Treatises; all which are written and testified by several of their Authors: And Petrus Firens, in the year 1612, published a Volume of them with large Pictures.

But it was not her alone, who as they say had these wounds: for St. Francis had them, Luduvina had them, a woman in Tho. Cantiprat. lib 1. cap. 25. Sect. 7 Brabant had them, and De signis Eccles. Tom. 2. lib. 15. cap 3. Thomas Bozius will tell you of others; and ten to one but all these as true as that Maria de la Visitacion, Prioress of the Monastery de la Anun­ciada in Lisbon had them, for so she bare the world in hand; and that she did many Miracles, insomuch that she was looked upon as a wonderful Saint, from the Pope himself to the lowest of his sons; many Pens imployed [Page 23] to write her Miracles, the greatest persons beg'd her assistance; Philip the Vid. Cyprian Valera, 362, 420, 421, &c. Second himself 1588, before he sent his invincible Armada (as they call'd it) to conquer England, must have her to bless his Standard-Royal, which was accomplish'd with the greatest ceremony, and presence of the chiefest Grandees in Spain: Nay, one of the main hopes that the Crudelita [...]is Calvinianae ex­empla duo re­centissima ex Anglia, 1585. Prefat. ad Prin­cipes Cathol. English-Roma­nists had of their designs, was from her Prophecies. And yet having cheated the world for several years, at last, as God would have it, some of her own Nuns took an humour to watch her narrowly, and discover'd her to be a meer Cheat and Counterfeit, as she her self was afterwards forced to confess. This was a Dominican; and not long before, was there such a discovery made at Cordova of the Abbess Magdelena de la Cruz, who was a Franciscan: and thus both Orders have their tricks.

But to proceed to some other of their pretty Wonders, they tell us how Fryar L' Alcor. des Cord. lib. 2. pag. 200. Theobald by vertue of the sign of the Cross walk'd upon the Water over Tyber. How Art. à Mona­ster. Martyrol. Francisc. XIII Apr. Sect. 2. Hervaeus of Toledo laid his Coat on a River, got upon it, and so saild over dapperly: and such tricks they tell of Id. VI No­vemb. Sect. 5. another of the same City. But the Spaniards must not run away with all the glory, for a Tho. Cantiprat. lib. 2. cap. 29. Sect. 26. German Dominican did but lay his Cowl upon the waters, set his feet on it, and so slipt over a broad River very cleverly, not a bit of his Cloaths being wet. Thus Ib. Sect. 27. another desiring to come into England, strutted manfully over a great part of the Sea, till at last a Ship for the Miracles sake took him in. Thus M. Marulus, lib. 3. cap. 3. Nazarius and Celsus walk'd upon the Ocean. Thus Lovys Ri­cheome di­scourse des Miracles, c. 35. Sect. 1. Fransois de Paula using his Coat or Cowl instead of a Ship, he and his Companion passed gallantly over the Si­cilian waves. But above all, well fare St. Fingare, who after her head was cut off, saild from Ireland to Cornwal upon a Leafe: though Villegas, V Octobr. Maurus did best, who ran upon the water without any such helps. But yet why should we make these pretty Tales to be such badges of Christianity and Holiness, seeing no less man than Epist. IV. pag. 331. Busbequius tells us of a Turk who could do as well as any of them?

But I believe the Turks are not so good at flying, as some of our Saints are; for L' Alcor. l. 2. p. 217. Antonius got from Padoa in Italy, to Lisborn in Portugal in one night, and the next night home again. And Imago pri­mi Saeculi so­cietatis Jesu, pag. 630. Ignatius Loyola in a mo­ment whisk'd from Rome to Colen. But what need we talk of men, when we can produce an House, as la Santa Casa di Loreto, with us commonly call'd the Chappel of Loretto, which one time skipt from 1292, Gonon. Nazareth in lower Galile in the Holy-land, to a little Hill between Terzatz and Fiume in Dalmatia? then upon some grudge, took its flight thence, and 1298. flew over the Venetian Golf into la Marca d'Ancona, not far from Recanati, into a Wood belonging to a Lady call'd Laureta: (from whence it took its name) Thence a little after, (being vext at some Thieves) it jump'd about a Mile more Southwards: but here two Brothers falling out about it (by reason of the great gain and Riches was got by it) it left them both in the lurch, and hopt about twelve score Northwards to a little Hill, where it now stands: so that in one year it took the pains to remove thrice. But now they have shackel'd it to the purpose from any more removes, by building a great Church over it, and it must squeeze hard to creep out of its Doors or Windows. Though in the year 1606, Pope Paul the Fifth fear'd his Friends the Venetians would make bold to give one motion far­ther to the best part of it, viz. its vast Riches; to prevent which, he thought he might be as bold as his Neighbours. The whole travels of this Chap­pel of N. S. di Loreto, is accounted by Signor La Santa Casa Abbelli­ta, part 1. c. 6. Sylvio Serragli (one some years ago imploy'd there for its Registers) to be 2030 Italian Miles, which he esteems to amount to 1870 of English. A story made [Page 24] suspected by many impertinent actions they make as companions with it.

However, shall we not think Pet. de Na­tal. l. 2. c. 55. Lucianus was a brave Fellow, who after he was beheaded, took up his head in his hand, and carryed it three Miles, and crost a great River? Like Id. l. 9. c. 41. Villegas, IX Octob. St. Dionise, whose head being cut off, walk'd two Miles with it in his hands, and then gave it to a woman: Or like the six Abr. Bzovi­us, Annal. An. 1227. Sect. 18. Dominician Fryars, who being made shorter by the Noddles, yet each of them had so much wit, as to take up their respective Pates again in their hands, and with them to strut to their Covent. Thus they say that one Pet. de Na­tal. l. 9. c. 80. Justus having his head cut off, he then very trimly wash'd his body, took up his head in his hands, carryed it to his friends, prais'd God, and told them how he would be buryed. As Surius, X Sept. Ʋrsus, Victor, and LXVI o­thers, having undergone the same sauce, very fairly took up their Noddles, went a great way, kneel'd down, prayed, and after all this labour were content to rest very quietly: and such another story have I read of one Hispan. Bi­bliotheca, p. 103. Lambert.

And why should we think this strange, since they tell us that Niceph. Cal­list. l. 14. c. 43. St. Chrysostome himself spake many years after he was buryed? That a wicked Tho. Cantiprat lib. 2. cap. [...]9. Sect. 24. Norman having his head cut off, the head tumbled along, bauling out to be confest; which afterwards it did to a Priest. That one Vid. Andr. Rivet. Apol. pro B. Virg. l. 2. c. 15. p. 374 Alexan­dria Arragonia having also her head cut off, and thrown into a deep Well; an hundred and fifty days after, it spake, and confest her sins. That Gonon. pag. 336. Stephanus Lonsoscius, being by all wise men thought to be slain by the Turks, yet three years after was he found alive under an heap of dead Bo­dies, calling out to be confest; to which purpose they say he was kept a­live by the Blessed Virgin. And thus they tell of her kindness to a most wicked Tridentine Caesarius, l. 7. c. 59. Thief, who being beheaded for his many abomina­ble Villanies, and buryed, she with some other Saints from Heaven came, took him up, fixt his head to his body again, and very ceremoniously carry­ed him and buryed him in a Church.

Though this was not so pretty a trick as the L'Alcoran des Cord. l. 2. p. 244, 245. Fellow did at Marceille, whose head being cut off and buryed, by the vertue of St. Lewes was joyn'd to his body again, and so he lived once more to the comfort of his Mother. Was not Id. l. 2. p. 364. St. Francis a notable shaver, who to shew what he could do, first kill'd a Physitians son, and then made him alive again? whereby it seems he out-vapour'd the Doctor in his own Profes­sion.

And many suchlike Stories as these will they tell you for the honour of their Religion; as how a fellow having hung on the Gallows Nieremburg. de Mirac. Eu­rop. l. 1. c. 1. Jacob. de Vo­rag. Hist. 94. thirty six days, was after all this found alive, and lived many years after, for the cre­dit of St. James of Compostella. How two Monks being Corn. Schul­ting. Thesaur. Antiq. Eccles. Tom. 7. c. 165. hang'd on a Tree, and dead, yet revived, and sang very sweetly: I suppose, as the fellow by advantage of the Wind and his hollow Tooth whistled. But above all, give me Gono [...]us, pag. 327, 328. Hugo de la Sale, who could not be hang'd, let the Luccesi do what they could; so much was he befriended by the Virgin Mary.

Shall we believe trusty Fryar L' Alc. des Cord. lib. 2. pag 249. Roger, when he saith he never saw a Womans face in his life, nay, not so much as his Mothers? or that Fryar Id pag. 365. Bentivola took another fellow on his back, and for fifteen Miles carry­ed him faster than an Eagle could fly? and many other suchlike Tales, that they do not a little glory in. For my part, I shall as soon believe that they have the Vid. Andr. Hond [...]f. Theatr. Histo­tic. 1 Praecept. pag. 81, 82. Flame of Fire shew'd to Moses in the Bush: a Feather of the Arch-angels Wing: the Banner wherewith Christ descended into Hell: the Vid. Alex. Cooks Pope Joan, p. 41. sound of the Bells which hung in Solomon's Temple; or that the [Page 25] three-corner'd Stone is now to be seen at Jerusalem, whereof David spake, saying, Psal. 118, 22. The stone which the builders refused, is become the head-stone of the Corner: Or the Vid. Mart. Luther Tom. 1. X praecepta, Pr. 8. fol. 44. b. Oth. M [...]land. joco-ser. p. 241. Sect. 227. Hair which a mad-cap Wench shew'd to be St. Cathe­rines: Or the Eric. Cord. E­pigr. vid. Delit. Poet. Germ. Tom. 2. p. 802. Breeches which the Fryar said were St. Francises. All which Fopperies were ingeniously derided by a certain Earl, who hearing them boast of suchlike Reliques, told them, that at such a place was to be seen the Chamber-pot which Ʋrsula and her eleven thousand Virgins made use of.

But because Carping Hereticks may object these pretty feats may be SECT. IV. done by combination, men, and cunning men being the main Instruments in the former Actions; to take away all doubt, they think it no hard mat­ter to confirm their Religion from Brutes and senceless Blocks or Stones.

Thus they think it worth our belief, that Jo. Capgrave▪ fol. 2. Aido, through pitty giving eight Sheep to as many hungry Wolves, and all well eaten, were yet re­stored safe and sound to him again, and alive. That Pet. de Natal. lib. 6. cap. ult. Jac. de Vorag. Hist. 102. St. Germanus and his Companions having eaten up a Calf, very honestly restored it to life a­gain. That St. Bernacus his Jo. Capgrave, fol. 37. Cow being stollen, kill'd, cut in pieces, and put in the Chaldron to be boil'd, was yet for all this made alive. That an Nieremburg. de Mirac. l. 1. cap. 5. Hen being drown'd, the Children fearing to be whipt for it, call'd but upon Ignatius Loyola, and it was as well again as ever. That a Id. l. 1. c. 1. Cock and Hen, after they had been roasted, and going to be cut up, re­vived, and lived several years. But concerning this Cock and Hen at St. Domingo de Calcada in Rioia (a little Province between Old Castile, Navarre, and Biscay) Nieremburgius would tell us another Miracle, viz. that every one may take a Feather belonging to these Birds thence, and yet the number never the less. But when I tell the Romanists that in the Church there (where they may also see the story painted) are alwaies kept alive in a Cage a Cock and an Hen; and when either of them dyes, its place supplyed by another, and the dead ones Feathers pull'd off, and laid up with the rest as holy Reliques: they will easily grant that 'tis no such wonder to finde no decay of Feathers in so many years, seeing they have so easie a way besides other tricks to keep up the store.

But to return: was it not a pretty knack of Fryar L'Alc. des Cord. l. 1. p. 93. Andreas de Ana­nia, who having some little Birds roasted at his own desire to stay his Ap­petite, yet upon better consideration, it went against his stomack to de­vour them; and thus bravely resolved, he makes but the sign of the Cross, and presently they revived and flew away? It was very charitably done of Abbot William, to kill an Tho. Canti­prat. l. 2. c. 25. Sect. 5. Ox, cut it in pieces, and give a piece of it to a poor woman to save her longing, and then next day make it as well and as live again as ever it was. And it was as well done of L'Alc des Cord. lib. 1. pag. 119. St. Antony, who by the sign of the Cross, turned an ugly Toad into a fat piping-hot roasted Capon.

'Twas a good-natured piece of Id. l. 2. p. 322. Capon, that to save the credit of St. Francis, turn'd it self into a Fish. And a merry Tho. Canti­prat. l. 2. c. 1. Sect 10. Magpy, which for many days talked in the belly of him who had eaten it: As the Irish Sheep did Jac. de Vo­rag. Hist. 51. Pet. de Natal. lib. 3. cap. 104. bleat in the guts of him who had stollen and eaten it, the better to discover the Theft.

It was an hard case, that at the same time a great Pet. de Natal. lib. 1. cap. 25. Rock should di­vide it self for the preservation of St. Barbara, and that a Shepherd and his Sheep should be turn'd into Stones. But it was a civil Jac. de Vorag. Hist. 94. stone that yeilded like wax to the body of St. James: But above all, the high­stone-Tower shew'd its kindness best, when it was so complemental as [Page 26] to Ibid. bow its Top down to the ground, to let a Prisoner the better to escape. Yet the flowing Seas shew'd their humility enough, when for re­verence they durst not approach neer to the Jesuit Nieremburg. Hist. Nat. l. 9. c. 95. Joseph Anchieta: and the (c) Sun it self must return back, or stand still, at the desire of Fa­ther Xavier of the same Order: as it did to Dauroult. cap. 7. Tit. 76. Sect. 6. Mutius the Hermit. b Imago primi Saeculi soc. Je­su, pag. 625.

But to return to Earth: they tell us how Jo. Capgrave Surius. Swithine the true Raining-Saint, made whole and sound a poor Womans Eggs, that were unhappily broken to pieces. That a Woman had her Tho. Canti­prat. l. 2. c. 25. Sect. 7. Tub miraculously fill'd with Meal: And for the honour of good-fellowship, how one by the same knack had his Ib. Sect. 11. Barrel fill'd with Wine: as another had his Ib. Sect. 12. Fla­gon. That a well-meaning Wench having emptyed by stealth an Art. à Monast. Martyrol. Francisc. XXI Aug. Sect. 4. Hogs­head of her Fathers Wine to pleasure some Fryar, had it replenish'd again by the vertue of St. Francis. And that a Woman, running to give Fryar Antony some Wine, through haste and negligence, carryed away the L' Alc. des Cord. lib. 1. pag. 115. Spigot in her hands; and so at her return, found the Wine all run out: but she relying on the Fryars merits or cunning, put the Spigot into the Faucet, and presently the Vessel was so full of good Wine again, that it ran over. But above all, give me some of Vita S. Ber­nard, l. 1. c. 11. St. Bernards Ale, which was so good, that it infused Grace, and converted a Company of Jovial­blades.

It seems Beasts and Birds were not so shie and peevish formerly, as now: when a Capgrave, fol, 18. Buck would run to St. Aido, and kneel as him, or if praying his help. As an Id. fol. 37. Hare was so saved by Anselme. When Ni [...]remberg. Hist. Nat lib. 9. cap. 95. Spar­rows would flock to Remigius, and eat from his fist: When not onely Birds, but Ibid. Fishes would do the same to Jodocus; and took delight to flutter a­bout Maxentius. They say that Id. c. 95, 96. Joseph Anchieta the Jesuit out-va­pour'd the Serpents; and in the heat of Summer, made the Birds fly over him for a shade. That Id. cap. 95. Brigid had a Boar to preserve her Flocks; Id. Hist. Mi­rac. l. 2 c. 68. Eutichius a Bear; and St. Hidrome a Lyon to keep his Ass. That a (Dauroult. c. 7. Tit. 76. Sect. 3. Wolf at the name of Nortbert let a Sheep go. A Ibid. Sect. 4. Serpent secured a Thief. Two Ibid. Sect. 2. Lyons upon command, directed stray'd Travellers into the right way. And which is most of all, that an ugly filthy Nic. Jans [...]. l. 2. c. 3. p. 215. worm was turned into a precious Stone by St. Dominick.

Nay, these Beasts must be Religious too, and probably good Roman Ca­tholicks. Thus the Beasts used to come to be Villegas, III Febr. Jac. de Vorag. Hist. 41. blest by St. Blasius; nor would they depart, till they had received his Benediction. A company of L' Alc. des Cord. l. 1. p. 69. Larks sang the Requiem of St. Francis: the Birds Id. pag. 82. flew out of a Wood, lest their chatterings should disturbe the Prayers of Fryar Rol­lus. One time a great Flock of Birds with stretch'd-out necks, gaped, and attentively Id. pag. 192. hearkn'd to the Preachment of St. Francis. Another time, a great Shoal of Id. pag. 112, 113. Fishes held their heads out of the Water, the better to hear Fryar Anthonies Sermon; and when he had done, some of them o­pen'd their mouths, others bow'd down their heads, whilst others hum'd him; and then departed with a great deal of comfort. And other Pet. de Natal. lib. 5. cap. 117. Fishes at the command of St. Branden, lift up their voices and prais'd God: And thus a L' A [...]c. des C [...]rd. l 1. p. 200. Sheep bleated and kneel'd before the Altar: And the story saith, that the stones answered, Amen, to blind Venerable Bedes Sermon.

And if any of these Creatures do an injury and displeasure, how sorry and grieved will they render them for it? Thus they tell us of a Nieremberg. de Mitac. lib. 2. cap. 72. Raven or Crow which did Pennance, by tormenting it self three days on a Moun­tain, onely for throwing down a little Milk. But the Story how St. Francis made peace between the City Eugubio and a Wolf, is as pretty a thumper as any, in short thus: A Wolf having done much mischief to the Citizens, [Page 27] he undertook to make them good friends: upon this he calls the Beast to L' Alc. des Cord. lib. 1. pag. 188, 189. him, saying, Brother Wolf, you shall promise to live quietly, if the people will af­ford you Victuals. Then the Wolf bow'd down his head in sign of consent: But Francis bid him plight his Da mihi fi­dem. troth: Then the Wolf lift up his right paw, and Francis held forth his fist, and so the Saint and Beast shook hand and foot. Then Francis Preach'd; and after Sermon, past his word to the Ci­tizens for the Wolfs future good behaviour, provided they would not mo­lest the Wolf: to which they promising, and the Wolf kneeling down in sign of agreement, all the people shouted for joy of the Peace: And thus the Wolf lived two years, begging his meat from door to door; the very Dogs all the while not so much as barking at him.

Nay, these Animals are doughty Champions for Invocation of Saints too. Thus they assure us, that a little Bird, being Gononus, pag. 150. seiz'd on by a greater, cryed but out Ave Maria, and presently the great ravenous Bird fell down dead: That a Parrat sporting her self out of a Cage, and being almost seiz'd upon by an Hawk, did but call upon St. Thomas a Becket, and the Hawk fell down dead, and so the Parrat escaped a scouring. Nay, that a Faulkoner being to be hang'd for loosing his Lords Hawk, and had the Rope about his neck, did but think upon our Lady of Hall [a place in Hainault, where of late her Image is set up and more peculiarly worship'd] Just. Lips. D. virgo Hallen­sis. and forthwith the Faulkon came flying home, light upon his shoulder, and so saved his life.

But if these little Creatures have not a visible Church, they cannot e­scape being Hereticks: to avoid which mischief, you shall see they shall have a place for Devotion, the which though not so big as the seven Mo­ther-Churches at Rome, yet more miraculous than any of them. And thus it hapned:

A Womans Caesarius, l. 9. c. 8. Bees not thriving, by the advice of her Gossip, she steals a consecrated Wafer, and placeth it in one of her Hives, hoping it would drive away the disease, and bless all their undertakings. The de­vout Bees, in honour of such a sacred Guest, fall to work, and with their Hony-combs, make a pretty little Church with Windows, a Covering or Roof, with a Door, a Belfrey, I and an Altar too, upon which they had laid the Hoast, about which they continually Apes cir­cum volantes, & in laudem Creatorisbom­bisantes. flew, and by their Humming prais'd the Lord. A pretty company of Catholicks, and a notable Argu­ment for Transubstantiation. But I hope De signis Eccles. lib. 14. cap. 3. Sect. 1. Bozius and the rest will par­don me, if I make no more account of this Bee-hive-Church, than I do of Hist. Natur. lib. 9. cap. 94. Nierembergius his zealous Lisboan Dog; a story too long for this place, though he is pleas'd to fancy it a proof or confirmation of their Pro confir­manda fide, augendo (que) cultu Sacerri­mae Mensae. Religion (and if I mistake him not) of Transubstantiation.

But besides all this, I warrant you 'tis none of the least glories and ho­nours SECT. V. of their Church, (as they think) to see how they bang the poor De­vil about: I shall not here trouble my self with their abominable cheating stories of their exorcising and casting out Devils, with a thousand childish and Poppit-play-tricks, as you may finde them set down in their Practica Ex­orcistarum. Va­lerius Polydorus, Flagellum Daemonum, & Fustis Daemo­num. Hieronymus Mengus, Comple­mentum Artis Exorcisticae. Zacharias Vicecomes, Fuga Sata­nae. An­tonius Stampa, and suchlike Juglers in Divinity, who act by compact or delusions, to the inriching of themselves, the destruction of many simple­minded people, the impoverishment of their gallant Patrons, and the a­buse of Religion and whole Countries: For I am apt to lay this down for a Maxime in Politicks, That when they are busie in Exorcising or disposses­sing of Devils, 'tis time for our Governours to look about them, there be­ing [Page 28] a worse Devil lying hid, than that which appears upon the Stage, be it in the House of either rich or poor, though we finde these Mummeries commonly acted in the former. For 'tis dangerous when an under­party, by these and suchlike cheats of Sanctity, indeavour to strengthen their interest, by making themselves Popular. Though methinks 'tis but a simple commendation to finde the Devil in all these black sports, onely to have power over the Romanists, and that of the poorer sort too, whilst the Hereticks (as they call us) are free from such vexations; for we shall hear of none such, but what proves a juggle at the long run.

But I say, letting alone these their stories of hunting or ferretting out the wicked spirit from one place of ones body to another, as if they were playing together at hide and seek, or finde out the Thief; I shall shew you the valour of the old Romans, how they cuft the poor Villain, till they made him ashamed of himself.

Thus they tell us, how Pet. de Natal. lib. 6. cap. 120. St. Margaret took the Devil by the Hair, threw him down, set her foot upon his Neck, and made him roar out, though at last he having given her a good account of his actions, she very civilly let him go. And how another time, he thinking to make sure of her, put out his ugly long tongue, and swallowed her up: she being in this pickle, made but one sign of the Cross, and the Fiend burst in two, and so she escaped that scouring. And such another Virago was Id. l. 3. c. 131. Juliana, who tyed the Devils hands behind him, whipt him bravely with a great chain; and though he earnestly beg'd her favour, and not to abuse him before all people, yet she drag'd him as a laughing-stock about the Market-place, and then without any compassion threw him into a Jakes.

'Twas a cunning trick which they tell of Id. l. 8. c. 20. St. Lupus, who having once got the Devil in a Bason of Water, laid but a Cushion upon it, and so he kept the simple Rogue howling there all night, being not able to get out. And Id d. l. 8 c. 70. St. Niceta as bad as the former, for he took him, and valiantly threw him down upon the ground, set his foot upon his neck; then asking him what he was, and the fool confessing that he was the wicked knave who had abused Mankinde: Then Niceta threw him in his own Father King Maximinianus his face, and at last tyed him fairly up to a Dunghil. And if here he stank not enough, another pickl'd him to the purpose: for the spirit having I know not how got into him, he very neatly took the ad­vantage of a slippery gut, and Jac. de Vo [...]ag. Hist. 195. flirted him out with a powder backwards. And I think St. Dustan was even with his love-tricks, when he took him by the Nose with a pair of hot Tongs, and made him roar a­gain. ca [...]grave.

But what need these people put themselves to the trouble thus to per­secute the Devil, when himself sometimes by chance can be his own Tor­mentor? Of which one story for all. The Disc [...]p. in Prompt. Ex­ [...]mpl. lit. E. Exemp. 16. Devil one time writing down the sins of some Fryars, and the Paper it seems not long enough for the Catalogue; he goeth the Shoomakers-way to work, puts one end of the Paper in his Mouth, holds fast the other end with his hands, and so in­deavours to stretch it out longer, as they use to do Leather. But see the mischief of it! as he was thus earnestly tugging, the Paper unexpectly tears; with which slip, back flies his Coxcomb against the Wall, whereby he got such a rattle on his pate, that we may well suppose the teeth chatter'd in his head. Yet it seems, as bad as he was, he once Caesar. lib. 3. cap. 26. confess'd his sins to a Priest, had a great humour to repent and turn over a new leafe; nay, and went so far in this good course, as to pay for a Id. l. l. 5. c. 36. Bell to tole the peo­ple to Mass.

As for Purgatory, their stories are too many and long for this place; but SECT. VI. if you have a minde to take a view of it, Hell or Paradise, I shall refer you to Hist. Angl. An. 1153. p. 86, 87, 88, 89, 90. and An. 1206. pag. 215, 216, 217, 218, 219, 220, 221. And see Phil. Osullevan Compend. Hist. Cathol. Hibern. and his Patritiana De­cas Matthew Paris, where you may see what buildings they have; how many ways the wretched are tormented; the description of the narrow Bridge, or Bridge of Dread; how St. Paul and the Devil weigh the souls in Scales, to see whether their good or bad works are heavyest, that accordingly one of them may dispose of them; how the Devils have their Theatres or Stages to sport and pleasure themselves for diversion sake, by seeing the souls act their parts there: What pleasant Fields and Flowers there are in Paradise, and suchlike old Wives stories, very fit for Winter-nights. And here may you see St. Patricks hole in Ireland too; with which impudent Fable many good people have been deluded. And I dare say, some of our Country-men are so far from being in their wits again, that as yet they will believe the miraculous stories of that Irish hole.

But to go a little higher, you shall see what an excellent Heaven they will afford to the sons of their Church; though certainly, when some of them thus think to set out its glory and honour, they rather make it con­temptible to very Christians, I am certain an Argument of Derision to the Atheist.

As when their Barelete can confidently tell the world, what a great deal Vid. H. Estiene Apol. pour He­rod, l. 1. p. 302. of clutter there was in Heaven to get God to send his Son into the World: For when Adam, Noah, Abraham, David, &c. had desired him to send them, and nothing granted them; then the Women went to see what they could do: And first went Eve, but God told her she was not worthy of his Son, because she had sinn'd. Then Sarah went, but God told her that she wanted Faith concerning Isaac. Rebecca intreated, but he told her she was Partial between Jacob and Esau. Judah spake, but she was told that she was a Murtherer. Then went Esther, but God stopt her mouth, by telling her, she took too much pains to pleasure Assuerus, &c.

Like to this is another story, how after Christs Resurrection, several Id. pag. 304. striv'd to carry word of it to the Virgin Mary. Adam said it belong'd to him, because he was the cause of sin; but Christ told him he would loyter by the way to eat Apples. Then Abel he would go, but Christ told him he might meet Cain, and so be kill'd. Noah offer'd himself, but he was told he loved drinking too much. John Baptist would have gone, but his Gar­ment of Hair was not fine enough. And though the good Thief beg'd the imployment, yet Christ told him he was not fit, because his leggs were broak: And so at last they were forced to send an An­gel.

And as bad as the former is this, that some days after Christ was crucifi­ed, Id. pag. 301. the Apostles went and complain'd to the Virgin Mary, that he had not sent the Holy Ghost to them as he had promised: Upon this Jesus went to God, telling him what he had promised, and that it was now time to perform it. God consents, bids him inform the Holy Ghost of it. Upon this the Holy Ghost desires to know how the people had used him: Christ shews him how they had crucified him: then the Holy Ghost cryed out, Heu mihi! Alas, wo is me, and so turned himself into another shape, that they might not seize on him. And upon this Mission Baralete saith, there was Facta est dis­sentio inter Patrem & spi­ritum sanctum. a dissention or falling out between God the Father and the Holy Ghost.

But leaving these Blasphemies, they will tell you how to get into this Heaven; for I suppose every Order hath the same benefit with the Fran­ciscans; and how they do, take this one Example. A L' Alc. des Cord. lib. 1. pag. 195, 196. Fryar dying, [Page 30] went to Heavens Gates, and knocked there; the Porter asked him what he was? he replyed he was a Minorite: The Porter bid him stay there, till he had spoken with St. Francis: Upon this, St. Francis comes with a World of Fryars, and seeing him, bid the Porter let him in, for he was a Franciscan Fryar.

And now that you are in their Heaven, I make no question but you will finde it governed just as their Church is below here, as if they were both under the Obedience and Government of the same Customs, Canons, Caesariu [...], l 7. cap. 20. Specul. Ex­empl. dist. 6. Sect. 60. and Constitutions or Decrees. For in Heaven they tell us that the Saints go in Procession by Couples; that they carry lighted Tapers in their hands; that they sing the Responses according to the day or Rubrick; that Christ himself goeth clad in his Pontificalibus, with a Myter on his head, a Crosier in his hand, with Gloves, a Ring, and suchlike Episcopal Ornaments: That they go to Church there; that Mass is sung there, Christ standing at the Altar, some reading the Epistle, others in their Surplices the Gospel; and when they have done there, that they all offer up their Candles, which our Saviour receives. Nay, they tell us, that sometimes Christ and the rest comes from Heaven, to do these Ceremonies and Services up­on Go [...]onus, pag. 133. Earth, &c.

Thus have we seen the thumping commendations of their Saints, Devils, nay, of Heaven it self; in which, they have rack'd their Wits so much up­on the Tenter-hooks to make all these their glories lovely and taking, that by thinking to over-do, they have come short; and instead of ren­dring them amiable, have shew'd them but as contemptible: As if all their pains and labour were guided with the same misfortune of our Arcadian Demetas, who after all his pumpings and endeavours to make his Madam Mopsie renowned and famous, sum'd up all in this, that she was his own Pigs­nye, whereby she became more ridiculous.

I have been the longer upon these Wonders and Fopperies (and might easily have enlarged their number to a great Volume) because I finde them in every place so triumph over all other people by their Miracles, which in every Age they make so necessary a Mark of a True Church, that they think it none of the least Arguments against the Re­formed.

But these may give you an hint, what little credit may justly be given to such Tales: and when men have trapt any as Impostures, so oft in lying and cheating, they have small reason to believe them in their other Stories or Actions. And besides these Forgeries, when we consider what com­pact jugling and delusions there may be, and that the Devil also may have a hand in the imployment, as also some may have their Natural causes; we should not so easily believe all to be gold that glistereth, nor e­very thing we see or hear, to be a Miracle wrought by God, since 2 Thessal. 2. [...]. An­tichrist himself must deceive by signs and lying Wonders.

Though as I have no power to hinder Almighty God from working Wonders, so have I no Authority to deny that he doth do any by his faith­ful Instruments; and I am apt to believe upon good Reason, that the Church of Great Britain, since the Reformation, may glory and triumph in this blessing, as well as their fellow-Christians beyond Sea.

CHAP. IV. Their Idle, Extravagant and Prophane Titles and Prerogatives appro­priated to the Pope.

HAving hitherto seen how lavish they are in the commendations of their inferiour Christians, those but as it were fellow-Subjects, or of the same rank in obedience with themselves: what lofty strains and towring Encomiums may we expect, when they advance to magnifie their Lord and Master, their Infallible Judge, and what not? If in any thing they observe Sir Philip Sidneys Rule:

And if when several of their Wits have strain'd themselves to compare the great Cardinal Many of which you may finde collected together in a Quart [...] Book, call'd Scripto­rum Galliae Maledicentiae & Adulationes Impiae, Anno 1635. Richelieu to God Almighty for Power and Wisdom, though he hath not hitherto been held one of the greatest Saints; we may not hope for less Blasphemies, to be produced to the honour of their Roman Bishop, whom they fancy to command Heaven and Hell; and so at his pleasure to dispose of their souls to either of those places.

But that good Emperour Volaterran. lib. 23. fol. 266. Alexander Severus rejected all such cogging Claw-backs: As Ant. Panor­mita de rebus gestis Alphonsi. Alonso that wise King of Aragon, did not onely hate, but several times punish his flattering, creenging Courtiers, whom he justly call'd the Plague of Princes; it being a truth not easily denyed, that (next to such a Treason as Presbytery) the dissembling fawning Favorite, is the discredit of his King, and the ruine of his Country.

What the Popes have done by way of command to others, to proclaim to the World the Commendations, Strength, Power, Vertue and Authori­ty of his Holy-Chair, would be a task too tedious and difficult, to search exactly and throughly into: Yet that such endeavours have been some­what Ancient, appears by Augustinus de Ancona, now better known by the name of Triumphus; who above three hundred years ago, was commanded by Pope John XXI (or XXII) to write a Treatise to this purpose, which he did, where he boldly maintains that no De Potestate Ecclesiastic [...], Quest. 44. Art. 1. law can be made to binde Christi­ans, but by the Popes Authority, as of old the Israelites received none but by the Intercession of Moses. Nor is this all; but he makes all the world to be so much the Popes Right and Inheritance, that he expresly gives us this Caution of Interpretation of some Facts in History, viz. That if we meet with any Emperours to have given any Id. Part. 1. Quest. 1. Art. 1. Temporal Priviledges or Lands to a­ny Popes, (as they say Constantine did to Sylvester) we must here understand that they did not at all give that which was their own to give; but onely (for­sooth) restore that, which had formerly been taken away from them by Tyranny and Injustice. Or if on the contrary, we read of any Popes to have given off a­ny such Temporal Benefit, we must then suppose that it was done more for peace-sake, then really to give to others a true Title to them. Fine Rules, if they were true, to keep all Jurisdiction and Territories in their own clutches. But alas, they are too simple and childish to be imbraced by any but fools, and suchlike Papal Scriblers.

Not long after him, we have a trusty Spaniard, Alvarus Pelagius Con­fessor to Balthassor Cossa, call'd John XXII (or XXIII) who writ a large [Page 32] Book, in part to vindicate his Master, by many then held an Antipope. This Alvarus, amongst other things, affirms that no Emperour must be held to rule De planctu Ecclesiae, lib. 1. cap. 13. justly, who received not his Power and Authority from the Ro­man Church, especially after Christ had granted all Rule and Government to St. Peter: which seems a pretty Paradox, as if the Church at Rome by right ruled all the world, before ever St. Peter was ever there, or held as Supream there; or for ought that I know, before any other Christian in that City had any abode. Nor will that which followeth any whit mend the matter, viz. that every Pope hath all the same, or as much power upon Earth, as Jesus Christ himself had; and that the Pope is as a God to the Emperour.

Some years before this, Ʋrban the Sixth and Clement the Seventh bandy­ing for the Popedom, the Christians not agreeing which of them was the true one; insomuch that the Kings themselves were also divided, from which troubles it may be he might expect some disadvantage: However it was, he had one Johannes de Therano his Chamberlain, who upon his command writ a Book to lessen all Temporal Authority in Princes, in which he very finely evades these words—Give unto Caesar the things that are Caesars, and to God the things that are Gods, by affirming that these words of Christ have place onely for a time, viz. until his Ascention; and that after his Ascention they are of no force or value: proving it from this Verse—Joh 12. 32. When I shall be lifted up from the Earth, I will draw all men unto me; which he interprets by all Kings and Kingdoms to be under the Popes jurisdiction: a bundle of such strange Assertions, that Tom. 2. pag. 232. Coquaeus himself seems almost ashamed of them.

But to go on: long before any of these, above five hundred years Anno 1131. a­go in a Council at Rheimes, some one or other (for his certain name I finde not) made a learned and wise Sermon, as he thought, in commendation of the Pope, telling his Auditors, that he was greater than Moses, greater than any Angel, greater than Solomon;—nay, except God, there is none like unto him either in Heaven or Earth. And that this might carry the more cre­dit with it, they have foisted this into the Works of Sermo ad Sy­nod. Rhemens. beginning Grave est quod mihi injungi­tur. St. Bernard, though Anno 1131. Sect. 4. Baronius himself cannot believe that he was the Author of it.

Yet good Bernard knew not all things, nor in some things could he see any farther than that blinde Age in which he lived would allow him; nor will I take upon me to censure him of flattery, for his thus complementing with his Holiness,—Be [...]nard. de Considerat. ad Eugenium, sib. 2. cap. 8. Thou art the Prime of all Bishops, the Heir of the Apostles, an Abel for Primacy, a Noah for Government, an Abraham by Patri­archship, a Melchisedech by Order, Aaron by Dignity, Moses by Authority, Sa­muel by Judicature, Peter by Power, Christ by Ʋnction, &c.

And this piece of canting Courtship, was taken up by the Arch-bishop Vid Abrah. Bzov. Rom. Pent. c. 6. p. 56. Stephanus Tigliatius, and bestowed upon Innocent the Eighth with some Additions.

But we might go higher yet, and see what goodly Priviledges Gregory the Seventh got an Assembly at Rome to bestow upon him, as that B [...]o [...]. Anno 1076. Sect 31, 3 [...], 33. onely the Pope of Rome can depose Bishops: That he onely according to the Times may make Laws: That he onely may use the Imperial Ensigns: That all the Princes are to kiss his feet: That he can depose Emperours, and Translate Bishops: That no Synod can be held without his command, nor any Book is Canonical with­out his Authority: That he is undoubtedly made Vid. Dist. 40. [...]. Noa nos. Holy by the Merits of St. Peter: That there is but one name in the World, i. e. the Pope.

Nor can such Extravagances as these seem strange to any, who is ac­quainted with their writings and stories; the Popes themselves not a lit­tle [Page 33] delighting in these Flatteries, and accordingly they never want such complying Pick-thanks.

Thus Fernando de Velasco in behalf of his Master John the Second King of Vid. Bzov. de Rom. Pont. c. 6. p. 56, 57, 58, 66. Portugal, applyed that to Innocent the Eighth, which the Apostle speaks of Christ, viz. That he is Ephes. 1. 21. far above all Principality and Power, and every name that is named, not onely in this world, but also in that which is to come; and that he is the Sun and Light of the World.

Thus Scala the Florentine Ambassador told the same Pope, That his Dig­nity was so great, that a more Excellent could not be invented or fancyed on Earth: Nay, that to dispute or doubt of his Power, is no less than Sacriledge, as Cheurer flattered him from the Duke of Savoy. Julius the Second was told by Diego Pacettus, Envoy from Emanuel King of Portugal, That he was the Door-keeper of Heaven, and held the Keys of eternal Life: And Bernar­dus Justinianus, Agent from the Venetians, assured Pope Paul the Second, that Cui claudere Coelos & ape­rire, detrudere ad Inferos, & eruere quos­cun (que) velit, concessum. he could damn and save whom he pleased: Which was also affirm'd to Julius the Second, by Michael Risius, from Lewis the Twelfth of France, with this Addition, that the Necks of all Kings and Princes must submit to him.

Narius Bandinaeus, Ambassador from Sienna, fob'd up Pope Paul the Third with the Epithites of The Father of Godliness, Day-star of Justice, Prince of Faith, Chiestain of Religion, Arbitrator of all things, Saviour of Christians, and Image of Divinity. And as if the Princes of Italy strove in the magnifying of his Holiness, the Ambassadors of Genoa, Sienna, Lucca, Venice, Florence, Parma, Milan and Ferrara, humbly told Leo the Tenth, That he excell'd all Kings as much as the Sun doth the Moon.

And well might these petit Potentates thus tumble themselves before their Infallible Chair, when the great French Monarch, Francis the Se­cond, by his Deputy Johannes Babo à Burdaesia, did creenge to Pius the Fourth, in the acknowledgement, that all Laws depended upon his pleasure; that Kings threw themselves down at his feet, and Heaven opens at his will; and that his pleasure did stand for a Law, as his voice for an O­racle.

Pope Pius the Fifth was once told, that the whole world lay at his Feet: And Sixtus the Fifth, that Princes, Kings and Emperours were so much subject to him, that they should not onely attend upon him, but worship and adore him. Which if true, then Aquinas was not amiss, when (as they say) he told the world, That Vid. Bzov. pag. 53, 55. our Kings ought to be as much subject to him, as to Christ himself. Nor those others, who with the German have declared, that all must be o­bedient to him, upon pain of Salvation, according to the Decree of Extra. Com. de Major. & Obed. c. U [...]am sanctam. Bo­niface the Eighth.

Their Canon-Law tells us, that Christ received St. Peter into the Sext. de E­lectione, cap. Fundamenta. Fellow­ship of his undivided Ʋnity: Informs us; that as Dist. 12. c. Non decet. Christ did the Will of his Father, so we should do the will of the Church of Rome. That Dist. 19. c. Sic omnes. all the Orders of that Church ought to be held, as if St. Peter himself had proposed them to us. And therefore are Ib. c. Enim­vero. perpetually and inviolably to be observed. And so are the Papal decretal Letters, which they say are to be Ib. c. In Ca­nonicis. numbred amongst the Canonical Scriptures: Nor is any man Caus. 17. Q. 4. & Dist. 81. c. Si qui sunt, c. Nemini est. to judge or revoke the Popes sentence: For the Paul. Lance­lottus Institut. juris Can. l. 1. Tit. 3. c. De­creta. Decrees of the Popes are of equal force and autho­rity with the Canons of Councils. And good Reason, since they Decree that every one is to be Extra. Com. de Major. & Obed. c. Unam sanctam. obedient to the Pope, upon pain of damnation; and so must we believe that Extra. Com. Tit. 1. c. Super Gentes. all Nations and Kingdoms are under the Popes jurisdiction: And that Extra. Joh. XXII. Tit. 5. & Dist. 22. c. Omnes. Gloss. God hath delivered over to him the Power and Rule of Heaven and Earth.

And well may he thus triumph over Principalities & Powers, since the Glos­saries [Page 34] have the confidence to assure us, that he Naturam re­rum immutat substantialia unius rei ap­plicando a­liis—de nihi­lo aliquid fa­cere pot [...]st.—sententiam quae nulla est facit aliquam. In his quae vult ei est pro ratione voluntas. Nec est qui ei dicat, Cur ita facis? Ipse enim potest supra jus dispensare—de injustitia potest facerc justitiam corrigendo jura & mutando. Decret. Greg. lib. 1. Tit. 7. c. Quanto perjonam. Gloss. Sect. Veri Dei vic [...]m. can change the Nature of Things, make (or rather create) something out of nothing; since his will must stand for a Law, nor must any man say to him, Why do you so? since his power is such, as to dispence beyond Law it self, and so of Injustice can make Justice, either by correcting or changing the Laws or Rights; and Dist. 34. c. Lector. Gloss. dispence too against the A­postle.

Their Canon-Law brags, that Constantine the Great call'd the Pope a Dist. 96. c. Sa­tis evidenter. God: But their extravagant Gloss speaks out more plainly in these ve­ry words—Credere Do­minum Deum nostrum Papam Conditorem, &c. Extra. Joh. XXII. Tit. 14. de verborum significat. cap. 4. Cum inter nonnull [...]s. Gloss. Sect. Declaramus, prope finem. OUR LORD GOD THE POPE.

Because Warn-word to Sir Fran. Ha­stings's wast­ward, Encount. 1. c. 2. Sect. 10. Father Parsons affirmeth he could never finde any such ex­pression, though he saith he sought much for it; I have been the more ex­act and plain in the Quotation, as also to confute Apol. pro Hen. Garn. Andraeas Eudaemon-Johannes, and some others, who are apt to perswade their Readers, that there is no such thing to be found, at least in those Copies that they can meet withal: for confutation of which, take this Catalogue of Editions which I have met withal, in which they will finde the said words expresly set down.

Several of which, viz. those you see here noted with the Asterisks, were Vid. Pet, Mou­lin vates, lib. 5. cap. 6. printed after Pope Gregory the Thirteenth had corrected the Canon-Law, and were as they confess printed and publish'd according to the Roman Copy, by Authority of the said Pope.

And it may be from suchlike wicked expressions as this, that abomina­ble Varlet Francois Ravaillac drew this Blasphemous Doctrine, Parceque faisant la guerre contre le Pape, c'estoit la faire con­tre Dieu, d' [...]u­tant que le Pa­pe estoit Dieu, & Dieu [...]stoit le Pape. P [...]ocez, Examen, Con­fessions, &c. du F [...]anco [...]s Ravaillac. pag. 39. & Is. Ca­sauban. Ep [...]st. ad Front Du­caeum, pag. 14 The Pope is God, and God is the Pope. And therefore supposing that Henry the Fourth of France would make War upon the Pope, he thought himself obliged to murther the said King, lest he should fight against God, that is, the Pope. However, though I cannot say that the wisest of them think the Pope really to be God; yet this I am certain of, that they commonly paint one so like the other, with a Triple Crown, and all other Pontifical Garments, that you can scarce know whether they designed it for the Pi­cture of God Almighty, or the Pope.

But others would have us to think, that he is not really a God, no more than he is really a man; but something or other between both, ac­cording to our Country-man in their [h] Gloss. g Cl [...]m [...]t. in Proem. Gloss, [...] Papa.

And now can we think that they give these almost-almighty Titles and Power to his Holiness, without sure grounds and good cause? And that of all Reasons and Authorities, the Canon-Law, which hath been so care­fully composed, and so often revised by their wisest ones, doth not afford the best? No surely, and therefore for a taste, take some of their invin­cible Arguments, and those too, for more Authority, framed by the Popes themselves, and so infallibly true.

Can any deny that the Pope hath all Extra. Com. de Major. & Obed. c. Unam Sanctam. Temporal as well as Spiritual jurisdiction, seeing the Apostles said,—Luke 22. 28. Behold, here are two Swords; and Christ answered, That it is enough? Which is also sufficiently testified by Christ's saying, Peter Job. 18. 11. Mat. 26. 52. put up thy sword into the sheath.

What need any man question the Extra. Com. c. Unam san­ctam. Greg. de Major. & O­bed. c. Solitae. Popes Authority to depose Kings, seeing God told the Prophet Jeremiah, saying,—Jer. 1. 10. Behold, I have this day set thee over the Nations and over the Kingdoms, to root out, and to pull down, and to destroy, and to throw down, to build and to plant?

Is it not as plain as a Pike-staff, that there is but one Supream Authori­ty in the World, and that that is the Extra. Com. c Unam san­ctam. Pope, because God Gen. 1. 1. created heaven in the Beginning? for it is not said in the plural number, in the Begin­nings. And therefore he that believes not that the Pope is the Chief, must be an Heretical Manichee.

Again, is it not impudence to deny the Greg de Ma­jor. & Obed. c. Solitae. Pope to be above any Em­perour, (be he East or West) seeing God himself decided long since the Controversie, by creating Gen. 1. 16. two great Lights, viz. the Sun and the Moon, whereby he did plainly demonstrate, that the Pope is as far above the Em­perour, as the Sun is greater than the Moon? And for the Kings, they are no more to be compared to the Pope, than Dist. 96. c. Duo sunt. Lead is to Gold.

Upon the strength of these Authorities and mighty Reasons, though not a Rush to the purpose, their Writers vapour with his Holiness over all poor Hereticks. Comment. in c. Oportchat. pag. 48. Sect. 9. Rodericus Cupers thinks that those who deny the Popes Temporal and spiritual Supremacy, deny also the Gospel; and the great Sum. Patt. 3. Tit. 22. c. 5. Antoninus of Florence, that he hath power not onely on earth, but in Heaven and Hell. Doctor Tract. de ju­risdict. part. 4. cent. 1. cas. 56. Sect. 1. Marta saith, that he is Judge of all men in the World. And so any may appeal from their secular Judges to him: He being the Ibid. Sect. 8. Fountain and Original of all Temporal jurisdiction, and having all the Power that Id. cap. 25. Sect. 20. Christ had.

Quodlibet. VI. Quaest. 23. fol. 369. a. Henricus à Gondavo with his Commentator, Marcus Vitalis, Zuccoli­us, and De Potestar. Rom Pont. l. 2. c. 9. Sect 7. & cap. 10. Alexander Carerius, with a multitude of others, are great stick­lers for this his Authority; and the later of them tells us, that it is the common opinion of all their Divines and Canonists. Nay, Stephanus an Arch-bishop, in one of their Lateran Councils, applauded the Opini­on, That the Concil. E­dict. Regia. Tom. 34. pag. 449. Pope was above all Power both of Heaven and Earth.

One tells us that he is not onely the Judge, but the Jo. Rubeus in Bonifac. VIII. pag. 216. Spouse of the Ʋni­versal Church, and the Arbitrator of Heaven and Earth. Isidor. Masco­uius de Maje­state Militant. Eccles. p. 26, 27 Another goeth on, and affirms him to be King of Kings, Lord of Lords: that there is but one and the same Judgement-seat and Council-house belonging to God and the [Page 36] Pope, and so all the world obliged to stand to his judgement: for should all people bandy against it, their sentence would be of no force. A third proceeds, and maintains that he can do Jac. de Grif­f [...]is Decisiones auriae, part. 1. cap. 31. all things that God himself can do, onely sin excepted. And another from the same Authority assures us, that he D. Guido Decisiones, Quaest. 589. can take away any mans right, and give it to another: Nor need we to think much at this, since they allow him to Jason Mayn. Concil. 14 [...]. Sect. 7. & Vol. 3. Cons. 68. Sect. 14. do any thing above all right, against all right, and without all right: That he is the Cause of Causes, and can declare square things to b [...]round. And then I warrant you that we are Hereticks, if we do not believe that the square thing is really round.

The Rabbins told their Jews, that they were to believe the Judges, though they told them that the Right-hand was the Left, and the Left-hand the Right. And this knack of credulity, was lately indeavoured by the Si dixerit tibi, quod dextera sit sinistra, vel sinistra dexte­ra, talis sen­tentia est te­nenda. Nic, de Lyra in Deuter. c. 17. 11. Jesuites to be an Article: the famous and judicious Father Paul assuring us, that the third of their Rules found at Padoa 1606 was, that—Hist. of the Quarrels of Pope Paul the Fifth, with the Venetians, lib. 1. pag. 96. Men must believe the Hierarchical Church, although it tell us, that that is black which our eye judgeth to be white. And something like this, is the Doctrine which Bellarmine himself layeth down, in these words,—Si autem Papa erraret praecipiendo vitia, vel prohibendo virtutes, teneretur Ecclesia credere vitia esse bona, & vir­tutes malas, nisi vellet contra conscientiam peccare. Bellarm. de Rom. Pont. lib. 4. cap. 5. Sect. Quod autem. If the Pope should err, in commanding Vices or prohibiting Vertues; then is the Church o­bliged to believe that Vices are good, and Vertues are evil, unless she would sin a­gainst her Conscience.

And I doubt he is willing to give to St. Peter, and by his consequence to the Pope, the Contra Bark­laium, cap. 31. power of making sin to be no sin, and that which is no sin to be a sin. Certain I am, that when Pope Clement the Eighth desired the said Cardinal to draw him up some private Rules and Directions for the bene­fit of the Church; he could not in that Paper of secrecie, keep himself from flattery, by telling the Pope, that Jac. Fuligat­tus vita Card. Bellarm. lib. 3. cap. 5. he had no limits or bounds in the whole world, but those which the world it self had.

About twenty years ago, Innocent the Tenth being chosen Pope, Cardi­nal Colunna, as he delivered him St. Peters Keys, told him, that Laur. Banck, Roma Trium­phans, p. 216. the An­gels in Heaven reverenced him, the Gates of Hell feared him, and the whole world adored him. But this snip of flattery is nothing to the Blasphemous Paper presented to the same Pope by the hands of the German Jesuit Mel­chior Id. pag. 81, 82. Herm. Conrin­gius Castigat. de Elect. A­ [...]exand. 7. p. 55, 56. Inchofer (though himself was not the Author of it) then living at Rome.

The Elogy it self, with the bold allusions to the Popes Sir-name Pam­philio, whereby he would make him better than our Saviour, take as follow­eth; though we may guess that they were composed a little before his E­lection.

Pope Paul the Second told Plat. in Paulo Secun­do. Platina and others, that all right and power were lodged in his Breast, and that his Authority was such, that even ac­cording to his own pleasure and will, he could null or approve of other mens actions. And why not? seeing Anno 552. Sect. 11. Baronius affirms, that when Vigilius sat in the Chair, that then also Christ himself, not onely as he was man, but as he was God also, sat with him. Upon which ground, it may be that Albizzi (made Cardinal, I suppose, by this present Pope Alexander the Seventh) told two Cordeliers, that the St. Amours journal, p. 170. Gospel would not be the Gospel, if the Pope had not approved of it. And to go a little higher, those of Palermo having sent their Ambassadors to Pope Martin the Second; these Holy men (as my Author calls them) being come into his presence, having first thrown themselves all along before his feet, thus began their Speech to him:

Nor did the Pope finde any fault in this Salutation, but onely that he thought them to be Hypocrites, and to have spoke him fair, when he thought they perfectly hated him.

As for Kings, their Greg. de Ma­jor. & Obed. c. Solitae. Canon-Law tells us, that the Pope is as far above them, as the Sun is greater than the Moon. Upon which their old Glossator takes upon him to finde out the distance; and according to his skill in A­stronomy, he makes the Pope to be about forty seven times better than a King: But this seeming too little for his Holiness, it fairly concludes him to be above 7744 times greater than any King.

And though this seems brave, and sound high, yet Chimaera, fol. 97. a. Stanislaius Ori­chorius, of a later cut, makes it his business to out-vapour the Gloss, by af­firming that a common Priest is as much better than a King, as a Man is better than a Beast. Nay farther, that as much as God Almighty doth excel a Priest, so much doth a Priest excel a King.

And this may somewhat agree with Gaspar Scioppius, a great man amongst them, though of more words and passion, than Charity or Discretion, who in the swindge of his Zeal, alloweth all Lay-men to be no better than Horses, Mules or Asses; and that with such small distinction, that the Ro­manist Ecclesiasticus, cap. 147. himself hath but the honour to be a tame Ass, whilst the Heretick is a wilde one. Nor do the Kings of the Popish perswasion get any more ad­dition of esteem from him, then that they are the foremost or leading Asses with fine jangling Bells about their necks. And that favorite of their Church, Reges Catho­lici sunt Asini cum Tintinna­bul [...], &c. Charles the Great, is honour'd enough, as Schoppius thinks, by calling him a wiser and greater Ass than our King James, because he was obedient to the Pope.

And the truth is, many of our chief Princes, by their too much debasing themselves to that Chair, have rendred themselves little better than Sciop­pius his comparisons; or his Holiness must have thought them to be so, in re­spect of his Almighty Greatness: Witness the great Kings and Emperours who have held the Popes Stirrops, have kiss'd his Toe, have like Foot-boys led their Horses along; witness Alexander the Third, for presuming to Vid. Tho. Bo­zium de Italiae statu, l. 3. c. 4. pag. 298. tread upon the Emperour Frederick Barbarossa's neck; witness Gregory the Seventh, for making the Emperour Henry the Fourth to wait upon him three several days in the midst of Winter, bare-foot, bare-headed, and fasting: and several suchlike impudent stories, which may be seen more at large in the prosecution of this History.

And for more confirmation of this Papal Pride and Greatness, let us take a short view of somewhat to this purpose, which they have left upon Record, with a strict injunction to be performed by all Kings and Empe­rours whatsoever.

The Pope in the Book of their holy Ceremonies, doth command as a Law, Sacrarum Ceremonia­ [...]um, Edit. Rom. 1560. lib. [...]. That when an Emperour goeth to be Crown'd by a Pope, Fol. 22. he is as soon as he espyeth his Holiness, to kneel and worship him bare-headed; then to approach nearer and kiss his feet: and the same is to be done by the F [...]l 2 [...]. Empress when she is Crowned. When the Emperour is Crowned, at the publick Processi­on, before a world of people, he is to Fol. [...]6. go to the Popes Horse, and there to hold the Stirrop till his Holiness mounts on Horse-back; and then like a Lackey must he lead the Popes Rosonante some way by the Reins. And this piece of service or slavery must the Fol. 17. Emperour, King, or chief Potentate perform, when the Pope is chosen, in his Procession to the Lateran Church: But if there be two Kings present, then hath the Pope expresly commanded, that Ibid. one of them on his Right-side, the other on his Left, must lead his Palfrey along by the Bridle. And this Office of the Yeoman of the Stirrop, they are confi­dently pleas'd to tell us, that Constantine the Great did it to Pope Syl­vester. But the [...]. D [...]n [...] ­ [...]io v [...]l Privi­l [...]gi [...] Con­stantant. Copy whence they produce this, I shall prove to be a whilking lye and forgery, in the following History.

The Pope goeth on in his proud Laws, by decreeing, that the best Lay­man, though he be Emperour or King, must Sac [...]a [...]. Ce­ [...]em. lib. 1. fol. 20. carry water for the Pope to wash his hands in: nor must his trouble and slavery cease here, but he must also carry up the first dish of meat to his Table. And as if all this were not enough to debase the Temporal Princes, the same Authority goeth on, command­ing, that if the Pope will not ride on horse-back, but be carryed in his Chair, that then the four of the greatest Princes, yea, although the Emperour be one of them, shall put their Fol. 1 [...]. shoulders to the said Chair, and so carry him some space: yet this being a tyranny beyond all expression, therefore somewhat to mi­tigate it, they provide, that four lusty fellows shall so far assist, as to ease those Royal Shoulders from the great weight.

The truth is, the Pope is wont to call himself the servant of servants of [Page 39] God: But 'tis none of the least signs of great Pride, to affect a seeming Ti­tle of humility, when in the mean time they make it their design to Do­mineer over the whole world: and something to this purpose, their Gloss upon Gratian affords us this Distich:

And such another like cheat as this doth his Holiness afford the Romans, or rather the holy Scripture, when he is elected and carryed to the Late­ran, where he takes up as much Sacrar. Ce­rem. lib. 1. fol. 17. money as he can in his hand, and throws it amongst the people, saying,—Acts 3. 6. Silver and gold have I none; but such as I have, give I thee. A most ridiculous Ceremony for his Infallible Holiness, thus to abuse the words of St. Peter!

And though Pope Julius the Third was content to call himself no more than Gods Vicar, yet the extravagancy of the expression spoil'd the Com­plement: For as the story goeth, having once commanded a Peacock to H. Esti [...]ne A­pol. pour He­rod. p. 291. be set by, that he might eat it cold, and being missing when he desired it, forced him into a great rage; and being desired by a Cardinal, not to be angry for such a Trifle, thus replyed,—If God was so angry for an Apple, as to drive Adam out of Paradise; why might not he that was Gods Vicar, be an­gry for a Peacock of more worth? And like this was another reply of the said Pope, who wanting his Dish of Pork, and being told that his Physitian had forbad it, as not then good for him, thus unholily commanded,—Bring me my Pork in spight of God. Porta mi quel mio piatto al dispetto di Dio.

Methinks Johannes Andraeas, Bishop of Aleria in Corsica, thought himself no small Wit, when his fancy reached so high, as to call Pope Leo the Great, Epist ad Pau­lum II. praefix, Opuscul. Leo­nis. Fran. Sweert. pag. 115. The Tully of Church-Oratory, The Homer of Divinity, and the Ari­stotle of Faith: and this mode of School-boy-allusion is used also by some others, as amongst other Monuments of the Great Duke of Bourbon who took Rome, this following is at Gaieta:

And thus the other day a Philanax An­glicus, or a Christian Ca­veat against Protestants of Integrity, pag. 57, 58. Romanist thought he had commended our blessed Martyr King Charles the First beyond all comparison, when he call'd him a Prince wise as Apollo, Valiant as Achilles, Vertuous as So­crates, Pious as Aeneas, and Beautiful as an Amazon. So that it seems to make a noise, any thing that sounds great, be it devilish or wicked, must be brought in; like the people of Sofala in the East-Indies, who appropriate to their King, by way of commendation, all things that are great, be it good or bad; insomuch, that they call him not onely Purchas Pilgr. Vol. 2. pag. 1539. Great Lyon, but great Thief, great Witch, and suchlike.

But for such allusions of Bishop Andraeas, I shall let them alone, as imper­tinent to my purpose, and of as little harm as they are of discretion; I only medling with those of a higher pitch, such as attribute a Deity, or little less, to his Holiness, of which formerly; and to them I might add this Distich set Da. Magerus Transenna Theologica, pag. 61. upon a Triumphal Arch at Rome, relating to Pope Sixtus:

And therefore they command us Paris Crassus de Ceremoniis Cardinalium, & Epist lib. 1. cap 22. to bow at the name of the Virgin Mary and the Pope, as well as at the name of Christ. And if these and suchlike Extrava­gances (not to say Blasphemies) have not been asserted, yea, and by those who think themselves the wisest, concerning the Pope, I shall desire the same censure that the famous Parisian Chancellor Gerson (by themselves stiled the most Christian Doctor) did in the same case, viz. to be held a Mentior si non invenian­tur haec scri­pta, & ab illis etiam qui sa­pientes sunt in Oculis suis. Jo. Gerson. de potest. Eccles. Consid. 12. lyar.

But to end all with a story or two: the famous Stephanus assures us, that a Priest at Tours told his Auditors, that if Apol. pour Herod. p. 291. Christ and the Pope were by him, and one commanded him one thing, and the other another, that he would obey the Pope rather than Jesus Christ. And this Doctrine agrees somewhat with the Cardinal, who told his Confessor, That he had rather adore the Pope than God, because one was visible, and the other not.

And these Extravagances, and the Popes taking upon him to domineer over all mankinde, made the Greek Church send this short Comple­ment to his Holiness, John XXIII,—We do really acknowledge thy high Jo. Bale. Acta Pontif. Rom. l. 6. p. 253. Authority over thine own Subjects: but we cannot indure thy great pride, nor are we able to satisfie thy avarice: So the Divel be with thee, and the Lord with us.

Thus when we finde their Grandees, and those who think themselves the wisest of their Religion, to ascribe s [...]c [...]s [...]ve Power and Prerogatives to his Holiness, we may the less wonder [...] simplicity of the poor peo­ple Da. Magerus, Transenna Theologica, pag. [...]5. of Limosin, who (according to the [...]) [...]aring and so believing that the Pope was not onely Gods Vicar, bu [...] [...], and so had such great power in Heaven and Earth, &c. and [...] wing that the then Pope was their Country-man, and so near them [...] in France at Avignon; and so full in hope (for Relation- [...]a [...] some comfort and help from him; sent to him, laying open [...] of his and their Country, scarce any thing growing in it, bu [...] [...], and a little Corn to serve them on Sundays; and th [...] [...] [...]eg'd that his Holiness would be pleas'd to make their poo [...] un [...]y so fruitful, that they might have two Harvests in a year.

The Pope after long consultat [...] with his Grave Council about this weighty matter, was pleas'd very [...]sly to grant their request; but upon this condition, that for the future [...] s [...]ould not reckon twelve, but twen­ty four Months for the year. [...]engers glad at heart of this unspeak­able favour and benefit, return [...]rrily into their Country with this good news, to the great rejoycing and [...]riump [...] (no doubt) of their Neigbours.

However those people, with those of Munding in Schwaben, who knew not the difference between a [...]bel. Facet. l. [...]. p. 18 [...]. Crab, Pigeon and Stag, and contended in voice with a Id. l [...]. p. 56. Cuckow; and those Inhabitants of M [...]rt. Z [...]e H [...]span. l [...]iner. pag. 1 [...]9. El Campo in Estra­madura, who knew not three Miles beyond their own homes: and our Vir­tuosi of Gotham may be, for ought that I know, as honest, though they are not the wisest of their four respective Nations.

But though the Pope may think himself above all Power in this World, and so not liable to any censure whatsoever; yet against this, I remember a droling story. A Fryar Minorite having proved that the Pope might be Ex­communicated, by this, as he thought, invincible Dilemma:—Either the Pope is a Brother, or not; if he be a Brother, he may be Excommunicated by a Brother; if he be not a Brother, why doth he say Our Father? The Pope not knowing how to answer this, a merry Courtier undertook the solution, and so to ease him of his troubled minde, by this advice:—Let your Holiness never say the Lords Prayer, and the Argument is void, and of no force against you. And so I leave his Holiness in deep consultation with his Cardinals in the Consisto­ry, what to do in this case; not troubling my self a Rush what advice he shall follow

CHAP. I. Their fancying that the Pope hath Power and true Authority to depose Emperours and Kings, and dispose of their Domi­nions.

HAving hitherto taken a short view of the Glories (as they fancie) of the Romish Church; let us now see some of their Destructive and Treasonable Principles, where­by we shall perceive that Heathens in some things have better Tenets, than those who call themselves the truest Christians.

For though Attabalipa King of Peru told that Cacafuoco Domini­can Vincent Valverde, That the Pope, who would thus Pontificem insigniter satu­um & Impudentem esse, eo sacile prodi, quod aliena tam liberaliter largiatur. Hier. Benzo. Hist. Novae Or­bis, lib. 3. c. 3. dispose of Kingdoms, was not onely Impudent, but a great Fool, to give that which was none of his own: Yet they may suppose, that the Inca spake this not like a Romanist, but an Heathen as he was; for their Writers anon will tell us another Doctrine: and yet all parties smile at the Fool in Athens, for thinking all other mens ships to be his own.

Whether the Pope hath any real Reason for the exercising of this his suppos'd Prerogative, is nothing to the Purpose; as Thomas [Page 42] Bozius affirm'd to Pope Clement the Eighth, and all people else: Sit (que) aliquis Rex ju [...]e, so­lers, industrius Po [...]ens, Catho­licus, pius; ta­men Pontifex, Episcopi (que) Pontifice ap­prohante, u [...]e naturali Divi­no in Divinis Scriptis expresso ac tradito per Christum & Apostolos—valent, huic auferre Imperia, Regna, alteri (que) nul­lum jus alio (que) habenti adjudicare, ubi judicave [...]int id esse non modo necessarium sed expediens. Tho. Bozius, de jure status, lib. 3 cap. 4. For although, said he, that the King be lawful, and not onely so, but understanding, careful, powerful, one of the Popes Religion, and godly too; yet can the Pope take his Empire or Kingdoms from him, and give it to another, although there be no necessity for so doing, it being enough if he think it onely convenient. Nor is this all; for he attributes the same Authority to the Bishops, which is of sufficient validity, if the Pope do but approve of their actions.

This Eugubian in other places of his Writings, harps much upon De Italiae sta­tu, p. 300. & 311. the Popes power in deposing of Kings, and dividing the World a­mongst them, as if they were his Sons, and he the Father of all. And then would seem to thrust Dante aut auferente Imperia Regna (que) opu­lentissima & omnium Maxima, Orbem rer­rarum distribuens, ac partiens, inter maxi­mos omnium Principes veluti inter filios. Ib. pag 301. into the World an Opinion of bad conse­quence, of none being held for Kings, but those who were anoynted and Crown'd: but the Priests Watson and Clark 1603 found that this Plea would neither Id. pag. 305. quit them from Treason, nor save their live.

Amongst other things, to Buoy or bolster up this his Opinion of the Popes Spiritual and [...]emporal Power, he Id. pag 430. brings the Authority of one Roderigo Zanchez, Bishop of Zamora; and the truth of it is, that where wording is all, this Spaniard may carry the Bell away, boldly affirming, Est vero naturaliter, moraliter & Divino jure cum recta fide tenendum, Principatum Romani Pont. esse verum & unicum immedi­atum Principatum totius O [...]bis, nedum quoad Spiritualia sed quoad Temporalia, & Princi­patum Impe [...]ia [...]em esse ab ipso dependentem, & mediatum, ministerialem, & instrumentalem eidem subministrantem, & deservientem, fore (que) ab eo ordinatum & institutum, & ad jussum Principatus Papalis mobilem, [...]evocabilem, cor­ [...]igibilem & punibilem. That by Natural, Moral, and divine Law, we must believe that the Pope hath the immediate and onely Rule of the whole World, in Temporals as well is in Spiri­tuals; all imperial Authority depending so much upon him, that it is alterable, punishable, or null'd as he shall command. The small esteem which this Bishop thus declared to the World by his Pen, he had of Temporal Greatness. Another of the same Sea, viz. Antonio de Acunna, by his Sword declar'd his approbation to it, Prud. de San­doval. Anno 1520. though upon different accounts; by his turbulent spirit, adding fresh Fuel to the Treasonous humours then raging in Spain: this old Don still charging in the head of above four hundred Priests, which he had under his Command well armed, his Word being, Here my Priests. But at last by a strangling, he paid for his Rebellions a­gainst his Soveraign Charles the Fifth, Emperour of Germany.

Laelius Zecchus a great man with them, both for Law and Dignity, is earnest for this jurisdiction of the Popes, affirming Papa enim Caesares deponit, jura Impe [...]ia transfert, & Reges Regnis privat, &c. Lael. Zecch. Tract. Theo­log. p 82, 83. that he can depose both Emperours and Kings, being absolute Lord of the Christian World. And another Italian Lawyer, viz. De po [...]est Rom. Pont. l. 2. c 3. Sect 18. Adversus im­pios Politicos & hujus tem­poris Heretic [...]s Alexander Clericus is much of the same opinion, and declares that he writ this Book against the wicked Polititians and Hereticks of his time; amongst the rest, whe­ther he intended Cardinal Bellarmine, let others judge, since he hath several whole Chapters against him. But a greater Lawyer than the former, and one of more Learning and Modesty, viz. De Testa­ment. cap. 6. Sect. 19. Didacus Covarruvas, is willing to let himself be perswaded by the Canon-Law to imbrace this King-deposing Opinion. And his Country-man, though of an ancienter Cut, De planctu Ecclesiae, l. 1. cap. 13, 37, 56. Alvarus Pelagius, out of the same Box swallows down the like Poyson.

Gaspar Scioppius that unruly German, though of the same wicked judge­ment, yet he will pretend to give you some pretty Reasons for it; as, that because the Pope is the Head, as he saith, and the Emperour and Kings but Arms or Hands to the same monstrous Body; therefore if these do not their Ita (que) si Reges non nutriant ne (que) vestiant Corpus—certe manus aut bra­chia munere non funguntur—ita (que) velut memb [...]um—inutile capitis Imperio ampu­tantur. Gasp. Sciop. Ecclesi­asticus, c. 141. p. 511, 512. duty in being careful to preserve the Body, the Head as Lord and Master may cut them off. A pretty simile, to make the supposed wise Head cause of its own ruine. But if this do not please you, he will give you another as good, from the great benefit, forsooth, that some Countries have re­ceived by this Temporal Power of the Popes: As, by this France had their Antient Family of the Meroveens thrust out from being Kings, and the Carlovingiens popt into the Throne. That Germany by this hath got the Western Empire; but not a word of the Emperours wanting Italy. And as for Spain, it's obliged to hug and defend this unlimited Prerogative of St. Peter, since it gain'd the Kingdom of Navarre by Hispania, Na­varrae Regnum nullo alio ti­tulo, nisi quia capiti Ecclesiae Pontifici sui visum fuerit, obtinuit. Ib. no other Right nor Title, but onely because it so pleas'd the Pope. In the mean time, was not Don John of Albret, and his Wife Catharina, King and Queen of Na­varre, and their poor Subjects also, much beholden to Pope Julius the Se­cond, for his thus ruining of them by the hands of their Enemies? By this Argument, Schoppius might maintain the knack of Plagiery, he gaining at first the name of some Learning by his slie transcribing of his Masters Notes; but never the more honesty or right stuck by him; nor had he mended his manners, had he lived to the age of his great Grand-father or great Grand-Mother, the first living one hundred and ten, and the other one hundred and five years: what spirit he was of, may in part be seen by his violent perswading to the ruining of all Protestants in his Classicum Belli Sacri, and his ranting and calling of it Ecclesiast. c. 74. p. 242. Dathanismus and Abironismus in King James, because he would not believe that the Pope had power to depose Kings.

But enough of Schoppius; let us now see the Judgement of one greater than he, Martinus Becanus, a man of great Parts and Learning, yet is pleas'd to compare Kings and Princes to Per Canes—partim Reges & Imperatores qui morsu & externa vi defendunt Ecclesiam ab Incursione Haeretico­rum & Infidelium, Mart. Becan. Controvers. Angl. p. 131, 132. Dogs, That by their bitings and force do defend the Church from the Assaults and In­cursions of Hereticks. And these he saith, upon some occasions, may not onely be Bec. de Republ. Ecclesiast l. 3. c. 4. Sect. 48, 49. Excommunicated, of which he endeavoureth to give some In­stances, but also Reges & Principes quando negligentes sunt in arcendis vel expellendis Haereticis excommunicandos, & a Pontifice deponendos. Controvers. Angl. Ib. Id. Tom. 3. Part. 2. Theologiae Scholasticae, cap. 15. q. 5. pag. 421. & Id. Re­futatio Tort. Torti. p. 23. deposed by the Pope. And therefore a little after, he affirms that none can with a safe Conscience take our English Oath of Allegiance, because amongst other things it declares that the Pope upon any account cannot depose a King; which Assertion he saith all Catholicks hold to be Catholici judicant hanc propositionem apertè falsam esse, Id. pag. 139. false, and against the Lateran Council.

Gabriel Vasquez, one of the most famous School-men of Spain, is also of opinion, that it is in the Popes power to Com. in 1. 2. Thom. Tom. 2. Dist. 152. Sect. 8. punish Princes; and that the crime of Heresie against him is of such force, that none of such Con­ditions are capable of Rule, so that the Si omnes de stirpe Regia Haeretici sintt, unc devolvitur ad Regnum nova Regis electio: nam justè à Pontifice omnes illi successores Regno privari possunt. Id. disp. 169. Sect. 42, 43. Kingdom must chuse some body else. But if it so chance that the whole Kingdom be not of the Romish perswasion, then the Q [...]od si Regnum infectum esset, Pontifex—assig­na [...]e posset Catholicum Regem—& ipsum vi armorum, si opus esset, introducere, Ib. Pope can assign them one, whom the peo­ple must not deny; for if they do, his Holiness, forsooth, may bring him in by force of Arms.

Nor can we expect any better Doctrine from Franciscus Feu-ardentius, —Reges—Re­gnis suis abdi­care, & omni potestate dig­nita [...]e (que) priva­re potest. Com. in Esther, p. 82. his very name somewhat shewing the fury of his Zeal: this Franciscan is resolved for the Popes pulling down of Kings; and yet he could wish that in these things his Holiness would consult with the holy Consistory of Cardinals. Julius Ferrettus, though not so hot-headed as the former, and one that could indure cold as well as any Italian; yet though he seldom used a Fire, his Doctrine wa [...] Zealous enough in behalf of the Pope, af­firming that he could Papa dat Im­perium & Reg­na—iis de causis rite de­ponuntur ab co. Jul. Ferret­tus de re & di­sciplina Mili­tari, p. 156. Sect. 113. give Empire and Kingdoms, nay, and depose the Possessors, because he is judge of all, and instead of a God on Earth. And in another Id. pag. 354. Sect. 26. place he concludes with the same Doctrine against the Em­perour: And yet this Doctrine he intended for Charles the Fifth, and as­sured it to his Son Philip the Second. And for all this bad Doctrine, this Lawyer was in great Repute, as appears both by his great Preferments and Imployments: and the latter end of his Epitath may serve for a hint.

And Celsus Mancinus, Friend, Towns-man born, viz. Ravenna, and of the same Profession with the former, is just of the same Opinion. Conspicuum fit omnibus à summo Ponti­fice deponi privari (que) Im­peratores, & è contra eligi. Mancin. de jurib. Princip. l. 3. c. 3. p. 76. Nor need this be any such wonder to us, when a greater than either of them, doth not onely affirm that this Reges nostri in multis casi­bus possunt de­poni, sive per Papam, sive ip­sis Regn [...]c [...]lis. Tostat. Com. in III Reg. c. 11. q. 35. King-deposing Authority is not onely in the Pope, but in the very people too: and of this Opinion is no less man, than the voluminous Tostatus; so that the word Treason will become null'd. Although his Country-man De potestate coactiva, cap. 12. Sect. 17. Josephus Stephanus doth not speak any thing of this Power in the people, yet he is as forward as a­ny to give it to the Pope; especially if the Kings be not of his Romish Re­ligion: and in another of his De adorat. pedum Pont. cap. 7. Books, gives you a Catalogue of some Emperours and Kings unthroned by the Pope. For those Opinions, and other his Writings in honour of the Porphyry-Chair, he was made Bi­shop of Orihuela in Valentia; and his learning might deserve some prefer­ment, being well studyed in Church-Antiquities. Another Spaniard, viz. In 2. 2 Tho. q. 12. art. 2. col. 478. Dominicus Bannez allows the same power to the Pope of King-de­posing; but had this Guipuscoian in his old age studyed Loyalty more than Hebrew, he might have alter'd his judgement, and it might have been more for his credit. And with this noted son of Mondragon, doth another Spaniard Tom. 3. disp. 1. q 12. [...]unct. 2. col. 439. 443. Gregorius de Valentia agree. And though their Orders be E­nemies, yet like Herod and Pilate they can shake hands to propagate Re­bellion.

But we have a Country-man of our own, as famous as either of the o­ther two, both for his Learning, and his stedfastness in this wicked Opinion; and this is Thomas Stapleton, who boldly declares, that for Heresie the Rom. Pont.—& punire quosvis Prin­cipes potest, & si rei neces­sitas exigat Regno private. Tom 1. pag. 710. Contr. 3. q. 5. Art. 2.—N [...]mpe per popul [...]m ip­sum cuju [...] est eligere sa [...]n Principem, aut Ordines Regni, vel Senat [...]m Civitatis—At vero si istud non succedat—potest per se immediatè proced [...]e, dando illud Regn [...]m alte [...]i O [...]thodoxo Principi, vel pr [...]mo Victori O [...]thodoxo illud assignando. Ib Sect. 4. p [...] Pope may not onely punish, but also deprive Kings of their Countries. And to have this done, he thinks this the best way; he would have the Pope to work about by the people, or the Parliaments; but if these will not fadge, either because they cannot or will not, then his Holiness may do it himself, by giving that Kingdom to another Prince, or let them have it that can get it. It may be it was for these pretty Doctrines that Clement the Eighth was so taken with this mans Writings, that he would have his Books read to him whilst he was at Victuals; and besides other large liberalities, had once a minde to make him Cardinal.

We have formerly seen the Opinion of Thomas, and now let us see what his Brother Franciscus Bozzius saith, and we shall presently perceive them to be Birds of a Feather; this fobbing up the same Pope Clement the Eighth with the same Language that the other had, telling him, that though Justis de causis posse de­poni Impera­tores, transferri Imperia. Fr. Boz. de Tempo­ral. Eccles. Monarch. lib 3. cap. 16. pag. 553. Possunt ab Ecclesia leges temporales condi, novi creati Reges, justis de causis au ferre Regna, quod saepe actum esse con­stat à summis Pontificibus. Id. lib. 5. cap. ult. pag. 823. he should not take away lawful Rule, yet upon just grounds he might depose Emperours: and this he saith hath been several times done by Popes, as in another Id. lib. 1. cap. 21. pag. 225. &c. place he endeavours to shew by several Examples.

And to this purpose was Gregory the Fourteenth claw'd by his Protono­tary, Anastasius Germonius, by affirming what great power he had over the world; he could Imperatores enim Reges alios (que) magnos Principes Principatu Regno at (que) imperio pri­vat, necnon a­lios cum libet in eorum locum sufficit, subrogat—nemo—sanae mentis dubitare debet, quin facere valeat, face­at (que) cum opus sit. An stas. Germon. de Sacrorum immunitat. lib. 3. cap. 3. Sect. 38, 39. Hujus est Imperium ex uno in alium locum transferre electionem, aut admittere, aut rejicere electum ac confirmatum ex justis de causis deponere, subditos à fidelitatis juramento absolvere, & alia id genus facere. Id. lib. 3. proem. Sect. 9, 10. throw down Emperours and Kings, and put others in their places: and if any man doubt of this Authority in the Pope, he plainly calls him a Madman; and that he can alter the place of Election, al­low or throw by him that is elected, quit Subjects from their Oath of Allegiance, and several suchlike tricks as these can he do.

And as for De Pontif. potestate, Sect. 19. Petrus Albinianus Tretius, do but compare the Contents with the Text of the next Section, and you will see him fairly grant the Pope to have power Papa potest depone [...]e Im­peratorem sine concensu Car­dinalium. Id. Sect. 20. without the consent of his Cardinals to depose the Emperor. And another Italian Lawyer Solus Papa etiam sine Concilio po­test deponere Imperatorem. Lud. Bolo. ad­dit. ad Catal­dinum de Bon­compagnis de translatione Concilii Basil. Sect. 5. Ludovicus Bologninus, from the Canon-Law, tells the world that he may do it clearly of himself. And I think that Quaest. Mer­curiales, Q. 25. Sect. 3. Johannes Andraeas doth not much vary from him, when from the same Au­thority, he saith, That he can take away any mans Right and give it to ano­ther. But Julius Caesar Madius doth not mutter in his Teeth, but speaks boldly out, that upon some Reasons, the Pope hath Authority Eos à Regnis & Principati­bus eorum de­ponere posse. Mad. de Sacris Ordinibus, cap. 9. Sect. 17. to turn the best of them out of their Kingdoms and Soveraignty. And the same doth another Italian, Antonius Sanctarellus, one that hath made some noise in the World, not onely by his confident Assertion of the Popes Power in Potest non solum eos ex­communicare, sed etiam Reg­no privare, eorum (que) subditos ab illorum obedient [...]a liberare. Sanctarel. de Haeresi. c. 30. p. 293. deposing Kings, and quitting their Subjects from their Obedience; but by the story which hapned at Paris, upon its being censured there: For the Court of Parliament perceiving the Book to be printed at Rome, by per­mission of the Superiors, and approbation of Vitelescus General of the Je­suits; the Fathers of that Order in Paris were sent for by the Court, and demanded, Whether they believed as their General did, concerning this Book? They answered, That their General living in Rome, could not but approve that which was agreeable to the Court of Rome. But being demanded then, what they believed? Answered, That they believed the clean contrary. Being again askt, And what would you do, if you were at Rome? Answered, As they do at Rome. Which made some of the Court say, Have these men one Conscience at Rome, and another at Paris? God keep us from such Con­fessors.

Johan. Baptista Vivianus, agreeth very well with the former, and their Canon-Law and Court of Rome, by maintaining their Article, that [Page 46] the Papa Impe­ratorem depo­nere potest ex causis legi­timis. Jo. B. Vivian. Ratio­nale, l. 2. p. 283. Pope for some Reasons may depose the Emperour; his Imperial Majesty and all others being subject to him, and to be punish'd by him according to their faults. And to him we may joyn a great Cardinal, Johannes Hieronymus of Alba, who tell us, Lucubrat. in Barthol. Tom. 1. fol. 83, 84 that the Pope being Judge of all things, nothing in the world can quit themselves from his jurisdiction: and that Dante, that famous Italian Poet, was in a manner condemn'd as an He­retick, because he did not think that the Empire held its being from the Church; and in another of his De potestate Papae, part. 1. Sect. 67. Books, gives us the names of some Kings depos'd by the Pope.

Petrus Hurtadus de Mendoza, might by the rudeness and incivility of his Country Biscay, suck in with his Milk some Principles of Rebellion; that Country having an Antipathy against Bishops and good Government: But these might somewhat be corrected by his severer Studies, were it not a Principle amongst them, that Merito qui­dem Haeretici—Regno pri­vantur—Hurt. de Mendoz. Scholiasticae, disp. 21. Sect. [...]04. Heretical Kings against their Church are de­servedly deposed, and others put in their places. Yet methinks 'twas somewhat of boldness of him, to present this Doctrine to his Soveraign, the Present King of Spain, Philip the Fourth: yet this wonder will scarce last nine days, when we see Decisiones, q [...]aest. 58 [...]. Guido and De jure pub­lico, lib. 3. Tit. 13. Sect. [...]. Leander Galganettus, those famous Lawyers, affirm the same by their own Canons; and the latter to dedicate this falsity to no less than to God himself, and the Virgin Mary. And Bar­tholomaeus Nardius saith, We have no reason to look upon this Authority as a strange thing, since Constituit nam (que) dominus vicarium suum super gentes & Regna, potestaten (que) ei dedit ampl [...]ssimam, ut evellat & dist [...]uat, & des [...]e [...]at, & aed ficet, & plantet B. Nard. Expunctiones, cap. 4. pag. 172, 173. God set the Pope over the whole World, not onely to establish and plaint, but also to abolish and destroy. And no less man than Johannes de Capi­strano tell us, that of this power we need not doubt, it being now as Clarum est hodie quod ex justa causa Pa­pa potest Im­peratorem de­ponere & pri­vare. Jo. à Ca­ [...]ist. de Papae sive Ecclesiae [...]torit. fol. 61. [...]. clear as the Noon-day, that the Pope may sometimes depose the Emperour: And at this positive Doctrine, none must so much as smile, or seem offend­ed; for of this Book, thus sings his Country-man Antonius Amicius:

And a great deal of ado, and some money hath been spent by the Fran­ciscans and others, to get this man Sainted; but how it thrives, I know not.

As Q [...]aest. Cri­minale, p. 173. Sect 9. Didacus Cantera, from the Canon-Law; so De Bene [...] ­is, lib [...] cap. 4. Franciscus Duare­nus, by few Examples and as little Reason, assert the Popes Authority in deposing Kings. And I think [...] s [...]l [...]ct, lib. 1. cap. [...]. pa [...] 17. Antonius Possevinus will not be displeased with the Prerogative, since he tells us that the Scepters of Kings hum­ble themselves to the Popes feet; and that Christian Kings are not so po­sitively of Gods apppointment, but they must have his Holiness to confirm their Crowns. And In 2. 2 [...] A [...] [...]. [...] [...]1. Sect. [...]d [...]m. Franciscus Sylvius, Doctor and Professor at Doway, though he will not allow the Pope to depose Kings upon every toy, yet he denyeth not, but that there may be Reason sometimes for thus pulling down of Kings. And if we consult Loca ple­ [...] 67. pag. [...]6, 31 [...], 3 [...], [...]. Gregorius Polydorius, we shall finde him rather to outstrip than come short of the former: And this he thought would not be unpleasing to Ʋrban the Eighth. And to this I­talian we may add Antonius Cordubensis, who in this cause speaks out free­ly, that the [...] p [...]ci [...] [...] & alios tollere & [...] Q [...]st. Th [...]l [...]g [...] Pope cannot onely do every thing that secular Princes can, but also make New Princes, and pull down the Old. And to [Page 47] this Spaniard may be joyned Theolog. Moral. Tom. 2. v. Papa. Sect 10. Franciscus Ghetius of Corno, being of the same Opinion, moved thereto by pretty Reasons, viz. Ex­ample, as if Emperours had not formerly done the same to Popes; and because, as the soul rules the body, so may the Spiritual Popes triumph over Temporal Monarchs.

If these Arguments of this Milanois do not sufficiently convince you, Rutilius Benzonius a trusty Roman, will think to do it with his thrid-bare Allusion of Heretical Kings to Wolves; and so they may be Jus depo­ne [...]di, & abdi­candi è solio Reges ac Prin­cipes, non so­lum Ecclesiae, sed interdum populis com­petere ratione, & exemplis o­s [...]endit [...]r—Potest [i. e. the Pope]—ipso Principes ac Reges, si ex ove aut ariete evadant lupi, i. e. ex Christiani fiant Haere­tici—privare dominio, &c. Rut. Benzon. Com. in Canticum Magnificat. lib. 3. cap. 27. dub. 6. p. 134. turned from their Kingdoms, not onely by the Pope, but also by the people, forsooth: yet he would have them to take advice of his Holiness, before they began their Rebellion; and then I warrant you, they are as surely free from that Crime we call Treason, as the Chappel of Loretto, of which this Author was Bishop, was dap­perly carryed by Angels through the Air. And in the Popes great Power in Temporals, in another of his Disput. de Immunitate Eccles. contra Venetos, pag. 68. Books he gives us some hint.

And yet if after all these thwacking Arguments, you do not finde your self convinced, and will not believe the truth and honesty of this King-deposing Article, you may assure your self to be no less than an Heretick; for Johannes de Solarzano tells us plainly, that not to believe that the Pope can depose Kings, is, and that deserved­ly —Haec opinio—merito ut Haeretica jam­p [...]idem dam­nata est. Jo. de Solarz. de In­diarum. jure, lib. 2. cap. 22. Sect. 4. too, declared and damn'd for an Heresie. This may be good Do­ctrine to preach amongst the Indians: the Spaniard pleading most of his Right from the Popes Gift. And so whether the Author by his Office relating to those places, might be encouraged to propa­gate such Principles, let others conclude; yet probably he might have spared his dedicating of them to the present King of Spain, who, two to one, if the State came in Question, would scarce con­sent to the Canon, let the Heresie lye where it would.

From the same Root doth his Country-man In 2. 2. Tho. pag. 224. Petrus de Aragon draw his Authority, that Princes may sometimes lawfully loose their Rule over their Subjects: and so doth the great Portugal Lawyer, Pastoral Sol­licitud. part 1. p. 250. Sect. 90, 91. Augustinus Barboza, that the Pope can depose the Emperour. Disputat. l. 3. c. 5. p. 371. Marius Alterius runs upon the same account; and so doth Bi­shop Johan. Maria Bellettus, but that he thrusts up the Authority a little higher than the former, affirming that this deposing of the King, may not Et non so­lum propter Haeresim, aut Schisma, sed etiam propter aliud crimen intolerabile, ac etiam propter insufficientiam. Jo. Mar. Bellet. Disquisitio Clericalis, part 1. pag. 282. Sect. 109, 100. onely be for his Heresie, or Schism, but for any o­ther intolerable Crime, or, if he be not sufficient, and not fit to Rule. To which there needs no Reply, but what if the Lyon do judge the Fox's Ears to be Horns?

With all this doth agree Raymundus de Pennafuerte, telling us, that if he be Non solum propter Haeresim, sed etiam propter negligentiam contra Haeresim extirpandam, potest non solum excommunicari ab Ecclesia, sed etiam deponi,—suerit inutilis, dissolutus & negligens circa Regi­men & justitiam observandam. S. Raym. Summa, lib 1. Tit. de Haereticis, Sect. 7. pag. 41. negligent to extripate Heresie, to do Justice in his Government, unprofitable or loose, the Pope may then take his Kingdom from him. Whether this Doctrine was any motive, not long ago, to Clement the Eighth, for Canonizing this man for a Saint; or those vast sums of money gather'd in Catalonia (where this Raymond was born) for the same purpose, was best known to the Court of [Page 48] Rome, and is not two pence matter to our design. But yet for all his Saintship, his great admirer and Glossographer, Johannes de Fri­burgo, will not agree with him about the Popes direct Authority, though he allows him an indirect one to depose Kings: and it is not a farthing matter whether he kill a man with his right or left-hand.

With the former Saint, doth another, but of a far older date, viz. St. Bonaventure, in the main agree, affirming with the rest, that Possunt Sa­cerdotes & Pontifices ex causa amovere Reges, & de­ponere Impe­ratores. S. Bo­navent. de Ec­clesiast. Hie­rarcha, part 2. cap. 1. Priests and Popes for some Reason or other, may put down Kings, and depose Emperours. But though our Learned Country­man, Alexander of Hales, used to say by this famous and pious Cardinal his Scholar, That it seemed to him, that Adam had not sin'd in Bonaventure; yet for all his Title of Invincible, he shall not per­swade me, but that our Seraphical Doctor was wide from Truth, in this his King-deposing Assertion.

Much about the same time with the former, lived another famous Cardinal Henricus de Segusio, but now better known by the name of Hostiensis, who is as resolute as any for the Domini Temporales non solum propter suam Haeresim, sed etiam aliorum, quos dum possunt, admoniti, extermi­nare negligunt, Excommunicari possunt, & Terrae ipsorum exponi Catholicis occupandae—idem si Princeps neg­ligens inveniatur circa Regni Regimen & justitiam sacien­dam. Hostiens Summa, lib. 5. Tit. de Haereticis. Sect. Quae poena seriatur. Sect. 11. deposing of Kings by this Power, if they be either negligent in the administration of their Govern­ment, or do not extirpate all Here­ticks out of their Dominions, then comes a clap of Excommunication, and the Land lyeth gaping for him that can first take it. To this Cardinal, we shall add another of as great esteem as any, and one that had formerly been Master del sacro Palazzo; and this is Johannes de Turrecremata, who affirms that the Pope cannot onely use his Ecclesiastical Censures against Kings, but also Verum eti­am cos notabi­liter negli­gentes à dig­nitate depo­nere. Jo. de Tur. Su [...]ma de Eccles. cap. 14. propos. 44. depose them. And with this Spaniard, doth a Sicilian, one of their most famous Canonists In V lib. Decretal. de Haereticis, cap. 13. Abbas Panormitanus agree. And Super Canone Missae, lect. 23. fol. 41. pag. 1. col. 1. Gabriel Biel an old German Divine, upon the same foun­dation raiseth the same destructive Principles.

To these subscribe the Sicilian Lawyer De Potestate Regia, Q. 76. Antonius Corsetus, the Italian Tract. de officio legati de latere, lib. 2. Tit. de variis ordinarium nominib. Sect. 220. Petrus Andraeas de Gambara, and his Country-man De censuris Ecclesiasticis, Tab. 2. cap. 23. Sect. 9. num. 8. Bartholomaeus Ʋgolius, who also some years De justitia & validitate Monitorii Pauli V in Venetos, pag. 16. after, affirm the same Power to lye in Paul the Fifth; nor doth the Pavian Law­yer, Repet. Rubr. de Constitut. Sect. 76. Boschus Codecha differ from the rest. Thus do they madly seem to dote upon this Papal jurisdiction, as the Mantuan Galeatius did upon a young Woman of this City, who upon her jeasting command drown'd himself.

Nor is multitude of their Lawyers wanting to confirm this their Seditious Doctrine: for here might we bring Repet. in C. Canonum Statut. de Constitut. Sect. 32. Johannes Baptista Ferretus, Repet. in Clem. ut Clericorum de offic. ord. Sect. 40, 43. Stephanus Aufrerius, De Magistratibus, lib. 1. cap. 2. Sect. 5, 7, 8. Garsias Mastrillius, yet for all this Principle im­ploy'd by the Catholick King about Si­cily; Repet. in Rubr. de Haeret. Quaest. 9. Sect. 5. Rep. in C. quoniam de Haeret. Quaest. 15. Sect. 34, 36. Arnaldus Albertinus, Inquisitor General of Valentia, and Bishop of Patti in the former Island; and Lancel­lotus Conradus, amongst other Priviledges and Prerogatives attri­buted to the Pope, for the Twentieth saith, that he XX. Deponit Imperatorem propter ipsius ini­quitates, & etiam Reges, Lanc. Conrad. Templum Omnium judicium, pag. 613. deposeth both Emperours and Kings.

Franciscus Vargas being desired by Pope Pius the Fourth, with whom he was very gratious, to inform him of the jurisdiction and authori­ty of himself, and other inferiour Bishops, (then somewhat discours'd of in the Council of Trent) tells his Holiness plainly, That it be­longs to Haec [...]tem ea Potestas est qua idem summus Pont. & non alius Imperato­res & Principes nonnunquam privat, alios (que) in eorum locum sufficit. Fr. Varg. de Episcoporum jurisdictione & auto­rit. Pontis. Confirm. 10. Numb. 7, 8. him alone to depose Kings and Empe­rours, and put others in their places; and then for more confirmation of it, names some so used. And whether Fernandus Rebellus, the famous Portugal Jesuit be not of the same opinion, let indifferent parties judge, and they will soon conclude, that his Name did not much differ from his Principles; telling us, That the Portugal had one title of right to the Indies, by the gift of Alex­ander the Sixth, and the Quibus—jus competit super omnes Principes Christianos concedendi & aufe­rendi, ordinandi retendi ea quae opus sue­rint ad finem supernaturalem salutis gen­rium tam fidelium quam Infidelium. Fer. Rebel. de Obligationib. justitiae, Part. 2. l. 18. Q. 23. Numb. 26. Bishops of Rome have a great power in giving and taking away from Princes. And this he dedicates to Claudius Aquaviva, then General of the Jesuits; nor could he scarce hit upon a better Patron for such Doctrines, seeing by his License he had former­ly Priviledg'd several such principles of Sedition.

But now we have one that speaks to the purpose, viz. Ludovicus à Paramo, a great Lawyer of Sicily, and Divine of Leon, who main­tains in several places of his writings the —Potest summus Pont. antiquos Reges & Impe­ratores deponere & novos instituere. Lud. à Param. de Origini & progress. S. Inquisit. l. 1. Quest. 1. Opin. 4. Numb. 55. Id. Numb. 49. Posse mutare Regna, & uni auserre at (que) alteri conferre.— Id. Numb. 58. Potest non solum omnia quae Princeps se­culares possunt, sed & facere novos Principes, & tollere alios, & Imperia dividere, &c. Id. Numb. 94. Si Princeps aliquis aut haereticus, aut Schis­maticus electione fieret, tum etiam possit Papa uti gladio temporali, & adversus eum procedere us (que) ad depositio­nem, & expulsionem illius à Regno. Popes power in deposing Kings, and setting up new ones, and proceed­ing against all heretical or schismati­cal Princes with the same Authority; and at last falls into a fury, and rails pertly against those, who think that the Id. Numb. 145. Pope hath no jurisdiction this way in France, nor can depose Haere­tical Kings. This is good stuff, but of a far older date than this Spanish print: for above three hundred years ago, Augustinus Triumphus de Ancona, being desired by John XXII, to vindicate the Papal jurisdiction, amongst other grand Pre­rogatives which he attributes to his Holiness, are these two, the Unde pu­to quod Papa—justa & ra­tionabili cau­sa existente, per seipsum possit Imperatorem eligere. Aug. T [...]i. de potest Eccles. Quaest. election of Emperours and Kings, and the 35. Art. 1. Quest. 37. Art. 5. Quest. 46. Art. 3. Id. Quest 4. Art. 1. Potest ergo te [...] renum Imperatorem deponere. Id. Art 2.—Merito Imperator est deponendus. Id. Quest. 46. Art. 2. Papa potest Reges deponere—dubium non est. deposing of them again: and of this latter, he saith, there is no doubt.

This Poysonous Principle is also maintained by the Venetian De Impe­rat. Magist. Orig. Quaero, 4. Numb. 7. Petrus à Monte, Bishop of Brescia, and the Methodical Dominican Summa v. Papa. Numb. 10, 11. Sylvester de Prierio; and therefore might well expect a golden Rose from Pope Leo the Tenth. And to him we shall joyn a learned Spaniard of the same Order, In quartum sentent. dist. 25. quaest. 2. art. 1, Numb. Tertio. Ad horum tamen secund [...] ad e­andem. Dominicus Soto, who, though Con­fessor to Charles the Fifth; yet probably never troubled him about this point. And next to this shall follow another of the same Coun­try, and Relation to Charles the Fifth; —Hoc dominium etiam a mittitur per haer esim manifestum, ita quod Rex factus Haereficus ipso jure & Reg [...]o suo privatus—nec mirari debet aliquis, quod Papa propter Haeresis crimen Regem a Regia dignitate deponar, & Regno privet. Alph. à Castro de justa Haereticorum punit. lib. 2. c. 7. col. 1245, 1246. Alphonsus a Castro, who affirms it to be without dispute, That if a King turn Heretick, he hath no right to his Kingdom; and so no man ought to think it strange if the Pope depose him.

But Ploydon, when he saw himself concern'd, could say, The case is altered; and there is never a Ruler amongst them, but would think it odd to loose a Kingdom by a Fiat from Rome; yet they go on to propagate this doctrine: and amongst the rest, Cunerus Bishop of Leweerden, thinks it very fitting, for an Si Princeps hae [...]eticus sit, & obstinate vel pe [...]inaciter intolerabilis deponi potest. Cuner. de Offic. Princip. c. 8. p. 76, 77. heretical King to be de­posed, and another appointed in his place. And next to him shall follow, one, though no Bishop, yet of such noted learning, that Vit­toria, the chief Town of Alava in Old Castile, doth think it no small honour to have brought forth and given a Name to such a famous Do­minican, as Franciscus a Victoria; yet for all his parts, he dotes too much upon this Papal Authority, affirming that he cannot onely Potest non solum omnia quae Principes seculares pos­sunt, sed & sa­cere novos Principes & tollere alios, & Imperia divi­de [...]e & plera (que) alia. Fr. à Vi­ctor. Relect. Theolog. Relect. 1. Sect. 6. Numb. 12. do what our secular Monarchs can do, but also turn them from their Thrones, and set up new Potentates. And from the Canon-Law doth the Lawyer De successione Regum. dub. 1. Numb. 30. Guiliclmus de Monserrat suck in the same Doctrine. And though another of the same Profession, In Mo'inaeum, pag. 106. Remondus Rufus, seem unwilling either to meddle with the Popes power in this case, or when he took upon him such Authority; yet by his signs and hints one may have some reason to suppose his agreement with the rest.

But some other Lawyers of a far greater account, leave off hinting, and speak more boldly to the purpose, as Repet. in C. canon. Statuta de Constitur. Numb. 9. Petrus de Ancharano, the famous Italian; Cod. de le­gibus, l. Si Im­perialis, Numb. 4. Bartolus de Saxaferrato, and his no less learned Pupil and Scholar, Cod. de pre­cibus Imperat. offeren. l. Re­scripta. Numb. 8. Baldus; the noted Frenchman, Repet. in C. Novit. de ju­dic. Numb. 127. Johannes Quintinus; Speculum, lib. 1. Parti [...]. 1. Tit. de legato, Numb. Nunc ostendendum, Numb. 17. Guillielmus Durandus, commonly known by the name of Speculator, Bishop of Mande, and Scholar to Hosti­ensis, and In Cod. lib. 1. de sum. Tri­nit. & fid. Cath. Numb. 13. Johannes Faber; nor doth Practica Cri­minialis, quaest. 35. Numb. 6. Julius Clarus permit the Pope to part with this jurisdiction. And if you any way doubt of the meaning of the last; Ʋrbanus Cancellarius a Spoleto, will refer you to an Expositor in this quibling Distick.

And in obedience to his Poetry, let us consult the Annotations of Johannes Baptista Baiardus, and the case will be as plain then as a Pike-staff; there he telling us, that the Adde quod Imperator à Papa potest deponi, & excommunicati propter haeresim, Sacrilegium, Perjurium & exinanitionem seudi, quod ab Ec­clesia tenet, &c. Jo. Bap. Baiard. Additiones ad Julii Clari Practicam Criminalem, Quaest. 35. Numb. 6. Pope may depose the Emperour for several Reasons, amongst which he puts Perjury and Sacriledge, two notable pretences for the Pope, ever to take hold on, at a dead lift.

Our Country-man In lib. Sapi­ent. Numb. 300. Robert Holaote saith, it belongs to the Bi­shop of Rome to make the Emperour, and to see that fit Kings be chosen: but Alphonsus Alvarez Guerrero concerns himself most with the Popes power in pulling down Monarchs, and therefore he [Page 51] tells us that Nonne igitur justè Julius II. Johannem Regem Navarra schismaticum, haereticum, Apostolicae sedis hostem publicum at (que) reum lesae Majestatis, declara­vit? Reghum (que) & omnia ejus bona publicavit primo occupanti, at (que) nominatim Catholico Regi Hispania­rum concessit?—Potest (que) ita Papa Principes Apo­stantes à fide privare dominio temporali, quod habent super fideles. Alph. Alvar. Speculum vel Thesaurus, cap. 16. Numb. 8. & cap. 31, Numb. 17. Julius the Second did very well and justly to de­clare John Albret King of Navarre, to be a Schismatick, Haeretick, an enemy to the Church; nay, and a Traytor too: and so to give his Kingdom away from him to the Spanish King; for he for­sooth hath power to depose Kings. And much about the same Opinion is Petrus de Palude, affirming that the Pope can not onely —Potest deponere omnem ta­lem, non so­lum propter Haeresim, aut Schisma, aut aliud crimen intolerabile in populo: Sed etiam propter insufficien­tiam, utpote si quis Idiota sensu vel impotens viribus in Regno praeesset—talis certum est qui mireretur de­poni. Petr. a Palud. de causa immediate Ecclesiasticae potestatis. Art. 4. depose a King for Heresie, Schism, or such like crimes; but also, if he be insufficient, by being either weak in under­standing or body.

A man might think it strange, that such good and honest-meaning men, as the famous Spanish Lawyer, Relict. in C. Novit. de judicii No­tab. 2. Numb. 3. 99. Martinus Azpilcueta, but better known by the title of Doctor Navarrus, should be for this King­deposing power of the Pope; but that it is a wicked Principle main­tained as we see by their chiefest Writers, doting too much upon that irrational body of their Canon-Law: And this also makes his Coun­try-man Tract. de unitate ovi­lis, c. 23. Numb. 12. Michael de Aninyon subscribe with him to this Do­ctrine. And Johannes Driedo, that Lovan Doctor, is so earnest for it, that he seems to be careful, lest he should forget to tell the people, that the Verum hoc non est si [...]en­tio praeteri­undum, quod Papa ex plenitudine potestatis super universos Christianos Principes, potest haereticos Reges ac Principes propter crimen haeresis privare suis Regnis at (que) Imperiis. Jo. Dried. de libertate Christ. lib. 1. cap. 14. Pope out of the greatness of his power, can deprive them of their Kings.

And this is no new opinion, it seems: for, above five hundred years ago, Stephanus or Harrandus, the XIV Bishop of Halberstat in Saxony, declared to Valtramus of Magdeburg, that he that was an Dominus Henricus haereticus est, pro qui­bus nephan­dis malis ab Apostolica sede excom­municatus, nec Regnum, nec potestatem a liquam super nos, quia Catholici sumus, poterit obtinere. Dode­chinus Append. ad chronicon Mar. Scoti, anno 1090. pag. 460. col. 1. Hae­retick and Excommunicated by the Pope, could have no right to rule over those who were true Christians. And the truth of it is, Chil­derick the Fourth, King of France, found by experience, that the Pope above nine hundred years ago took upon him to depose Kings.

Donysius a Rickel, or Leeuwis, but now better known by the name of Carthusianus, from his Order; though for his Piety, he procured the name of Doctor Extaticus; yet this Doctrine of King-deposing, though it was no part of Holiness, however it may be, that the Pope and others might have a better opinion of him for it, because it is not Imperatorem potest deponere, & Reges—Regnis suis privare. Dion. Carthus. de Regimine Polit. Art. 19. once onely, but Id. de authoritate Papa & gen. Concil. l. 1. art. 6. twice, and for ought that I know oftner, that he boldly affirmeth it, let the King have never so much right to the Throne. And to him we may add De origine jurisdict. Quest. 4, 5, 6. Petrus Bertrandus, who to confirm his opinion, saith, that Christ had not done wisely, if he had not left the Pope such power: and had he been of another judgement, probably he had gone against his [Page 52] Church. The great Cardinal Concil. 154. Numb. 1. Francis Zabarella affirming, that it is not only a received Opinion, but that the Canons also declare such power to lye in the Pope. And if a man so modest, impartial, and learned, as this honour of Padoua, affirm thus much; we need not ad­mire that the Lovan Doctor De Eccle­sia. c. 14. Jacobus Latomus; the Italian Do­minican, Judiciale Inquisitor verbo, D [...]m [...] ­mini [...]empo­rales, p. 90. Ʋmbertus Locatus; the same Country-Lawyers, Crimina­lis, lib. 4. c. 15. Numb. 6, 10. & lib. 5. c. 52. Numb. 8. Tiberius Decianus, Super Dig. de legibus, l. non ambigitur, Numb. 6. Paulus de Castro, De Imperatore, Quest. 53. Numb. 3. & 3. Restaurus Castal­dus; and our Country-man Super sententias, lib. 4. in Prologo. Quest. 11. Art. 4. Johannes Bacon, or Bacondrop, are carryed along with the same current; and the latter (of whom 'tis said, that he writ so much, that his little Body could not carry his great Writings) might have left this out, though not for its weight, yet for the trouble of penning it, but that he would be according to his name Doctor Resolutus; and in all things with the rest, pin his Faith upon the Roman Sleeve.

And from these, we shall not have the German Lupoldus de Beben­burg, above three hundred years ago Bishop of Bamberg in Franco­nia, dissent, plainly telling the world, That a Posset ta­men propter crimen haere­sis vel a liud gravius cri­men notari­um de quo incorrigibilis appareret à Regno depo­ni, [...]ud. de B [...]b [...]nb. de juribus Reg­ni & Imperii, cap. 12. pag. 65. King not onely for heresie, but other crimes also may be deposed; and shews himself very valiant for the Pope. And whether it was his zeal for that Chair, that procured him after (as I think) to be translated to the Arch-bi­shoprick of Mentz; let others judge: Nor do I know whether this King­deposing Opinion was the result meerly of his judgement, or his de­pendance as Prelate of Bamberg upon the Pope; that See having been formerly snatcht from the Metropolitanship of Mentz, by Cle­ment the Second, once Bishop of Bamberg, and annext to the disposi­tion of the Pope.

Comment. in Directo [...] ­um Inquisi­tor. Nicol. Eimerici, part. 3. com. 158. p. 661. Franciscus Pegna knew this Doctrine was pleasing to Rome, and agreeable to her Laws; and so could finde no better Patrons for it and himself, than Gregory the Thirteenth, and the Cardinals who ruled the rost in the Inquisition Purgatory-like Slaughter-house. And let it displease who it will, so it be but according to the Canon, it will be maintain'd, and held authentick, by the observant Fryar Minorite Rosella Casu [...]n, vel summa Ro­sella, v. Hae­reticus, Numb. 11. Baptista Trovomala in his Rosella; the noted Lawyers, De Bene­ficio, part 4. Quest. 8. Numb. 25. Johannes de Selva, Concil. 147. Numb. 22. Augustinus Beroius; and the Learned Neopolitan, De jurisdictione, part. 1. cap. 23. Numb. 1. Potentiam habet p [...]vandi Reges & Principes ex causa Temporali, alios (que)—instituendi. Marta. Jacobus Antonius Marta, though both by himself and others, vulgarly call'd Doctor Marta, who in this place is some­what large in proving it: yet probably his reputation of the Pope was somewhat slackned before his death; if he and the Novus Horno (sent to the Emperour, our King James, and some others, by way of supplication against Paulus V.) were one and the same person, as hath been supposed.

[...]losculus de Clericorum excel­l [...], Part. 2. Numb. 77. Donysius Paulus Lopiz with the Ca­non-law affirms this power in the Pope; and as if perswaded by the same authority and practice, [Page 53] La Politica, lib. 2. cap. 17. Numb. 5. Abad y otros dizen, que en los graves y arduos negocios, y en las muy grandes dificultades, que causan Ycandalo en la Christiandad, podra el Papa usar contra legos de la potestad temporal, que tiene de Deos, y no de otra manera, y muder el solo Imperio, y los Regnos con justa causa de Oriente à Occidente, y de una unotra Gente—y el Papa Zacharias privo à Chulderino del Regno de Francia. Castillo de Bovadillo steers the same course, though with as much truth and right, as when at the same time he joyns to our Queen Eliza­beth the name of Stuart. And to him we shall put a Catalonian Lawyer, Speculum Visitationis, cap. 22. Numb. 46. Ga­briel Berart, one, I warrant you of no small esteem; Ludovicus de Cassanate, looking upon him as the honour of his Country; Franciscus de los Herreros tells us, that if we have a minde to know in a manner all things, we must get his Books, in which he assures us, there is not one fault, though I cannot say so of his Verse: ‘Accipiat 'Speculum quod dat sine mendo Berardus.’ and to make up the Distick, we will allow you the Pentameter of An­tonius de loredo Coronos, who thus rants it out in the Authors praise; ‘Berart suus liber sapiens & leo est.’ yet for all this, you may acknowledge the Authors Doctrine to be as false as his friends Verses are.

Another Spanish Doctor, Johannes Blasius, at large assures us of the Popes authority, not onely in Reges ac temporalis Principes Regnis spoliate, illorum (que) subditos à fidelitatis sa­cramento, quo suis Principibus erant astricti absolvere. Jo. Blas. de sacro Eccles. Princi­patu, lib. 2. c. 12. fol. 63. depriving Bishops, but also Kings, and absolving their Subjects from the Obedience due to them. Another of the same Nation, but of greater repute than the former, viz. Rodericus de Arriaga, a learned Jesuit, and no less man than Chancellor of the U­niversity of Prague, exactly followeth in this Unde necessum fuit ut Ecclesia posset eos excessus fremare, si non posset rationibus & monitionibus, saltem Censuris, si vero ne (que) his, privando illos sua potestate, dando (que) aliis saecularibus licentiam, ut possint etiam vi eos privare jurisdictione, Regno. Rod. de Arriag disput. Theolog. in 1. 2. S. Tho. Tom. 2. disp. 18. Numb. 74. case, those who went before him, teaching how Kings may be deposed, and their King­doms given to others. And to these, I think, I may add another of their Country, and of a greater sway than either of them, Index nover librorum Probibit. 849. An­tonio Zapata, Cardinal, Protector, and Inqui­sitor-General of Spain: because amongst other instances, in his late Index of prohibited Books, he is so ex­presly earnest against that which supposeth the Pope to have no such Authority over Princes, witten by Roger Widrington, though his true name was Preston, a Benedict an Monck.

And now that we have entred into Spain, before we leave it, let's consult a noted Scholar of Toledo, Alphonsus Salmeron, the fifth Je­suit in the world; in some places he tells us, That the —Potest eos imperio & Regno pri­vare, vel eorum ditiones alteri Principi tra­dere. Alph. Salm. Tom. 4. Part. 3. Tract. 4. Numb. Tertiam potestatem, P. 410. & Tom 13. in Epist. ad Rom. lib. 4. disp. 4. Numb, ad objecta vero, P. 679. & in Epist. B. Pauli lib. 1. Part. 3. disp. 12. Numb. jam de postre mo, Pag. 251. Pope hath power to punish Kings by deposing them, and giving their Kingdoms to others: and not onely that this Authority ly­eth in the Pope, but that other Ergo per Episcoporum sententiam pos­sunt deponi & debent, etiamsi Pauperes Pi­scopi & inermes. Id. Tom. 13. Pag. 251. Bishops, though never so poor and weak may throw down Kings. Though in some places he is a good Expositor; yet here I fear he uttereth Doctrine that St. Paul was never used to. And if at Ingolstad in his Sermons upon these [Page 54] Epistles, he taught his Auditors these Principles; the Duke of Ba­varia was too liberal of his Reward, who instead of punishment, built a famous Colledge for him and his Brethren.

Johannes Paulus Windeck, though he speak nothing of our inferior Bishops, yet he declares that he of Hinc firmiter deducimus Papam posse Principes deponere & alios in­stituere. P. Wind. de Theolog. jures­consulto [...]um, Pag. 23. Rome hath power to kick down Kings, and put others in their Thrones. And of the same Opinion is that voluminous Lawyer of Pavia, —Jure potest summus Pont. Re­gno privare non modo Regem ipsum haereticum, sed etiam ejus discendentes. Menoch. Concil. 808. Numb. 76. Jacobus Me­nochius; and this, he saith, can not onely be done to the King, but also to all of his Line or Race. And a Country-man of ours, a Doctor in Divi­nity, but of what certain name I know not, lurking under the Visard of L. C. in a Letter of his against the fore­said Roger Widdrington or Preston, is so furious for this King-de­posing Authority to rely in the Pope, that he saith, to think other­ways, is not onely Fidei Ca­tholicae veri­tati aperte repugnare. expresly against the Catholick Faith, but doth also savour of Ethnicismum mihi videntur, sapere, Numb. 4. See the letter it self, in Respons. Apologetica Rog. Wid­dringtoni, Pag. 153. Heathenism.

Though another of our Country-men, viz. Cas. Con­scient. lib. 5. cap. 10. Numb. 14. p. 442. Gregorius Sayes, of the same Order with Preston, be not so furious as his enemy L. C. yet he seems to comply with this Papal jurisdiction over Kings and Kingdoms: And I believe, I shall not any way displease a learned Roman Doctor, Comment. in D. Thom. in 2. 2. quaest. 10. art. 10 disp. 1. & quaest. 11. art. 4. disp. 1. Alexander Pesantius, if I bring him in amongst the Cham­pions against absolute Monarchy; for besides that he makes it his bu­siness to prove that the Pope can deprive Infidels of their Rule over Christians, and by the interpretation of his Margin assures us, that Pope Zacharias turn'd out the King of France; in the next Questi­on he takes a step farther, and affirms, that for heresie, a man doth not onely loose as a Father the Rule over his Children, as an Husband the same over his Wife, and so she not obliged in any thing to be o­bedient to him, and the same as a Master over his Servants; but also though a Prince and Ruler, yet by this fault, he quite looseth his Right and Authority over his Subjects.

Of the same humour is De Catholicis Institut. Tit. 46. Numb. 74, 75. & Tit. 23. Numb. 11. Jacobus Simancas; and with this Doctrine, as the former claw'd Paul the Fifth, so doth this Spaniard fob up Gregory the Thirteenth: Nor will he have the Father onely to loose his Kingdom, Propter Haeresim Regis non solum Rex Regno pri­vatur, sed & ejus filii à Regni successione pelluntur. Sal­man. Tit. 9. Numb. 259. but he also agrees with these, who throw out the Chil­dren too. Though this Author would once dispute whether a Divine or Lawyer would make the best Bi­shop; yet here we need make no Controversie, which of the Faculties amongst them is the best assertor of this seditious Do­ctrine; since we see by experience, that both Parties do their utmost to uphold it. 'Tis said, that the fields adjoying to Badaioz, of which this Simancas was Prelate, are so pestered with the multitude of Locusts, that the King is forced to provide many men for the burn­ing of them. And it would do well, if he and others by punishment would restrain the publishing and maintaining of such mischievous Principles within their Dominions.

Another Spaniard, and a famous Jesuite, De justitia, Tom. 1. Tract. 2. disp. 29. col. 213, 214. Ludovicus Molina, though at first he seems a little modest in respect of the Pope, but [Page 55] would have the Subjects take upon them to chastise their Kings; yet that a little advice from his Holiness would do no harm: However, the farther he goeth, the more he imbraceth this jurisdiction of Rome; and then at last in several places, boldly affirms the Potest sum­mus Pontifex depone Re­ges, eos (que) Regnis suis privare. Mo­lin. de just. Tom. 1. col. 217. Id. Col. 225.—Imperatoris depositionem ex justa causa pertinere ad summum Pontificem. Id. Col. 220. posse summum Pont. deponere Reges, ea (que) ratione merito transtulisse Imperium à Graecis ad Germanos, deposuisse (que) Hildericum, & privasse Regni administratione quendam Lusitanice Regem. Id. Col. 221. si Princeps aliquis Haereticus aut Schismaticus fieret, posset summus Pont. uti adversus eum gladio Temporali, procedere (que) us (que) ad depositionem & expulsionem illius à Regno. Popes power in deposing Kings: A Doctrine, which I dare say he never learned from that pious Manuel, of his darling and daily companion, Thomas à Kempis; and yet, this durst he offer to the King of Spain.

Another Spaniard, but a Dominican, Petrus de Ledesma, tells the people pretty stories how to get rid of their Kings: for if the Prince, as he saith, be an Heretick, and that crime by his cunning, cannot be sufficiently proved against him; then let him publickly be excom­municated, and all is as sure as a gun: for Post sententiam declarativum de crimines haere­sis aut Apostasiae Princeps injuste possidet Princi­patum, & inique dominatur in Subditos, qui si viribus polleant tenentur se eximere ab ejus obedientia, & bellum ipsi inferre. Petr. de Ledesm. Theologia Moralis, Tract. 1. cap. 7. conclus. 6, 7. Id. Conclus. 5. Quam primum quis declaratur excommunicatus propter Apostasiam à fide aut hae­resim, privatur dominio & jurisdictione in subditos si quos habet, & subditi absolvuntur à juramento fideli­tatis quo antea tenebantur. by this means he is absolutely deprived of all Rule whatever, and his Subjects are obliged (if they be able) to raise war against him, and root him out; for (as he saith) by the aforesaid Excommuni­cation, they are all absolved from their Obedience and Oath of Allegiance, which they formerly owed to him. And this he tells us, is the judgement of Thomas Aquinas and all his followers. And I think in this, he doth not at all wrong this famous School-man, who was so great a Champion for the Romish See, that at last he was Canoni­zed —Quam cito aliqui per sententiam denuntiatur excommunicatus propter Apostasiam à fide, ipso fa­cto, ejus subdito sunt absoluti à dominio ejus & jura­mento fidelitatis, quo eitenebantur. Tho. Aquin. 2. 2. q. 12. art. 2. by John XXII. yet for all his title of Angelical Doctor, he could main­tain the black position, that Subjects were not to obey nor acknowledge Ex­communicated Princes. And some of the Thomists to make the Au­thority of Temporal Monarchs less valid, make use of his Book de Re­gimine Principis, but to what purpose, I know not: However, Desceptat. Calvin. pag. 152. Franciscus Panicarola, the preaching and worded Bishop of Asti is no enemy to the Popes coercive Authority over Princes.

That the Italian Dominican, De litera­li ac Mysti­ca Regula­rum juris Canon. in­terpretat. Quest. 2. art. 4. punct. 2. Numb. 25, 26, 27. & Quest. 3. art. 9. Numb. 101. pag. 270. Paulus Carraria is a great magni­fier of the Popes power in Temporals, need not be long in proving, if we do but consider, what Laws and Examples he makes use of, to shew that Kings may be deposed, and Kingdoms given away by him. And to him we may joyn another of the same Order, Summa de Exemplis, lib. 8. cap. 60. Johannes à S. Geminiano, since they both go the same way, and upon the same errand.

Gregotius Nunnius Coronel, though but a Portugal Augustan Men­dicant Fryar, yet is as furious and proud as the best of them against Temporal Government: and it may be for this fault, Clement the Eighth, and Paul the Fifth, were so kinde to him, and got him to Rome [Page 56] to be neer them. He declares that if they [...]g. N [...]n. Cor. d [...] ve [...]a Christi Eccles. lib. 9. pag. [...]45. T [...] [...] quan▪ [...]egi [...] po­ [...]ta [...]e priva [...], [...] [...]s sui vi & authoritate c [...]litus sibi [...]radit [...], [...]. will not be obedient to his Church, then may the Pope by his great power from Heaven, very justly turn them from all their Royalties and Government. Nay, that sometimes, the Id. Pag. [...]69. In illos a [...]ma capiant, & tanquam Regio d [...]demate [...] a sede [...] agnosca [...]t. Subjects themselves, if the Pope bid them, must take up arms a­gainst them, and dethrone them. And in another of his Books, he saith, that an De optimo Relpub. [...] lib. 3. c. 13. pag. 508, [...]9 & p. 511. R [...]x [...]p [...]s [...]ae [...]icorum dogmaticus [...]mato animo [...] à Reg [...] [...] & a [...] admi­nistratione Imper [...] quod in Christianos habet amo­ [...] Heretical King must not be permitted to rule, but turned from his Kingdom: an [...] this not onely for Heresie, but also, if Id. Cap. 14 pag. 521. Si Reges & Principes gra­vissi [...], [...]int dedi [...] [...]ele [...]bus effic [...]tor proculdubio, u [...] [...]x his d [...]abus ca [...]sis justissime Rom. Pont. possit acri [...]er in Reges animad [...] ertere, & cos a Regal [...] solio mune [...]is [...] po [...]sta [...] d [...]rbare. he be given to to any great sins: Nay, if by his weakness Cap. 16. pag. 545. Non solum propter haeresim aut schisma, aut aliquod a [...]ud intole [...]abile scelus, ve­rum etiam propter insufficientiam. he be not sit to Rule: Or, if by Id. Pag. 547. Posse sum. Pont [...]ex sui muneris autho [...]i [...]ate Principes è solio de [...]bare; si ob eorum negligentiam, & inscitiam, aut malitiam, justitia con­culcatur, & Status Re [...]p. p [...]tatur. his negligence, igno­rance or wilfulness, justice be not done, and the Common-wealth suffer. And that the Pope hath this great Autho­rity over Kings, he saith, is the Id. Pag. 557. Legantur tam veteres, quam re­centiones Theologi & uti ius (que) juris prudendes, certe omnes una mente una & voce hanc sententiam am­plectuntur. O­pinion of all their Divines and Law­yers: And he that denyeth this pow­er, doth not onely go Pag. 558. Non modo à veritate quam longissime aberrare, verum etiam insanire mihi videantur. against the truth, but seems to be mad: And thus he indeavours to prove this power; which he saith, unless Christ had left with his Vicars. Id. Cap. 14. pag. 520. he had not done wisely.

I need not trouble you at length, to tell you the humour and spi­rit of this Portugal, when you do but know how heartily he desired the De vera Christi Ec­cles. pag. 433, 434. Murder of our Queen Elizabeth, affirming it to be but just, that her head should be cut off, her body not to be honoured with a burial, but by the Hang-man left, to be torn in pieces and devoured by Dogs. And yet was this hot-spur, his Books and Doctrine in great favour and esteem at Rome: and Gratianus, one of the chief of his Order, could thus sing in commendation of him and his Writings:

This Nunnius hath Cardinal Ascanio di Colunna Patron to one of his Books; and though I believe amongst their Eminencies he could not aim amiss, yet this 'tis probable, he did by choice, as being well ac­quainted with his compliance with this Doctrine, of which, at the desire of Paul the Fifth, he gave some hints to the world, in his Sententia contra Reip. V [...]neta Epi­scopos, p. 2 [...]. Tra [...] against the Venetians.

Of this Nunnius, to shew the Popes power over Emperours and Kings, Rationale utrius (que) po­testatis, pag. [...]98, 1 [...]. Thomas a Talamello, of the same Mendicant Order, [Page 57] makes some use, and give you also St. Geminianus word for word. He tells you also in one place, that the Pope hath as Id. Cap. 3. p. 39. much power in Temporals as in Spirituals: Nay, that Pag. 41. in either of these, he can directly do more than any King; and that Kings depend as much on the Pope, as effects on their Causes: and then makes use of the Id. Cap. 11. p. 109. Canon-law to prove his Authority in deposing of Emperours. And an Italian Lawyer De verbo­rum signifi­catione, lib. 10. cap. 17. § 24. Camillus Gallinius, from the same pud­dle, draws out the same muddy Principle, of the Popes right to de­throne Kings.

What was the Opinion of Cardinal Perron, and the chief of France in this case, this following story will somewhat inform us. Lewis the Thirteenth being come to his Majority, about fourteen years old, Decemb. 1614. Jan. 1613/5. summoned the three Estates to meet: two of them, viz. the Clergy and Lords [la Noblesse] presently agreed for these two Propositions,

• 1. That the Council of Trent be publish'd and received in France.
• 2. That the selling of Offices be suppress'd.

The third Estate, [whether to stop these two, some of them fa­vouring the Protestants, others of them having places, which they might sell, as well as they bought; or out of meer loyalty (however they reasoned stifly against the Trent-Council) having had the two Kings before this murdered,] made a third Proposition, much like our Oath of Allegiance; which being of publick concern, the cause of great disputes and animosities beyond Seas, and as I think, as yet not known in English, take as followeth with the Original.

This startles the Clergy, who with the Noblesse, presently set them­selves against the third Estate (somewhat like our House of Com­mons) with a resolution to expunge this honest and loyal Propositi­on; yet declared their continuable obedience to their King: And as a main Engine to carry this their design about, they desired Jaque Davie, the famous Cardinal of Perron, to endeavour to work over to them the third Estate, knowing that his voluble Tongue, used to be carryed on with so much Learning, Judgement and Sweetness, that it seldom mist of that it spoke for. Accordingly attended with some Lords and Bishops, (as Representatives of their respective Estates; and so to shew to the Commons, that both the other did a­gree so in judgement in this case with the learned Cardinal, that he spoke not onely his own, but their Opinions too) He, though at that time somewhat indisposed, went accordingly, where he made a very long Speech to shew the unreasonableness and absurdity of the fore­said proposition, endeavouring to prove by Reason, that sometimes Kings should, and by Example that they had been deposed, their Subjects being justly quit from their Oaths of Allegiance, and so not bound to obey them. The Harangue it self being large, I refer you to it in his Diverses Oeuvres.

Yet this Oration wrought little upon the third Estate, which hugely troubled all their Cergy, and the Popes Nuntio then at Paris; and Hist. de Louis XIII. pag. 49. Scipion Dupleix, one of the Kings Historiographers can accuse the Article with manifest absurdity, by which he shews his compli­ance with the rest in this Doctrine. But the Pope Paul the Fifth shew'd himself most troubled, in his Letter to Perron, dated from Rome, Febr. 1615. he call'd it a Detestable Decree; and the voters of it, Enemies to the Common good and quietness, and mortal adver­saries to the Chair of Rome. But at the same time gives the Cardi­nal all the commendations and thanks that can be. But our King James was not so complemental, nor had he Reason: For the Car­dinal in his Speech, having several reflections against the Government of England, the cruelty of her Laws, the persecution of the Roman Catholicks, and shew'd himself mainly concern'd against our Oath of Allegiance, which did not a little reflect upon the King himself: upon which his Majesty looking upon this Cardinal as somewhat too busie in putting his Oar in another mans Boat, and so concern'd to have somewhat of justice done him, by his Ambassador publickly com­plain'd of this affront to the young King, the Queen-mother and o­thers, and himself publickly answered the Speech. But this was no trouble to the Cardinal, who was hugely complemented and mag­nified from several Bishops, and other great persons, for this his Speech, and valiantly defending the right of the Church.

But how to end this grand Controversie amongst the Estates, was the cause of some Consultations: at last the King was cunningly per­swaded to take it to himself; which he did, affirming he understood his own Right and Possession, and so forbad them to determine any thing about it. However, the two Estates were gallantly cares­sed by two Breves from the Pope, stufft with Commendati­ons [Page 60] and thanks for their Doctrine, and valour for the Church.

But enough of Perron and the French Estates (now in a manner neglected in that Kingdom.) And should we look upon our own Oath of Allegiance, made onely upon a politick account, for the pre­vention of Treason, we might see it as strongly opposed and gird­ed at, as that of France: For no sooner was it made [that horrid Gun­powder-plot being a main Motive] but Paul the Fifth absolutely for­bad it to be taken, by two Breves sent into England; and presently began a Paper-scuffle on all sides, Bellarmine, Gretzer, Parsons, Co­quaeus, Scioppius, and many others by might and main opposing its taking; but they were instantly answered, not onely by King James himself, but several of his learned Subjects, as Bishop Andrews, Dr. Abbot, Carleton, Donne, Prideaux, Burbill, Widdrington or Preston a Benedictan Monk (for which, there were Rods laid in piss for him by the Romanists) and several others.

Amongst those who zealously opposed it, was one Adolphus Schulckenius; but whether a true name or no, I know not: yet he is very furious in behalf of the Popes deposing of Kings; and this he tells us the Pope may do, by the Apologia, pag. 24. Opinion of all Divines both Ancient and Modern, of all Catholick Lawyers, of Oecumenical Councils and Popes: and that in this, there is no Id. P. 26. disagreement amongst them, this power being Id. P. 59. given to the Pope by God, and he cannot be held a Catholick that is against it: For not one Id. P. 128. Catholick Author can be brought out, who expresly denyeth it; nor can any Id. P. 163. Reason be brought against this Authority of the Pope: And that Zacharias did not well, when he deposed honest Childerick King of France, cannot be said Id. P. 596. without great rashness and Blasphemy.

Another there is somewhat voluminous in this point, and of the more note, because a French-man, and a great favourite, both there and in Italy; and this is Leonardus Coquaeus, a Mendicant Augustine Fryar, who in Opposition to King James, saith that the H [...]b [...]t authoritatem excommu­nicand [...] & coercendi & proscribendi Reges hae [...]e [...]cos ovili Christi perni­c [...]osos. L [...]m. Coq. Examen praefat. Monit. pag. 103. Pope cannot onely Excommunicate, bridle or punish Kings, but also turn them out of their Kingdoms. And to make this more convincing, in another place he Id. Pag. 142, 143. endeavours to prove by Ex­ample, that this hath been done: Nor is this any Id. P. 49. usurp'd Authority of the Pope, but it is properly belonging to him; for as Coquaeus saith, Christ had not been careful enough of the Church, and salvation of Souls, if he had not left the Pope a power over Kings. And in a larger Ant [...]mer­naeus, Tom. 1. pag 380, 523. Tom. 2. p. 6, 17, 21, 105, 128. Book, he harps very often in be­half of King-deposing.

Gregorio Servantio a Dominican and Bishop of Trevico, being an­gry with the Venetians, gives the Pope power over them and other Temporal Princes: and to Se un [...] di pecorel'a divien Lupo, che si mangia iniquamente con tirannide le pecorello de' suoi sudditi ò la scia entrer la peste dell'He­resia, ò diventa un cane tanto timido come quel Childerico detto, che non val nie [...]e potrà il Papa, come vicario di Christo discacciate il L [...]po overo sost [...]uire un altro Cane valente, che custodesca la greg­g [...]a. Esc [...]l su [...] prec [...]tto qualche volta non fera esseguito, questo sara ce facto non de jure, secondo il quale, noi ragioniamo. Defesa della potesta & Immunita E [...]s. p. 68. carry on his design the more cleverly, he makes a great deal of do with the common allusion, that if the King, from a Sheep turn Wolf, and tyrannize over bis Subjects, or let Heresie enter amongst them, or become a timerous Dog, that then the Pope may [Page 61] turn out the Wolf, or put in a more valiant Dog. And for more confirmation of this, he makes use of the Canon-Law. And much to the same Authority is hinted at, and imply'd by Nuova Ri­sposta sopra le Censure di Paolo V. contra la Signoria di Venetia, pag. 16. & pag. 59. Giovanni Fi­loteo di Asti, to make good the Popes power in the disposing of King­doms and Kings.

Of this humour of King-deposing, is the famous Spaniard Potest & talem Principem dominio suo privare. Suar. Defensio fid. Cathol. l. 3. c. 23. Numb. 21. Franciscus Suarez: And if the Pope do deprive him, and give his King­dom to another, the other may Id. Lib. 6. cap. 4. Numb. 19. Si Pontifex—aliis Regibus potestatem tribuat invadendi tale Reg­num, tunc juste fieri potest. justly invade and take it. And this power of the Pope over Kings, he affirms to be as Id. Lib. 3. c. 23. Numb. 16. true and as certain, as that the Church is infallible in Faith. And to prove this, I suppose was one of the main Reasons, if not the chief of his Hic est ut dixi cardo & praecipuus scopus praesen­tis Controversia. Id. L. 3. c. 23. Numb. 1. writing that Folio, wherein he would gladly per­swade King James, that he was in an Id. Lib. 6. c. 4. Numb. 22. error in denying the Popes power in deposing Kings.

And what was the sentiment of some of our English Priests in this case, you may perceive by these following Remarks.

And because some of these Answers depend upon the writings of Bristow and Saunders, we must understand, that a little before this, one Richard Bristow [or Bristolus] born in Worcester-shire, and bred up a Priest in Flanders, had made a little Book, which he call'd his Motives [which was after, either by himself or others hugely en­larged.] In this writing, he did not onely twit Queen Elizabeth for not obeying the Motive 6. Excommunication-Bull of Pius the Fifth against her; but also that Motive 40. Subjects may sometimes be discharged from their subjection, and Princes deposed: and then publickly declares that the foresaid Earl of Northumberland, the Nortons, Plumtree and others, to be Motive 15. most glorious Martyrs of the Catholicks, though they were deservedly executed as Traytors, for their notorious and actual Rebellion in the North against the Queen. Yet Compend. vitae R [...]c. Brist. § 6. Dr. Thomas Worthington of Lancashire [who translated the larger Motives into Latine] doth give great Commendations to Dr. Bristow, for his learning and valour in thus defending the Popes Authority; whereby he may justly go with those who favour the Opinion of King-de­posing.

As for Nicholas Sanders, he was born in Surrey, and at Rome got his Orders and Degree of Doctor: Pius the Fifth had him in great esteem, knowing him to be a man of mettle, and a great Zealot for the Authority of that Chair, as he shews at large in his great De visibili Monarch. Ecclesiae, Vid. lib. 2. cap. 4. Book dedicated to Pius the Fifth; in which he is so far from ac­knowledging Queen Elizabeth to be a true Queen, that he calls her several times by no other title than the Id. P. 734, 736, 737. Pretended Queen, and o­ther times onely plain Pag. 275, 355. Calvinistical woman: He saith that the Popes power reacheth to the Pag. 430. altering of Kingdoms; that the Em­perour Henry the Fourth was most Pag. 458. justly deprived of his Empire by Gregory the Seventh; greatly Pag. 730, 731, 732, 733, 734, 735, &c. commends those, who impi­ously rebell'd against the Queen in the North, and calls them Noble Martyrs: and this he aims at again in another of his De schismate Angl. p. 363. Tracts.

From this Sanders, we may collect what was the judgement in this case of John Story an Oxford Doctor of Law; he in Queen Ma­ries time ruled the roast in our English Inquisition, and in Queen E­lizabeths Id. Pag. 736, 737. Raign being accused in Parliament of a great deal of cruel­ty in the administration of his foresaid Office, replyed like himself to this purpose, That he had offended in nothing, but that whilst he cut off some Branches, he neglected to pull up the Root; which if he had done, Heresie had not got up again. And this he meant of the Queen, to whom he denyed himself to be a Subject, looking upon the King of Spain as his Soveraign, and the Queen Elizabeth by the Popes Bull of Excommunication utterly deprived of all Rule and Government: upon which cause he scorned to plead for himself, taking the Judges under such a Princess to have no power or judge­ment over him.

And if any doubt of the Popes Authority in deposing Kings, Aelius Antonius Nebrissensis will tell them that they need not, since both Civil and Canon-law doth allow it, and the learned Doctors of them; Per leges quo (que) Ponti­ficias & Ci­viles, Johan. Navar. Rex vere potuit Regno spoli­an, ex eo quod schis­maticus & schismatico­rum fautor, at (que) proinde Haereticus laesae (que) Majestatis reus, at (que) eodem jure intestabilis ipse, & omni ejus Posteritas Gentilico Regno mulctanda, quod utrius (que) juris Consultissimi Doctores multis argumentis, & rationibus, ex­emplis (que) probant. Ant. Nebress. de bello Navar. lib. 1. c. 1. and all his Posterity may be deprived too, for which he produceth the Example of John Albret, King of Narvarre, whom he doth not onely call Schismatick and Heretick, but, which is the prettiest of all, a Traytor, though he doth not tell us to whom: But the King of Spains Historian must write any thing to vindicate his Masters Ra­pine: And yet they'll think it hard that the Portugals should re­deem their own, or that Gaspar Sala and others should vindicate the late revolt of Catalonia.

Antonius de Sousa de Macedo in all his writings hugely zealous for the honour of his Country, Portugal, is as fierce against any pre­tence of the Castilians as any; yet when he is the most endeavouring to fasten the Crown on the head of Braganza, he makes his Master so open and weak on one side, that not onely that Family, nay, Nati­on may loose the sway; but they may once more fall a prey to their politick Neighbour: For he acknowledgeth that the Pope may [Page 68] Lusitan. li­berata, pro­em. 2. § 2. § 25. pag. 117, 118. depose his Master, by the same power he hath over other Kings; and that they may sometimes be thrust from their Thrones, upon their evil Id. Lib. 2. cap. 4. pag. 510, 511. administration of Government. And another dangerous Principle he maintains, of a Kings not Ruling unless he hath been Id. L. 2. c. 1. § 7. sworn and Crown'd: And somewhat to this purpose he speaks in another place concerning the ancient way of Proem. 2. p. 116. Anoynting. To these Opinions I perceive him not a little perswaded, by Example, and the sentiments of others: Arguments of so great force to the Divine Dr. Opus de dignitatibus, lib. 1. c. 2. pag. 9. Nicolaus Rebbe, and the Lawyer De haereticus, lib. 4. cap. 14. Conradus Brunus, that they also upon the same account embrace this King-de­posing Opinion: And of the same judgement is the Learned Hierarch. Eccles. lib. 5. cap. 14, 15. fol. 260, 266. Al­bertus Pighius; and as for a good proof to it, he several times re­members you with the action of Pope Zachary.

Giulio Cerrio having been somewhat large (in respect of the bulk of his Tract) in examples of the Popes power in deposing Kings, fair­ly concludes, that Hora in simili casi & altri appertenenti alla Fede, niuno puo dubitare, che l'autorità de i sommi Pontesici non se stenda assolutamente sopra qual si voglia dignita Temporale. Certio Risposta per la verita. no man must doubt of the Popes absolute jurisdiction over Kings, in some causes; and this may be interpreted to the worst sence well e­nough, since the whole drift of that Let­ter pag. 111. is in opposition to those who de­ny this deposing power to be in the Pope.

To tell any man what Cardinal Bellarmine was, would be imperti­nent, since his name is come into a Proverb. They say that many were formerly much beholden to Lyranus for his Writings:

Some think Cambden as much beholden to Leland, Pitseus to Bale: however, we know that several have walk'd in English habit for Au­thors, which in truth have scarce been so good as Translations; and so Samuel Clark, the poor botching Presbyterian-story-teller, is a volumi­nous partial Plagiary beyond all mercy, one as fit to write the Church­history, as Alexander Rosse to continue Sir Walter Raleigh. As for Bellarmine, you may look through him like a Multiplying-glass, and perceive multitudes of people toyling themselves out of his Bowels to get themselves published in the world, that if he had never writ, the Romish Church had wanted at least an hundred Authors to aug­ment their Catalogue; and in this sort our Country-men make as bold with him as any, to thrust their little English Pieces, both for gain and honour, amongst their party in these Nations.

This learned Cardinal was a true son of his Church, as he shews through all his writings, especially when he is concerned for her greatness and authority: in one place he saith, that the Pope can sometimes —Potest mutare Regna, & u­ni auferre at (que) alteri conferre—Bel­larm, de Roman. Pont. lib. 5. c. 6. change Kingdoms, take away from one and give to another, he being the judge Ib. c. 7. to determine whether a King be fit to be deposed or no; and if it be thought fit that he should be deposed, then Nec ulla eis injuria fiet, si depo­nantur. Ib. there is no wrong done to him, if he be turn­ed from his Throne: And this jurisdiction he de­fends [Page 69] in another of his —Possit eos Regnis at (que) Imperiis exuere, ea (que) Regna & Imperia ab aliis ad alios transferre. Id. De Translat. Imper. Rom. lib. 1. c. 12. Books; and in another Si quidem inter omnes convenit, posse Pontificem maximum Haereticos Principes jure deponere, & sub­ditos eorum ab obedientia liberare. Mat. Tort. Respons. pag. 9. Book he de­clares that this Opinion is agreed upon by all; and this power he af­firms in another of his Contra Barchaium, cap. 27. Books.

Though 'tis Jac. Fuli­gatto, vita Card. Bel­larm. l. 1. c. 2. said of him, that he would never remember, that he either ever told lye in his life, or beguil'd the truth by excuse or jeasts; yet I shall scarce believe that he speaks altogether truth, in his thus attributing so great authority in temporal things over Monarchs to the Pope: yet for all that he was the Chief Champion of that See, and allow'd to its Bishops all the aforesaid power and jurisdiction; yet we are assured by the Testimony of a learned Romanist, De po­testate Papae, cap. 13. pag. 101. & cap. 40. pag. 329. Guili­elmus Barclaius, that Pope Sixtus the Fifth was sometimes thinking to Censure and extinguish all Bellarmines works, because, as he thought, he allow'd him too small authority in Temporals.

There were two of different Orders, viz. Johannes Epitome Controvers. ex Bellarm. part. 2. quest. 21. p. 180. Andraeas Coppenstein a Dominican, and Solida Christianor. fidei demon­stratio, lib. 3. cap. 10. Baldwinus Junius a Franciscan, who have severally Epitomiz'd this Cardinals Controversies; and with him, they embrace this King-deposing Maxime: They were af­ter translated into French, by the appointment of Cardinal Perron.

Jacobus Gretserus, as an industrious a Jesuite as ever Germany brought forth, whose resolution, zeal and speedy pen, made his Books almost innumerable; and as in all other things, so in this of the Popes authority, he endeavours to vindicate Gretser. defensio Controver­siarum Card. Bellarm. Tom. 2. col. 1153, 1154. &c. Bellarmine, and seems to wonder at King Commen­tar. Exegit. in Reg. Britan. c. 6, 7. James for denying such power to be in the Pope: nay, when he seems to make it his business to vindicate his Society from the suspition of Rebellion, and to tell to all the world what brave Subjects to temporal Kings they are and will be; even then doth he ruine all their loyalty by one exception: At si Pon­tifex ali­quem ab haeresin à regno arceat, ne subditos in haeresin inducat: tum libere fateor, nos nostrum judicium ad Pontificis judicium aggregare, satius (que) reputare. Defens. Apol. Gal. pag. 591. But yet, saith he, if the Pope should deprive any King for heresie, marry then I do freely confess, that we shall submit our selves to the Popes judgement. A very good Item, for which they deserved the teeth as well as the heart of Henry the Great.

Another of the same Order, Juris Ca­non. Com­pend. § 984. Petrus Alagonia, and Juris Ca­non. Com­pend. lib. 5. Tit. de Hae­ret. § 13. Johannes Honorius van Axel, with the Canon-law write down the same Principles in their Compendiaries: and the Carmelite Fryar, Giovanni Antonio Bovio, findes fault with Father Paul the Venetian (famed for his learning, judgement, moderation and integrity) that amongst the Offices belonging to the Pope, he doth not set down, Doveva anco, se vo­lea numera­re tutte le Opere del Carico Pastorale, fac mentioner dello trasferire de gli Imperii d'Oriente in Occidente, habilitare & inhabilitare alli Regni, instituere & destituere i Re, che anco questo possono fare i supremi vicarii di Chri­sto in Terra, quando cio besogni per conservatione della fede & Religione Christiana, & l'hanno fatto, quan­do è venuto l'occasione, & ha hanuto effe [...]to, è stato cio riceunto & appovato da tutta la Christianica. Anton. Bovio, Risposta alle consideratione del M. Paolo, pag. 69. his transla­ting of Empires, setting up and pulling down of Kings, since he hath such authority. An Article, that I dare say Bovio never learned from the Virgin Mary, whom they brag to be the Patroness and Foundress of their Order.

William Allen, or Allain, born in Lancashire, a great darling with the secular Priests, for whom he was the first that made Seminaries at Doway; a severe enemy to the Protestants, and as fierce a main­tainer of the power of Rome, and the King of Spain; of both which this one Example may satisfie. Queen Elizabeth having sent some aid into the Netherlands against the Spaniard, Sir William Stanley was made Governour of Deventer in Over-Issel, which he presently (be­traying his trust) deliver'd with himself and Garrison to the Spani­ard; by which he lost, by common consent, the reputation of Subject, Gentleman and Souldier; but Dr. Allain thinking to quell these ru­mours, and to encourage the new Renegado's, by a Letter from Rome, sends Stanley and his Regiment not onely thanks and Commendati­ons for this their action, but as he thought, a sufficient vindication too, part of which take in his own words.—

Yea, I say no more unto you Gentlemen, seeing you desire to know Dr. Allain's Letter touch­ing the ren­der of De­venter, pag. 27, 28. my meaning fully in this point: That as all acts of Justice within the Realm done by the Queens authority, ever since she was by publick sen­tence of the Church, and see Apostolick declared an Heretick, and an enemy of Gods Church, and for the same by name excommunicated, and deposed from all Regal Dignity; as, I say, ever sithence the publication thereof, all is void by the Law of God and Man; so like­wise no war can be lawfully denounced or waged by her, though o­therwise in it self it were most just: because that is the first Condition required in a just War, that it be by one denounced, that hath lawful and Supream power to do the same, as no Excommunicate person hath; especially, if he be withal deposed from his Royal Dignity by Christ his Vicar, which is the Supream power in Earth, and his Subjects not onely absolved and discharged of their Service, Oath, Homage and Obedience, but especially forbidden to serve or obey any such Canonically condemned person.

And in another place of the same Pamphlet, he thus tells them their doom, if they had been faithful to their trust and the Queen;— Id. pag. 30. Any Excommunicate or Canonically condemn'd Prince,—whom no man by law can serve, nor give aid unto, but he falleth into Excommunication.

Thus we see what small esteem he had of his Soveraign, and how easie it is for these men to ease themselves of loyalty and Obedience. And that the Pope may thus trample upon Kings, observe his Do­ctrine in another of his Writings,— Defence of English Ca­tholicks, a­gainst the book call'd The executi­on of justice, pag. 143. The Pope may in some cases excommunicate, for some causes deprive, and in many respects fight and wage War for Religion.—And gain,— Id. p. 207. Plain it is, that Kings that have professed the Faith of Christ, and the defence of his Church and Gospel, may be, and have been justly both excommunicated and deposed, for injuries done to Gods Church, and revolt from the same, as sometimes also for other great crimes tending to the Pernition of the whole subject unto him.—And gain,— Id. P. 114. By the fall of the King from the Faith, the danger is so evident and inevitable, that GOD HAD NOT SUFFICIENTLY PROVIDED FOR OUR SALVATION, and the preservation of his Church and holy Laws, IF THERE WERE NO WAY TO DEPRIVE or restrain Apostata Kings.—And then plainly declares to the world thus:— Id. P. 115. Therefore let no man marvel, that in case of heresie the Soveraign loseth his superiority and right over his people and Kingdom. And in these Id. P. 72, 73. Opinions he endea­vours [Page 71] to prove that there is no harm: And gives the Earl of (a) West­merland Id. 48. for his Rebellion great commendations, and of his fellow-Traytor gives you this Character, The renowned Count of Northum­berland dyed a Saint and holy Martyr.

When the Spanish Armado invaded England, he printed a perni­cious Admonition to the Catholicks of these Kingdoms, stuft with horrid Rebellion and Treason, perswading them by all means to take part with the King of Spain, and to Root out their own Queen. What effect his Doctrine took, I know not, but 'tis well known that the Fleet came to nothing: and enough of this Allen, who for his zeal to the Spanish Faction, and the authority of Rome, was made Cardinal de S. Martino by Pope Sixtus the Fifth, at the desire of Philip the Second.

And now let us see what a man with a long name will tell us in this cause; Andraeas Eudaemon-joannes, a man suspected at first to sculk under a wrong denomination; but when we know his Country and temper, we shall not think him asham'd to own any thing, though never so bad or false: he was born in the Island Crete (now bet­ter known by the name of Candia) at Canea (by the ancients call'd Cydon or Cydonia) but bred up from his youth at Rome, and a Jesuite. If that be true, that in the Island of his birth no venomous or harm­ful Creature can live, 'twas well that he was forthwith transplanted to Italy; for his native soyl, and his malicious humour could never agree: His writings are onely stuft with railing and vain repetitions; hath impudence to deny any thing, and affirm what he pleaseth: his whole books are composed of contradictions, all along affirming that Kings may be deposed, nay, and sometimes cut off; and yet at the same time vindicating himself and his Order from disloyalty; and yet so shie in his affirmations, though bald in his hints, that his books may be read over to as much purpose and satisfaction, as one of the Bre­threns preachments, or Olivers Speeches: so that I should wonder that such a generous Pope as Ʋrban the Eighth, and such a learned Cardinal as Bellarmine should have him in such esteem and favour, if interest had no sway in this world. And though all along one may know his meaning by his Moping; yet sometimes he speaks plain enough, and declares that the Potuit e­nim non ut dominus, sed ut Minister Christi deponere Principes. Andr. Eudaem-joan. Respons. ad Epist. Is. Casauboni, pag. 12. Pope can depose Kings, and that this Id. Pa­rallelus Torti & Tortoris, cap. 4. pag. 197.—ultro concedamus, & facta à Pontificibus & jure at (que) ordine fieri potuisse, ut contumaciam ac Tyrannidem Principum excommunicatione ac depositione ulcisceretur. hath been done, and may be done sometimes lawfully.

In the year 1594, one Jehan Chastel intending to stab King Henry the Fourth of France with his Kinfe, struck him into his Mouth, and though he mist of his aim, yet he struck out two of his teeth, and wounded him sore: For this Treason the Villain is excuted, but presently one Franzois de Verone writes an Apology for Chastel, af­firming that he had done nothing but what became a true Christian and Catholick; his reasons being, because the King, as he said, was an Heretick, and so might lawfully be kill'd or deposed.

That he was absolutely perswaded so in the latter [the first we shall treat of in its proper place] you may judge by his declaring these following Propositions to be Heretical.

What this Verone was I know not, onely we may observe, that a­bout Id. Apol. pag. 29. the same time there was a French Jesuit of the same name, who afterwards writ some Books: And that the same year, viz. 1595. that this Book was Printed, one Le Bell was punished for endeavouring to convey one Franzois Veron, a Student at Poictiers, out of France. This same Verone also in the same Book vindicates Jacques Clement for murthering Henry the Third.

The which horrid murder was also publickly maintain'd as an act most lawful and glorious, by another French-man, call'd Bouchier; and he that will thus boldly affirm the greater, you may justly sup­pose he will not deny the less, viz. the deposing of them. And this [Page 73] he tells us, the Pope can do if there be need of it, and the Prince Cum ille Christi vica­rius sit, ut vi­deat ne quid Christo, ne quid ejus Ecclesiae ac Religioni injuria fiet, ne quid vel populi vel Regni, vel Regum ipsorum salu­tem impediat (cujusmodi sunt Haeresis, schisma, perjurium, apostasia, & similia, quae sine gravi Ecclesiae de­trimento in Regibus esse nequeunt) id ei lic [...]re, ut cum nihil leniter admo nuisse profuerit, cum censuras con­temni audierit, cum periculum grave Ecclesiae è tali regimine imminere, deponi deni (que) & utile & commodum esse agnoverit, tum populos Obedientiae vinculo eximat, dec (que) operam, ut alteri commodiori grex à Christo re­demptus commi [...]tatur. De justa Henric▪ III. abdicatione, lib. 1. cap. 5. pag. 13. contemn his inferiour censures.

Nay, probable that a greater Authority than this Boucher, can more than Countenance the deposing of Kings: For anno 1589, a little before the said King Henry the Third was murdered, the Colledge of Sorbone in Paris, being then present about seventy Doctors, de­clared Id. P. 398, 399, 370, 373. Jan. de Serres. that all the Kings Subjects were freed from their obedience to him; of which, Pope Sixtus the Fifth was informed, and desired to compleat by his Authority.

One tells us with confidence, that the Pope can create and depose Vid. Phil. Horn. The­saur. Polit. p. 318, 319, 323, 361, 362. Kings. Another wonders that some German Divines should deny him to have power to translate Empires. And a third tells Cardinal Mont' alto (Nephew to the foresaid Sixtus the Fifth) that amongst other Priviledges which belong to the Pope, is to give Titles to Em­perours and Kings, to translate Empires from one Nation to another, and to judge Princes. And our Country-man, Thomas Harding, when he sees Childerick of France deposed by the Pope, cannot refrain from telling us— Confutati­on of the A­pology, fol. 181. b. What a strength of Authority is in that See, which is able with a word to place and displace the mightiest King in Eu­rope. And this is also approved of by his good friend and great admirer, A brief shew of the false wares in the Apo­logy, fol. 93. John Rastell. And the Portugal Quaestio­nes Regu­lares, Tom. 2. Quest. 40. art. 1. & Quest. 63. art. 7. & Tom. 4. Tit. 4. c. 3. Emanuel Rodericus, in se­veral places of his Works, fob'd up by the Canon-law, tells how the Pope can alter Kingdoms, and depose Kings.

What force either Loyalty or Obedience is with some Roman Ca­tholicks, may in part be seen by their cavilling at our Oath of Allegi­ance, as where it saith, that the Pope hath no power or authority to de­pose the King—or discharge any of his Subjects of their Allegiance and Obedience to his Majesty, upon any cause or occasion whatsoever.—They answer to the first:—A strange prevention to stir up hu­mour [...], Answer to the Penal Statutes a­gainst Ca­tholicks, pag. 81, 82. and to alter them with DANGEROUS Physick without neces­sity.—And to the second, they thus retort;—Although the King should force them to be Mahometans, Jewes, Pagans, or Infi­dels.

To that part of it, which calls the opinion of the Popes power to excommunicate or deprive Kings Impious and Heretical,—They onely say,—How came the English Parliament by Authority to cen­sure Doctrine? who delivered them this power? who made them assu­rance of Gods infallible Spirit?—To that part which saith, That they do believe that the Pope, nor any other hath power to absolve them of this Oath;—They deny the Article by their thus reasoning:—If they do not believe it, NOR INDEED CAN BELIEVE IT WITHOUT GROSS IGNORANCE, why should they inforce them to swear False? or what get they by this?

And to the last part of it, where 'tis said, that—They do acknow­ledge this Oath to be administred unto them lawfully, and by good and full Authority, and that they do renounce all dispensations and pardons [Page 74] to the contrary;—They quite null the Proposition by this their an­swer:—

He that sweareth false, had need of absolution from the sin, but needeth no dispensation, because the Oath hath no force to bind, as in this case.—

By which means they declare their approbation of these following Propositions.

Thus we see the foundation of Government shaken, Oaths and O­bedience brought to be but trifles, and Supream Authority and Rule, upon the common-canting whining pretence of Religion con­sumed to nothing.

Leonardus Lessius, a Jesuite of great repute, under the false name Discussio Decreti Mag. Concil. Lateran. of Guilielmus Singletonus, is very zealous for this Authority to be in the Pope: Tells us in one place, that if the Pope Si sam. Pont. non haberet illam potestatem in T [...]mporalia, Ecclesia er­rar [...]t in Do­ctrina mo­rum, & qui­dem circa res gravissimas; Docet enim Principe per sententiam summi Pont. abdicato, omnes subditos ab ejus obedientia esse solutos, & ditionem ejus ab alio posse occupari, ut ex Conciliis constat.—Discuss. Decret. Concil. Lat. pag 46. have not this power, then the Church of necessity must err, because it teacheth such jurisdiction to lye in the Pope: but to affirm so of the Church, viz. that she erreth, is Heretical; nay, that this error, viz. that the Pope cannot depose Kings, Id. Pag. 90.—Hic enim error longe perniciosior erit, magis (que) intolerabilis, quam error circa aliquod Sa­cramentum.— is more pernicious and intolerable, than an error concerning some of the Sacraments: for 'tis a Id. Pag. 100. certain and undoubted received Opinion of the Church; and therefore he Id Pag. 123.— con­jures all Catholicks, as they love the salvation of their Souls, to have a care of doubting of it, or believing the contrary: for it —Ad sidem pertinere, sive ita cum rebus fidei & Religionis esse conjunctam, ut abs (que) sanae Doctrinae injuria non videatur posse nega [...]i. belongs to faith, or agrees so neer with it, that it cannot be denyed without great injury to sound Doctrine.

And whether this Lessius in another of his Books concerning the De pote­state summi Pontifici. Popes power, maintains any Tenents more dangerous than these, I know not, no more than I do the reasons that made them suppress it, though many years ago printed.

The Lawyer, De sindi­catu, Sum­mar. 4. § 56, 57, 58, 59. Paris de Puteo, from the Canon-law, and other such­like authorities, gathers that the Pope may depose Kings or Empe­rours; and the old Dist. 40, Si Papa. Gloss. Glassator upon Gratian, standing upon the same sandy Foundation, maintains the same proposition against the latter; and with these agree another Lawyer, —Et Imperator debet confirmari à Papa tanquam superiore, & ab eo examinare, approbari ac incongi, consecra [...]i & coronari, si est dignus, vel rejici si est indignus, puta si esset sacrilegus, excommunicatus, licet esset electus, ab Electoribus Imperii. Jo. Bapt. Plot. Consilium. § 64. Johannes Baptista Plotus.

In the year 1619. Frederick Elector Palatine of Rhine, being over­perswaded by the Bohemians [who had then denyed Ferdinand the Emperour to be their King] to take upon him the Government over them, was after some Wars overcome by the Imperialists, and be­reft not onely of that Kingdom, but the rest of his Territories. Up­on this, great consultation is had privately at Rome to get another E­lector into his place, and for the person they need not study long. The Duke of Bavaria, having his great expence in this War against the Bohemians, and the Jesuits, [to whom he was a great Benefactor, had a particular Devotion, and was in all things sway'd by them] to speak loud in his behalf; and besides, which was no small mover, his Zeal for the cause of Rome (Frederick being a Protestant, and thus laid by) would thus over-sway the reformed Electors in number, whereby the Empire probably would still be ruled by that Religion. These and other like reasons, made Pope Gregory the Fifteenth, and his Nephew and Favourite, Cardinal Ludovisio [who was also made Protector of the Irish] to be earnest with the Emperour about it; which at last (though the Spaniard at its first motion, seem'd not to like) took effect, and Maximilian, Duke of Bavaria, obtain'd that ho­nour 1623.

But that which I most aim at in this story, is the Paper of advice or reasons to perswade to this action, presented to the Pope and Cardinals by Michel Lonigo da Esle, belonging to his Holiness: in which is strongly pleaded for Bavaria, ranting and boasting in a whole beadrole, what pretty pranks and tricks the Popes have for­merly acted over Kings and Emperours, by interdicting, excommuni­cating and deposing them; altering and changing of Empires and Kingdoms: and in one place speaks boldly and plainly thus:—It is in the Popes hands, as appeareth by all Histories, to renew the Em­perours in their Empire; to translate the authority of one Nation to another, and utterly to abolish the right of Election.

And that Rome did think her power over Kings by way of punish­ment, to be just and really her own, you may partly guess from this following story.

No sooner came forth our Oath of Allegiance, for the preservati­on Ro. Wid­drington's Theological Disputation, cap. 10. Sect. 2. § 52, 53. &c. of the King, and security of his Kingdoms, but Father Parsons at Rome sollicited the Pope for his Breves against it, which were obtain'd; but before they were sent into England, this Jesuite wrote a Letter hither, to intimate (though falsly) that he was for mitigation, but [Page 76] that (true enough) the rest were for the Popes power against the King; but take his own words, as they are delivered to us by an ho­nest Benedictine.

About some four or five Months ago, it was consulted by seven or eight of the Learned'st Divines that could be chosen, who gave their judgement of it. Their Reasons are many, but all deduced to this, that the Popes Authority in chastising Princes upon a just account is de fide, and consequently, cannot be deny'd, when it is call'd into Controversie, without denying of our Faith; nor that the Pope, or any other Authority can dispense in this.

For if the Question were de facto, and not de jure; to wit, whether the Pope might justly in this or that occasion, excommunicate or depose this or that Prince, upon these or these causes; or whether precedent Popes have done well therein or no, then might some of those reasons, which you say your Friends do alledge, be admitted into consideration; to wit, whether it would be in aedificationem or destructionem, do hurt or good, be profitable or improfitable, or whether the causes be sufficient or no; for without cause none holdeth that the Pope may depose, or whe­ther the due form of admonition, touched in your Letters were observed. But for as much as the Question is de Potestate, of the See Apostolick power; what it may do upon any cause, or against any Catholick Prince whatsoever, these considerations of temporal hurt cannot enter.

Besides these, I have conferred the matter with Cardinal Bellarmine, and sundry others of great Learning and Conscience; and all are of Opinion in this case, that the form of the Oath as it lyeth, is Heretical, and no way may be admitted by him that will not deny the Catholick Faith.

I have had occasion twice to speak with his Holiness; the first in com­pany of Mr. Thomas Fitzherbert, where we proposed certain manners of Mitigation suggested by Friends, &c. Where to his Holiness an­swered, That as for any actual using Censures against his Majesty, he meant not, but rather all courtesie; but as for the Authority of the See Apostolick (to wit, for using of Censures) he was resolved, and would rather loose his head, than yeild one jot. The second, he being in­formed that some Priests did seem to incline to the taking of the Oath; he answered, He could not hold them for Catholicks, &c.

What an enemy this Parsons was to his Native Country, we may discourse of hereafter; onely at this time we shall go no farther, than what belongs to the Popes power now in hand; yet we may observe by the by, that whatever he writ, he never put his own name to it, but sometimes false ones, and sometimes onely two Letters, which he commonly alter'd in every new Pamphlet, stuft up onely with e­vasions; resolved to let the Romanists know what he meant, but would never acknowledge any thing to be proved against him; yet an indifferent Judge will acknowledge his hints to be bold enough. In one place, thus he tells the Learned Morton:

—You know that deposition of Princes is an effect of Excommuni­cation, P. R. Quiet and sober reckoning, pag. 64. and can never happen by Ecclesiastical Authority, but where Excommunication hath gone before. And I would ask M. Morton, in good earnest out of his Divinty, when a Christian Prince is lawfully ex­communicated, and shut out from all society of Christian Communion, and he persists Impenitent, how can he be head of a Christian Common­wealth, for so much as he is no member, nor hath any place, or part at all in the whole body, the head-ship being the chief part of all others?

In another place he telleth thus his own Principles from his learned Opponent.—

—Catholick Subjects do believe that in some cases there is power Id. Pag. 80. left by God in the Church, and the Head thereof the Bishop of Rome over Princes, to use not onely spiritual Censures for restraint of Exor­bitant Excesses, but Temporal Remedies also, either directly or indirect­ly, when urgent necessity of the Common-wealth should require.—

All Catholick Subjects also of other Countries do hold and acknow­ledge Id. Pag. 81. this Doctrine.

In another of his Books against the foresaid Oath of Allegiance, to the objection that some Roman Catholicks had taken it, he thus an­swereth:— The judge­ment of a Ca­tholick Eng­lish-man, in a Letter touch­ing the Oath of Allegi­ance, p. 18. § 30.

—I cannot but in charity assure my self, that they being Catholicks, took the said Oath (for so much as concerneth the Popes Authority, in dealing with Temporal Princes) in some such lawful sence, and inter­pretation, as [being by them expressed, and accepted by the Magistrate] may stand with the integrity and sincerity of true Catholick Doctrine and Faith; to wit, that the Pope hath not Authority without just cause to proceed against them.—

But concerning the general Question, to deny simply and absolutely,— Ib. Pag. 19. § 31. ‘That the Pope is Supream Pastor of the Catholick Church, hath any Authority left him by Christ, either directly or indirectly, with cause or without cause, in never so great a necessity of the Christian Religion, to proceed against any Prince whatsoever Temporally, for his restraint or amendment, or to permit other Princes to do the same:—This, I suppose, was never their meaning, that took the’ Oath, for that they should thereby contradict the general consent of all Catholick Divines, and confess that Gods Providence for the Conser­vation and Preservation of his Church and Kingdom upon earth, had been defectuous, for that he should have left no lawful Remedy, for so great and excessive an evil, as that way might fall out.

And if you look but a little Id. P. 85. § 25. farther, you will see where the Shoe pincheth; and that to deny the Popes power to depose Kings, is one of the main reasons they have against this Oath; the Affirma­tive being one of the greatest Pillars that upholds their puissant Hierarchy, right or wrong. And in another of his Temperate Ward-word p. 53, 54. Pamphlets, you will see him close with Cardinal Allen, Sanders, and suchlike, against Princes, in behalf of the Popes power over them. Nor need we questi­on his attributing this Authority to the See of Rome, when he alloweth the same to the People, not onely telling them, that they may Rebel a­gainst, See his R. Dolemans conference about the Crown. but depose their King too, and it may be worse, of which in its due place.

But enough of Robert Parsons at this time, unless he were better. And if we consult some others abroad, we shall finde Con. in 2. 2. D. Tho. pag. 63. § 151. Johannes Wiggers, Com. in 2. 2. Aquin. Quest. 12. art. 2. Hieronymus de Medicis the Dominican, In 2. 2. D. Tho. in Sum­mario Conclusionum, d. 57. conclus. 2. Luisus Tur­rianus the Spanish Jesuit, Com. in 2. 2. Quest. 1. art. 10. disp. 8. Johannes Malderus, Bishop of Antwerp; and De potestate Ecclesiastica, fol. 154. Potest & Papa jure optimo à gradu & dignitate sua omnem Regem & Principem dejicere, non solum propter Heresim & Schisma & propter quam vis aliam scele [...]osam impietatem, verum etiam propter secordiam, negligentiam, & ad regendum ineptitudinem, si praesertim ejusmodi sit ut Reg­num periclitetur Christianorum. Johannes Antonius Delphinus, allow that Kings may justly be deposed, and that by the Pope: and to these we may add, Carolus Scribanius the Dutch Jesuit, under the false name of Amphitheatrum Honoris, lib. 1. cap. 12. Clarus Bo­narscius.