to come to a Councell or Disputation c. and tho he binde and confirme that safe conduct with any bonde whatsoeuer and tho the party would not haue come but vpon the assurance of the safe conduct Yet hoc non obstante this not withstanding he may be taken and proceeded against and burned as an hereticke without any preiudice to the Catholick faith c. If this be good diuinity that Oaths Couenants to hereticks are of no force binde not the makers then it is in vaine for men to haue any dealing one with another for if oathes be once of no force in any one thing they will in time be weakened in all things Thus this Romish Councell that should haue amended hath contrariewise decreed two conclusions of monstrous impietie and such as for ought I could euer see were neuer till then decreed nor receiued no not in the Romish Church it selfe But is this reformed since No saith a great Spanish Bishop more then a hundred yeares after this Councell it is so farre from being altered that contrariwise by the authority of this decree it is now a rule in our Church that faith made to an hereticke by a priuate man is not to be kept no nor if it be made by a Magistrate as saith he is proued by the practice of the Councel of Constance Mark how they are healed afore it was true in publique persons nor it is true in priuate men also afore it might be broken without any fault but nowe it may not be kept See how Babylon is cured But the Councell of Trent is of later times hath not it done much good and reformed much ill Nay on the other side it hath decreed and made two Canons to the high disgrace of holy Scriptures and much derogating from the soueraign authoritie therof which till then were neuer decreed not in the darkest times of poperie when her ignorance and superstition was without all controll As namely first * Concil Trident sess 4. That the Apocriphall Bookes of Tobiah Iudith and the rest shall be held and receiued of as authenticall and Canonicall authority as any parts of holy Scripture whose authoritie was euer sacred This wrong was neuer offered to the holy Scriptures before neither was there euer any popish generall Councell so presumptuous afore this of Trent that euer durst add more books to the sacred Canon then we receiued from Christ and the Church of the olde Testament Some bold Papists say that the Florentine Councel before Trent did make them Canonicall which if it had it had bin little materiall seeing it was but a smal time before Trent scarce 100. yeares but the truth is it did not and therefore Bellarmine and Coccius are more carefull of their credit and will not affirme it * Bellar. tom 1 lib. de verbo Dei So that its cleer there neuer was generall Councell that made them Canonicall before Trent Coccius in the sauro cathol tom 1. nor any prouinciall but one * Concil Câ—â—thag 3. and they are not able to bring one Father that held them so within 400. yeares after Christ nor very many after till of late and contrariwise wee are able to proue that all the Fathers for 400. yeares did reiecte them and many after yea the greater part of all learned Papists themselues till the Councell of Trent And thus wee see how Romish Babylon is stil the elder the worse But this is not all a Romish Councell will neuer meete for one euill Therefore secondly they decree * Concil Trident sess 4. That in all Disputations Sermons Lectures and to all other purposes that Latine translation called the vulgar shal be held the authentical text and that no man presume vnder any pretext to refuse it Heere is a strange decree that the streame shall be of more vertue then the Fountaine a translation of more authoritie then the Originall The former ages neuer heard of this indignitie but whensoeuer doubt was made or difference found recourse was forthwith had to the Originalls for the determining of the matter Many learned Papists are ashamed of this if they durst vtter it Bellarmine and Coccius do bewray it by their slight handling of the matter for they would gladly prooue if they could that Hierome was the author of that translation but as for the magnifying of it whosoeuer was the translator aboue the Originalls they are wiser then to venture their credits vpon so false a matter and therefore doe wholly leaue it vpon the credit of that conuenticle that concluded it Neither do I wrong to call it a Conuenticle for tho I should grant the whole to be a Councel yet the number that past this bil was so small that I may safely call it a Conuenticle For as an ill motion may pass in Parliament betimes in a morning before all the house be set so was this bill carried at Trent For whereas the Councel in his fulness consisted of about 300. that had voice of decision they took the aduantage at the beginning of the Councell and carried these two bils when ther were scarce 60. in the house wherof how many went against them is vncertain for the Pope durst not for one of his Crownes haue put these 2. bils especially the latter to the full house for how would they haue entertained it then when as they had liberty of speech against it who since their tongues were tyed the bil passed yet haue dared some of them who were of the Councel themselues euen to resist the decree Arius Montanus Sixtus Senensis Oleaster c. and haue taken so contrarie a course themselues in expounding the Scripture that howsoeuer they were tolerated for their learning whilest they liued yet being dead their books are either purged that is altered or els reproued So that its apparant to all that will vnderstand that this decree was so far from being established in any former ages that it is euen misliked of many of the better sort of themselues now that it is made And thus I hope we haue cleered it that these two Councells called in the corrupt and declining times of the Popish Church in shewe to haue reformed it haue beene so farre from that that contrariwise they haue concluded diuerse enormous impieties that were not before Then is not the Romish Babylon well cured The second Proposition Poperie is still as ill as euer it was I hasten to the second Proposition which is that the deformities that were before both in Doctrine and practice both in head and members and many whereof were complayned on by some of themselues doe yet remaine without redresse or reformation For the demonstration of this Proposition I might inlarge my selfe into many particulars but I will insist but vpon fewe and those I shal produce shall not be trifles nor triuiall but of great moment euen touching the maine and morall duties which a Christian man oweth to his God and which
beleeued because they are allowed and authorised by the Pope being so by him authorised they are of as much authority as if the Pope himself had beene the Author of them Therefore it is of credite and implyeth necessity of beeing beleeued or it bindeth as strongly as if it had been pronounced or vttered by the Pope because wee make all those things as good as our owne vpon which we bestow or impart our authority The high holy God that is the Author of the holie Scriptures be mercifull vnto vs in hauing any thing to doe with this vnchristian blasphemie and graunt that wee may not any way communicate with their sins noâ— haue fellowship with this wicked worke of darkenesse The Impiety and Atheisme that lyeth in it is such as if it had but crept into some secret pamphlet I would neuer haue brought it into light but being that it is registred in the Glosse vppon their lawe a booke of so great authoritie and so common in the hands of all the learned I cannot but discharge my dutie to the trueth tho it may giue vantage to the Atheist and Libertine For what can such men think when they heare him that pretends to bee Christs Vicar and Peters successor teache that Salomons wordes are not of as good authority as his bee when as Christ himselfe did approue and iustifie himselfe and all his wordes and deedes and doctrines by the olde Testament and that the words of God in the olde Testament do therefore binde and are therefore to bee beleeued because the Pope pleaseth to insert and canonize them in his lawe that being by him so canonized they bee therefore as good as if the Pope himselfe had spoken them What I saie can they iudge but that the Pope is one of their profession a plain Atheist that holds the Scripture all religion as farre as pleaseth his humour and serueth his turnes And if any of his faction hold this too hard a censure I would intreate him to answere mee but this question grounded vpon these words of his Whether is God the Author of the olde Testament or no 2. Pet. 1. 20. 21 If they say no Saint Peter answereth that Prophecie came not in old time by the will of man but holy men spake as they were inspired of the holie Ghost If he be then the Prouerbs of Salomon being a Canonicall Booke of the Olde Testament is Gods Booke and the wordes of the Text are Gods words and not Salomons This beeing so let vs then take the wordes as they are in their true and full meaning and see what a peece of Popish diuinitie heere is Obserue that the words of the Text are not the words of the Pope A straÌ„ge peece of popish doctrine that gods word if it bee authorized by the Pope is theÌ„ of as good credit as if the Pope himselfe had spoken it therefore if the Pope please not to Canonize it then it is notâ— So that either Gods word must bâ—e beholden to the Pope for the authority of it or else it hath none but of God but because these words of God are heer canonized by the Pope therfore they are of credit worthy to be beleeued as well as if they had ben spoken by the Pope himselfe Loe heere the Pope in his owne colours this is Diuinity fit to be hatched at Rome and to be coyned in his mintâ— Let the words be examined and see what can follow of them but that either the Pope holdes not the Prouerbs to bee Gods booke but SALOMONS which is horrible Atheism or else if he hold them Gods that the words of God beare no credit nor haue authority to binde mens conscience till the Pope do canonize them and that Gods word in a booke knowne receiued and graunted to bee Canonicall is not of as good authority in that booke as being translated into the Popes Canon lawe If he refuse both these then let him refuse his owne lawe and burne his glosse vpon his decretallsâ— as containing Atheisme and Heresie in a high degree 12 The sixt wound not healed But to goe forward Is this wound healed Surely if they haue left it out or reformed it in any later impression so it be with open confession and detestation of the fault it is wel But sure I am it is in the impression I haue and in al other which I could borrow And further I do not know any Pope or popish writer that hath with authority and allowance condeÌ„ned or reproued this Atheisme if they know any they may doe well to produce them Meane time I am also sure of this that in stead of healing it they haue suffered their Doctors Writers continually since to speake and write almost as ill if not worse In Queene Maries time an English Papist wrote thus c Proctor in his booke called the waie home to Christ printed at â—oÌ„don in 8. Religion is occasioned by Scripture but perfected and authorized by the Church See we are more beholden to the Church then to the Scripture for our Religion About the same time Cardinall Poole out of his Pope-holy deuotion is said to haue affirmed that The written word of God is but a seede of Turcisme d Scriptura scripta est semen turcicum And certaine Popish Doctors in Germanie beeing pressed in a disputation with the euidence of Scripture boldly answered We are not tyed to the Scriptures those goose quils do not tie vs e Noâ— penâ—is illis â—nâ—eri â—is minime suâ—â—â—â— alligati I will not affirme both these two vpon mine owne credit but they haue beene charged with them both manie yeeres agoe and neuer yet disprooued them But that that followeth I speake vpon knowledge A little after a great English Papist pretending to summon a parliament for poperie in his booke so called tells a story of one whome hee hearde vpon reading the Booke of Ecclesiastes earnestly say that The Booke of Ecclesiastes is a naughty booke f Heskins a Doctor of diâ—â—â—â—ty in his parliament of Christ lib. 1. cap. 2. printed at Antwerpe 1â—66â— in folio He voweth to God and cals him to witnesse that this hee heard him himselfe but what was hee that spake it a protestant no a papist and no mad fellow nor ignorant foole nor profane scoffer but sayth Heskins hee was a man of worship of grauity of wisedome of godly life and competent learning able to vnderstand and likewise exercised in the Scriptures and this is all the censure he giues of him that spake these wordes Hee addeth further a litle after in the same Chap. that a popish Gentlewoman hearing a text out of a booke that papists holde to be Scripture which shee misliked and being tolde by him for he heard her speak the words that the booke was Scripture shee answered that if the Scripture had such I will not say what shee saide words in it She would no more beleeue the Scripture for it
much bragge of seeing so easilie they may deliuer so many thousand soules out of purgatorie in one yeare Certainely if these be true as they be written then granting that there is a purgatory it might soone be emptied But if it bee false fabulous and friuolous and hath no other end but to mock poore people and to suck out their siluer then what a Religion is that which maintaines such dealings especially seeing this is not the deede of any priuate men but of the Popes themselues nor a few but euen all since Boniface the eight Thus we haue searched deep into a foule and filthy wound Now what remaines but to see if it bee healed yet or no. 20 The tenth wound not healed but groweth more desperate and deadly to this day But alas Babylon will not be healed for as they feared not to put these tricks vpon the people 100. and 200. yeares agoe in the times of superstition so haue they presumed euen still in these daies of light to do the like And as the whoore is shamelesse in her sinne so is this whore of Babylon in her impiety for she hath not at all amended this enormity nor in any sort reformed it but rather lets it grow from bad to worse For euidence whereof let any man read Onuphrius Pauvinius z Vide Oauphrium Pauuinium de praecipuis vrbis Romae sanctioribus bâ—silicis quas septem Ecclesias vulgo vocant Colon. 1584. passim who not past 24. yeares ago hath written with publike authority a booke to this very purpose of the seuen principal Churches of Rome and of the indulgences belonging to them wherin al that is deliuered before is auerred much more added some part whereof I would put downe saue for that it may be reserued to a further purpose and fitter opportunity And for better euidence that as yet she hath not so shee purposeth neuer to heale vp this wound within these two yeares they haue allowed published with authoritie the pilgrimage or voyages of Seigneur Villamont a Les voyages du Sâ—â—de Villamont diuisez enâ—trois livies derniere edition reueuce augmeÌ„â—ee c. A. Arâ—as 1605. vide inter alia ibrum 1 cap. 12. c. one of the Gentlemen of the French Kings Chamber wherein the poore deceiued Gentleman out of his superstitious deuotion hauing visited all those Churches and made himselfe as he saith blessed by being partaker of all the indulgences thereto belonging hauing ascended those holie staires to euerie steppe whereof belong a thousand yeeres of pardon after all returning home at last much poorer but nothing wiser then hee went he wrote a book of his voyage and pilgrimage to Ierusalem and taking Rome in his way he describes at large the Indulgences granted of old and at this day in force to the Churches in Rome Which book being written in French whosoeuer list to reade will soon confesse that in this wound the Romish Babylon is not yet healed The eleuenth Wounde ANd heerunto I will adde another wound because it is so neer to this in popish consangâ—inity 21 The eleueÌ„th wound Granting of Indulgences thousands of yeares and deliuerance of Soules out of purgatory to Beades Medals Crosses Pictures such like toyes being blessed hallowed by the Popes holy hands The wiser sort of Popes the rest of the craftier polititians in that hierarchie perceiuing that all the Nations of the earth many of them being so far distant could not come to their market of Indulgences being kept in Rome therfore lest they should lose their traffick into those parts they deuised a way that seeing a greate part of the world could not come to Rome Rome should send to them To which end out of his bounty and spirituall liberality for the incredible good of mens soules the Pope ordained that certaine Crucifixes and Medalls and Agnus dei b The principall of all these toyes iâ— the Agnus dei which euery one may not make but onely the Pope not he alwaies but onely at Eâ—â—â—â—nor at euery Easter but the first next his entrance and euery seauenth Easter after nor of any matteâ— â—â—â—in any manner but precisely of such simples with such ceremonies as are prescribed for that purpose which together with the prayers or rather coniurations then to be vsed are to be seene in the booke called Caeremoniale poÌ„tif lib. 1. And hee that hath not that booke let him looke in the Commentaries of Peter Mathew vppon the Constitutions of Gregorie the 13. Constit the 1. and holy Beades and other such â—ewels should bee first consecrated and hallowed by the hands of his Holinesse and haue all the holinesse powred vpon them that hee can spare and further should haue annexed vnto them all those mighty Indulgences or the like that are graunted vnto the Churches stations at Rome and by this meanes they could sell an Agnus dei that is a little peece of white waxâ— or a Crucifixe of a little metall it may be brasse or copper such as the Iesuites of late sent into England by thousands at once as good inough to serue the English Catholickes or a little medal or a little beade or bugle or other matter of no more value these toyes and trinkets I say they can sell by this meanes and euery daie doe vtter at a higher rate then the Ieweller can his pearles or his diamonds Thus did not only the former Popes gull the people of elder ages in those times of ignorance making them beleeue that these toyes so hallowed and blessed by them were of such vertue as Christs bloud it selfe could be of no more as one of them sending an Agnus dei to an Emperour shamed not to write to him that This Agnus dei breakes off sinnes euen as the bloud of Christ But euen in these times of light and knowledge these owles dare still flie abrdade and euen of late nay euery yeere the Pope shameth not to sette his trumperies to sale annexing vnto theÌ„ such large and liberall Indulgences as Christs owne bloud can haue no more 22 The eleuenth wound not healed I could insist vpon late and notorious examples practised euen at home and vpon our owne Nation but I spare them at this time because the proofs thereof tho neuer so certaine to vs are not so authenticall to theÌ„ as bee these two examples I shal now produce one of them touching Poland the other France For Poland Not many yeares agoe 22 The eleuenth wound not healed Pope Clement the eight granted as followeth as is to bee seene in printed coppies d Vide libiuÌ„ inscriptum Eâ—uangelâ—um â—omanum edit anno 1600. Indulgences graunted by the Holinesse of our most Holy Father Pope Clement the eight At The Instance of the most Illustrious and most reuerend Lord Cardinall Radziuillius Bishop of Cracowe and Legate in Polande Vnto Certaine Holy Beades Crosses Medals and Images 1. Whosoeuer hauing one of these holie beades
found them so full of ridiculous absurdities impieties and vntruths that he affirmed him to be a man g Ludouicus Viâ—â—es lib. 2. de Caus. corrupt art de LuÌ„bardica historia of a brazen face and a leaden heart that wrote them Now al these three sorts of bookes are in shew reformed of late but the truth is there is neuer a material vvound healed but rather a number made worse 1. For their Liturgy and seruice either publike or priuate it is coÌ„tained in their books called Missalia Breuiaria Officia Manualia Portiforia and such other all these haue beene reuiewed and as they say corrected since the Councell of Trent h Vide Bullas Pontif. praefixas Missal Breuiareditionis 70. post But let them be examined and compared together I dare say that for one euil taken out there is another put in and tenne stand vnremooued and that both in diuers pictures as also for points of doctrine they are as ill as the former i Compare for this end the Missals breuiaries Manuals Primeri printed before the Councel of TreÌ„t with those printed since at the least 2. Their Ceremonies of state or as they say of deuotion are contained in the bookes called Pontificale Romanum and Ceremoniale Romanum k Adde heereunto also their Processionale Rationale and Sacerdotale Romanum wherin what apish to yes there be what absurdities what superstitions sometimes ridiculous sometimes impious is incredible to them that see it not insomuch as some Papists l Vide Epistolam Alberti Castellani ad Leonem 10. praefiram PoÌ„tâ—fâ— vlt edit Veneâ— yea the later Popes m Vide Bullas praed Clem. 8. haue not spared to confesse that they need great reformation and therefore vndertooke that worke theÌ„selues But if a man did see how they haue amended them they would out of this one if there were no more euidences conclude that Rome is that Babylon that will neuer bee healed for looke into the Pontificale and the Ceremoniale which were reformed and are indeed much altered by the authoritie of Clement the eightth and printed at Rome within these few yeeres and you shall finde some small deformities taken away but many greate enormities suffered to stand some put in that were not that there before n Compare for this end the PoÌ„tificale and Ceremoniale new and old which I will not stand at this time to particularise 40 The 19. wound not healed for al these are as bad still as afore both because the particulars are so manie and also for that seeing the bookes beeing so rare are not for each mans reading it may hap heereafter that the exact comparison of them together the old with the new may be a work of it self not vnworthy of some mens labours 3. * These were read in the Churches when the Scriptures were kept out Their stories or tales are comprised in the bookes called Speculum exemplorum Vitae SanctoruÌ„ LegeÌ„da Festiualia c. These also are lately reformed as they pretend But how If any would know what is done herein take but one exaÌ„ple The Iesuites in the Low countries pretending these Legends or stories needed much reformation tooke the matter vpon themselues because it was of greate waight and consequence and appointed it to some of their societie to be reformed and now of laâ—e they haue published it at Doway some two or three yeeres agoe would make vs beleeue that it is amended in innumerable places o Vide libruÌ„ intitulatum Magnum speculum exemplorum ab innumeris meÌ„dis c. vindicatum per quendam Patrem è societate Iesu per eundem locupletatuÌ„ Duaci anno 1605. But if any man haue lost any time in turning ouer their Legends and perusing the prodigious stories there laid downe let him venture euen a little more and compare this new reformed Speculum exemplorum with the former and if hee finde as impious and ridiculous Legends as improbable and as impossible tales in that as in the other theÌ„ let him make report what good reformers the Iesuites bee and how well the Romish Church is healed in this wound p To this end compare the old Speculum exeÌ„plorum or the Legend with the new Magnum speculuÌ„ exemplorum set out by the lesuites this last yeere The conclusion is that the Missals and Breuiaries though vndertaken by Trent the Pontificall Ceremoniale though vndertaken by the Pope the Legend and Speculum though vndertaken by the Iesuites and all in shew reformed yet stand all at this day as foule and deformed and though some things bee taken out yet all laid together as bad or worse then they were afore These straits of time hinder me from inlarging my selfe any further therfore to conclude and wrap vp all in one generalll exception The twentieth wound THe last point wherewith I will charge the Romish Church and religion is not so fitly to bee called a wound as a leprosie or a generall consumption but all to one end for as it is no difference vpon the matter whether a man bee deepe and desperately wounded or haue a leprosie over all the body or a generall consumption for both are deadly and both incureable so is it in this case wherein the exception I take against them is that their Church State declined long agoe into that general corruption vniuersall pollution in all estates 41 The 20. wound A generall corruption of manners in all estates That the prophanenesse licentiousnesse and sinfulnesse of all sorts of people in that Church both head members is like a spirtuall leprosie without or a generall consumption within threatning ruine to the whole body This point is worthy to bee enlarged but I must deferre it and referre the Reader to the records of antiquity I meane such as be their owne men but hauing some remorse of conscience feare of God did confesse freely and bitterly deplore the miserie that the sinfulnesse of the popish Church and religion would bring vpon all the world Let them read that haue them these bookes named in the margent q Vide Gersonis opera passim Reuelationes Brigittaeâ— Vincentij Ferrariens prognostic PetruÌ„ de Aliaco de reformatione eccl Nicolai de Clemangiis opera in Bibliotheca Patrum editionis primae and those that haue them not it may bee shortly they may haue some helpe therein and then you will graunt with mee that former and better times confessed that which I now laie to their charge I will insist particularly but vpon two the one of so greate antiquitie Poemâ—ta Walteri Mapes Maillardi Menotti Sermones Holcot in Sapient lect 82. passim Onus Ecclesiae passim the other of so greate authority as both are beyond exception Some 400 years ago liued a Monk learned for those times called as Posseuine confesseth r Vide Posseu in Appar sae In apped priori ad tom 1. lit B.
that business a type of Baptisme a 1. Pet. 3. 20. 21 and b Gal. 4 24. c Paul of Sarah and Agar saith by them another thing is meant and no lesse saith S. Iohn of Babylon as we shall see hereafter Touching the olde and literall Babylon all these points haue bene long agoe verified vpon her since the Prophet vttred them The Church of the old Testament would haue cured her But she 2 could not be healed therfore she 3 for sooke her God 4 hath destroyed her And touching the mysticall Babylon the kingdome of Sathan and Anti-christ partly they are and partly shall bee made good vppon her The Church of the new Testament 1 would haue healed her But 2 shee is found incurable therefore when Christendome 3 forsakes her God 4 will destroy her The two first are already performed the third is a-doing and the fourth is sure to be fulfilled in Gods good time Of all these in their order Of the olde and literall BABYLON Touching the olde and literall Babylon the first point is the Churches loue and care of her good in these words The first Point Wee would haue cured Babylon COncerning which point all the rest we will not pursue the particular historicall matters considering that the history of Babylons carying Israel captiue of their vsage in their captiuity of their forsaking Babylon returning home againe lastly of Gods iust vengeance and destruction of Babylon are so notoriously knowen Therefore we will passe by the story and stand rather vpon matter of doctrine First therfore let vs obserue this generall doctrine namely that a good man loues his very enemies and not desireth onely but euen seeketh their good this did the Church of Israel to their enemies persecutors For these Babylonians had done the greatest hurt to the Church and kingdome of Israel that euer one nation did to another for first they inuaded their land vniustly then they besieged tooke Ierusalem the â—eaâ—e of the kingdome tooke and slew their kings ouerthrew their Kingdom ruinated their state burnt their Temple defaced their Religion killed whom they would caried captiue whom they would and so left their land a heape of desolation a Read for this purpose the last chapt of this prophecy together with the ends of the books oâ— kings Chronicles And yet worse then all this being their Captiues at Babylon there they mockt them in their misery and scoft at their Religion Come say they you that are these singers and haue had your Kings to be singers b 2. Sam. 23. 1. Dauid c. you that are these great Psalme-men and haue had your Kings such base fooles as some of them to bee Prophets some Preachers c Salomon Ec. 1. 1. 2. â—2 some song-makers d Dauid Salomon Hezekia c. Come make vs mery with one of your Psalmes let vs haue part of your Hebrewe musicke Sing vs one of your songes of Syon e Psal. 137. 3. Psalme 137. The least of these wrongs is heauie to be borne but all put together and especially for a Christian after all these miseries to be mockt for his religion and to see his God dishonored oh how bitter is it to the spirit of a man Yet after all this what do Gods people not only pardon it and put it vp but further doe both wish and seeke their good We would haue healed Babell Thus to doe is a marke of Gods childe and a signe of a true Church For to doe euill for euill and good for good is no more then nature euen the publicans saith Christ doe so much a Mat. 5. 46. to recompence euill for good is worse then nature it is malice peruerse corruption and therefore saith Salomon Hee that doeth so euill shall neuer depart from his house b Prou. 17. 13. But to doe good against euill that is aboue nature it is grace and a good euidence of Gods spirit thus doing saith Christ you are the children of your heauenly father c Mat. 5. 44. 45 Hereupon for the vse of this doctrine we may see a comfortable euidence that our Church is the true Church of God seeing that wee pray daily for the Church of Rome which curseth vs and it is very obseruable that whereas the Pope with all solemnity excommunicates curseth vs all to hell on the euening before good-Fryday d See the Popes bull set downe at large iâ— the first impression we for recompence the next day morning in euery Church chappel of this kingdom many places more pray for the coÌ„uersion saluation of him all his sect e See one of the prayers appointed by publike authoritie in the common prayer booke for good-Fryday and so by Gods prouidence it falleth out that our publike prayer for theÌ„ is the same or the next day when they haue publikely cursed vs and this is the facte of our whole Church in the publike liturgy appointed of old and stil confirmed by authority Therfore if Christs argument be good that priuate men blessing their cursers are the children of God then sure this is not ill the Church that blesseth her cursers is the Church of God Let them therfore still go on in cursing if they needs wil but let theÌ„ take heed least as they loue cursing so it come vnto theÌ„ as they cloth themselues with cursing like a garment so it come into their bowels like water like oyle into their bones a Psal. 109. 17. 18. we contrariwise let vs not be weary of well doing let vs follow that blessed Peter whom they pretend to follow but doe not vnlesse it be in denying Christ whose blessed counsell is Render not euill for their euil nor curse for their curse but contrariwise blesse knowing that we are therunto called that we should be heires of blessing b 1. Pet 3. 9. thus doing we haue Peters owne testimony against theÌ„ that we are a Church of blessing a blessed Church and the Father of blessings blesse it more and more and all that seeke the peace of it Amen Thus we see generally they wished her well But what is the particular good they wished her namely her healing and conuersion We would haue healed herâ— here many things might be pressed I will but point at them 1. That it is the property of a holy man to wish aboue alâ— things the spirituall good of them with whoÌ„ he liues the wicked man seekes the spirituall hurt of men the naturall man the carnall good but the holy man their spiritual eternal good Worldly matters haue their time place in his thoughts but that that takes vp possesseth his desires is the spirituall good of them he loues namely their conuersion their repentance their saluation these things be worthy their prayers pains Herein Gods children are like to God their Father who wishing good to his peo-people crieth out Oh that
wicked that neuer giue one groane for themselues Nor must we forsake them in prayer but though they seeme to vs neuer so incurable wee must still praie vvithout ceasing to GOD for them for that that is impossible to vs is possible inough with the Lord h God forbid sayth Samuel that I should cease to pray for you i 1. Sam. 12. and so must we say of all euen the greatest sinners saue onely them that sinne against the holy Ghost which no priuate man but onely the whole Church can discerne and iudge of God forbid that I should cease to pray for them Neither must we forsake them by a finall separation neuer to come at them nor to assist them any more but still we must be willing to go againe and do our endeuour if euer there be hope that they will be healed Forgiue saith Christ not seuen onely but 70. times 7. times When a sicke man is froward and impatient then the good Physition must be the patient tho he haue come oft to no purpose yet if at last he will be healed he must not forsake him so must Gods children reioice if after neuer so many repulses the wicked will be content at the last to heare and to be healed Thus wee must still loue and pittie them still pray for them and still be ready to do them good and in these three respects we must not forsake them But wee must forsake Babel First in regard of conuersation we must separate our selues from the wicked mans company and societie as far as lawfully conueniently we may after we see him obstinate and incurable it is Gods commandement Flee from the midst of Babel depart out of the land of the Chaldeans k Ierem. 50. 8. and do not this slackly and slowly like Lots wife l Gen. 19. 26 but be as the hee Gootes before the flock Secondly in regard of the meanes for after that by her often and obstinate refusall ioyned with spightfull contempt both of the meaneâ— and the men that brings them she hath shewed her selfe to be a filthy swine then pearles are no longer to bee cast before her holy things must no more bee giuen to such Dogges but they are to bee left to their vomit and mire till God shew either his mercie or iustice vpon them either in their conuersion or confusion Thus must she be forsaken and the reason why which is the second point is double First in regarde of our selues wee must forsake the wicked when they are incurable lest in steede of dooing good to them wee take hurt our selues by beeing polluted by her contagion or made partakers of her sinnes and consequently of her punishment God giueth this reason himselfe Flee out of the middest of Babel and deliuer euerie man his soule be not destroyed in her iniquitie m Ierem. 51. 6 Therfore after that a christian man perceiues there is more daÌ„ger to get hurt from them then hope to do good to them he is bound no longer to stay nay he is bound to leaue them looke to the safety of his owne soule and body Secondly in regard of the meanes vsed to heale them which because they be the holy ordinances of God pretious pearles therefore are they not to be exposed to the contempt of wicked men not to bee troden vnder the foule feete of their peruerse and scornefull spirits Both these reasons doth Christ cople together Giue not that saith he that is holy to dogs neither cast your pearles before swine least they treade them vnder their feete and turning againe all to rent you n Mat. 7. 6 Christ would neither haue his ordinances abused nor his children hurt by the wicked men Thus we see the maner how and the reasons why Now let vs see the time when Babel must be forsaken when she is incurable but not til then first long time is to be spent all meanes to be vsed all waies to be tried all patience to be practiced all wisedome to be exercised all occasions to bee taken that probably may preuaile to doe them good But if after all this they be incurable and out of hope then must we forsake themâ— but not till then not till there bee no hope at all he that forsakes Babel till then is wanting in his duetie and hath much to answere for before God For if the Physician may not forsake this vile body o Phil. 3. 21. as loÌ„g as there is any hope of life then how may any man forsake the soule that is pretious that cost so pretious bloud p 1. Pet. 1. 19 Surely the spirituall Physician must neuer forsake a Church a people or a man as long as there is any hope of curing and conuerting him Heere is condemned the practise of two sorts of men amongst vs. First such as be now tearmed of the separation formerly vsually called Brownists who forsake our Church and cut off themselues from our congregations and separate themselues to a faction and fashion or as they call it into a coâ—enant communion of their owne deuising these men haue made a grieuous rent and giuen a deepe wound into the peace of our Church they vse this place and others like against vs say Wee would haue healed you but you will not bee healed therefore we forsake you but they abuse the place therefore I will turne the point of this their weapon against themselues I meane against their errors and this their bitter and schismaticall separation To this end I would aske these men but 4. questions whereunto if they can giue me satisfaction I will be one of them First therefore whereas you say that Wee are wounded incurably and will not be healed I aske Wherein are wee deadly or incurably wounded what fundamentall wound is in our doctrine what deadly corruption is in our discipline such as eats out the heart and life being of a Church what booke of Canonicall scripture receiue we not what holde we for Canonicall that is not what sacrament that Christ ordained do we want and what haue we more then Christ ordained what article of faith deny wee or what holde we for an article of faith that is not what fundamentall heresie doth our doctrine maintaine what haue we in our Church that ouerthrowes the beeing of a Church what is necessarily required to make a Church that we do want Do not say These be many questions for if you will haue theÌ„ all in one generall I will end it as I began Wherein are wee deadly incurably wounded if I should walk a while on your owne grounds grant you that which you can neuer proue yet wil it not follow that we are incurably or deadly wounded A man may want a finger or haue some blemishes in his face and yet be a strong and perfect man sound and heart-whole and able to ouerthrow his enemies so tho there were in our Church those wounds
popery fit for their pulpits and their people and after they be preached worthie to bee published to the world Surely if they graunt these be false doctrines then blame shame belongs to the Papists that preach them write them publish them and allow them for Catholicke doctrine but if they stand to them as true then mark what consequeÌ„ces will follow vpon them first it is here taught that a man may appeale froÌ„ God Hereupon this argument is easily framed but I beleeue not so easily answered Popery teacheth there lies no appeale from the Pope and heere teacheth that there lyes appeale from God But in reason he from whoÌ„ no appeal can lie is greater then he from whom one may Ergo by popish doctrin the Pope is greater then God This conclusion is ineuitable if their doctrine be true Again here it is taught that we may appeale froÌ„ God to the Virgin Mary if that be true let them answere this argument He vnto whom appeale doth lie from anotherâ— is greater then hee from whome it is made this is their owne doctrine But from the Lord God appeale doth lie to the Virgin Marie Ergo shee by popish doctrine is greater then God If this conclusion be heresie and blasphemie then Bernardine de busto his bookes are to be burnt yet they are both allowed commended by the Romish Church but let vs goe forward Thirdly here it is taught that God hath diuided his kingdome with a creature euen with a woman This being true here we learne many points First the reason why they call her in their Seruice booke allowed by supreame and soueraigne authoritie Reginam Coelorum the Queene of heauen for shee that hath got possession of the halfe of Gods kingdome may well and worthily be held the Queen of heauen Secondly heere is a very good reason why the Church of Rome keepes the Bible from the vulgar people and will not haue it divulged in their Mother tongues for if they had it in their own tongues they would startle at this doctrine and when they heard it deliuered in Pulpit that God had diuided his kingdome would soone haue saide that is false doctrine for the Psalme saith The kingdome is the Lords * Psal. 22. 29 and Dauid in his thankesgiuing at the preparation for the Temple building confesseth to God Thine O Lord is greatnesse power and glorie aeternitie and Maiestie Thine O Lord is the kingdome and thou excellest ouer all * 1. Chr. 29. 11. and if the Frier had obiected that the kingdome indeede is Gods yet not so but hee may diuide it to another then they would haue answered that cannot be for he himself sayth I am the Lord c. My glory I will not giue to another a Esa. 42. 8 and if hee still obiected that to be true in the olde Testament when there was none capable and worthy of this honour because then the Virgine Mary was not they would readily answere that in the new Testament after the Virgine Mary was and after shee was the mother of Christ Christ her son speaks to God his Father but not to her his mother Thine is the kingdome power glory b Matâ— 6. 13. The kingdom is Gods and how long not till she be assumed crowned in heauen as they say but for euer and euer And whereas they further teach that he hath kept Iustice to himselfe but committed mercie to his Mother they would crie out vpon that doctrine him that taught it and tell him that they finde it sixe and twentie times in one psalme that Gods mercy endureth for euer c Psal. 136. in euery verse and that his mercy is ouer all his works d Psal. 145. 9 If ouer all then ouer her also or else she is not of his making and if his mercy be vpon her without which shee could neuer haue beene saued then how dare any say that Mercy is hers and not Gods And if mercy bee Gods and that mercy of his endureth his not for the time of the olde Testament onely but for euer Then it is foule and false doctrine to say that now since Christ God hath resigned vp mercie from himselfe to a creature Thus would the people come vpon him that taught this doctrine and vpon the Romish Church that alloweth it and therefore doth not that Church wisely to keep the people from reading the holy Scriptures Thirdly seeing it is doctrine currant in the Romish Church that God hath giuen vp mercie from himselfe to the Virgin Marie heere is a good defence of their Ladies Psalter wherein they turne the Psalmes from Dominus to Domina from GGD to our Ladie and when Dauid saith Lord haue mercy on me they say O Lady haue mercie on me in thee O Lady is my trust They say this was compiled by BonaueÌ„ture but tho he liued in il times yet his other writings giue cause to hope hee made it not for hâ—â— saith that we must take heed wee so inlarge not the excellency of the Mother that we diminish the glory of the sonne Sure hee that saide so would not be so lauish and carelesse of Gods glorie as to turne the Psalmes from him to a creature Fourthly heere we see the reason why the popish Synagogue do maime the Lords prayer leauing out the conclusion For thine is the kingdome and power and glorie for euer and euer h See the Rhemish Testament in Mat. 6â— Luke the 11. all their Miâ—â—als and Breuiaries Manâ—aâ—s and allowed primers in all which they cut short the Lords praier leauing out the words of the conclusion for thine is the kingdom c. For if the kingdom be diuided then it is not all his for euer no maruel therfore though they will haue their Pater noster in Latine for their common people for if it were in English there is none so simple but would see their vngodly dealing But to conclude leauing this robbery and sacriledge in cutting off part of the Lords prayer for another place and purpose it is heere euident that no papist in the World can with a good conscience say the whole Lords prayer For if God haue now diuided his Kingdome then how can he say with Dauid in the olde testament i 1â— Chr. 29. 11. Christ in the new k Mat. 6. Thine O Lord is the kingdome for euer therefore he must either alter the Lords prayer and say Thine is halfeâ— the kingdome c. or neuer say it at all or else curse and detest his own teachers that write and his Lord God the Pope that alloweth such doctrine Alas poore â—oules what should a simple honest hearted papist do in this case See therefore in what pittifull state they liue who haue subiected themselues to such teachers Lastlie let it bee obserued that heere they teach that there bee in spirituall matters touching the soule 2. diuine Courts the one of Iustice and that is
Gods the other a Chancery a Court of Mercy that is Maries these bee their verie wordes and further that if any man feele himselfe agrieued in Gods Court of Iustice let him appeale to the Court of mercie of his Mother Oh strange diuinity Can Gods iudgements be vniust or his proceedings erroneous and vnequall If they bee not then why do they talke of appealing to a higher Court For why doe Writs of error lie from one Court to another but that it is presupposed that they may erre and why is there a Chauncery but that the rigour and extremitie of the Lawe maie bee mitigated But if the Scripture saie true in the text Righteous art thou O Lord and iust in thy iudgements a Psal. 119 137 Then this is blasphemie of a high nature that there needes a Chancerie to rectifie his proceedings and mitigate his iudgements But as for this doctrine that the Chauncerie or Court of mercie is not Gods but his Mothers and that therefore Gods iudgements are to be mitigated by another and therefore that she and her Court are in this respect aboue God and his Court These blasphemies are so execrable and odious to Christian eares that I hope ther is not a papist in this kingdome that professeth to know and serue God but his heart hates them and all that hold them Against all this what can bee obiected but this that he being a priuate man spake wrot out of his priuate iudgement but this is not the generall doctrine of their teachers not their Church I answere If none in the world taught this but this one Frier yet how many soeuer knowing it do approue commend or defend it or if they do not reproue condemne it it is iustly to bee called their doctrine and by the lawe both of God man it is their sin as well as his For by the lawe of Accessaries he that anie waie approues or knowing it and hauing a calling to it reproues not a sinne makes himselfe guilty of the sinne but the Romish Church that is the Pope knoweth this hainous blasphemie and sayth that he hath authority to condemne all such therefore hauing not done so but contrariwise approuing it is guiltie of it Shewe me then that Pope Bishop or Inquisitour that hath condemned this blasphemie or this book for it I produce a Pope that allowed it namely Alexander the sixt who suffered it to passe vnder his name to the view and reading of the world let them bring one Pope since that hath condemned it or shewe one writer not reproued by them that euer reproued it or not condemned by them that euer condemned this blasphemie if they doe not this then it is apparant that in this wound Babylon is not yet healed But for better euidence that she lies rotting in this her filthinesse and incurable in this wound 6 The third wound not healed Posseuine the Iesuite their great and allowed Censor of al Authors giues his publike censure of this booke to bee Sermons of the excellency of the Queene of heauen and full of learning and godlinesse And this his censure no man that knoweth the present state of their religion can deny but that it is the censure of their Church and ought so to bee reputed for that worke of Posseuines was attempted continued and finished and printed and reprinted with as publick generall allowance as any thing can be And yet for better euidence that she is not healed nor reformed at all let it be obserued thaâ— this book is of so much estimation amongst them that it hath diuers times beene reprinted since Bernardine the Author set it out as namely in my knowledge once at Brixia in Italie almost twenty yeares agoe in three volumes corrected and amended as they pretende But that this impious doctrine is not amended I will make it euident for of late euen this present yeare this booke and all his other works were again printed at Colein in Germany in three volumes which when I perceiued out of the last Catalogue I could not rest till I had obtained this new impression from Coleine hoping that now at last they had for shame righted this cause of God and razed out that hainous blasphemie but hauing perused it I see to my griefe that they will not be healed for there the very same words and doctrine stand vnreprooued vncontrolled vnaltered nay not so much as hauing a Marginal note to explaine them but they are let to passe as good holy and Catholicke Romish doctrine And that this is true I here pawne my credit to this honorable assemblie and will be ready to iustifie it to anie desirous to be informed in the particulars by shewing the books themselues both new and old Which being so I hope no man wil denie but that it is apparant she is not healed And yet for the better satisfaction of all men that as she is not yet so shee purposeth neuer more to bee healed nor to reform any thing and that this is not the priuate opinion of that or any other one doctor I desire al that loue the truth to take knowledge that of late within these seuen yeeres an Italian doctor a Iesuite and an approoued writer writing a story of the miracles of our Lady of Loretto teacheth euen the same doctrine and makes no bones to bluster out almost the very same words which for better assurance I will put down The Virgin Mary both wil and can is both willing able to deliuer such as be compassed about with dangers on all sides and to heape vpon them all good blessings for Almighty God as farre as it is lawfull hath made his Mother fellow and partaker of his divine power and Maiesty c. See heere the new and refined diuinity of the Iesuites what is this but the same with that afore for if she be made partaker and fellow with God in his diuine power and Maiesty it is no maruell that God hath committed his mercy to her and if from these words we looke into the body of the booke we shall find hee ascribes such works and miracles to her as can belong to none but to him or her that is a fellow with God or rather God himselfe And as for this clause as far as it is lawfull is a strange word to be spoken of God for what can be vnlawful to God that is good whose will is the holiest law If therefore it be good to make a creature fellow with him in his deity it must needes bee lawfull and so the clause is idle If it be not good but impious and contrary to the nature of God then to think it any way lawfull or possible to be done is no losse then to think it any way lawful for God to lie or sin or denie himselfe so that take it any way this limitation of the Iesuite both grossely aâ—useth the Reader and containeth horrible impiety against God So far is it from
being any shelter to the blasphemy that is deliuered in the whole passage Nor can it bee saide the booke wants authority for it is formally allowed dedicated to the Cardinall Aldobrandinâ— printed at Rome and since often elsewhere and of late both the Author and his booke highlie commended by the greatest Romish censurers So that now I will end my euidence for this point and dare put the matter to a Iurie of any conscionable men whether this wound be healed yet or no. The fourth Wound NOw to go forward from the Person and Maiesty of God let vs proceede to his Holy Scriptures and see how the Romish Church held of olde and yet holdeth and teacheth of them I will not stand vpon those vile and base speeches vttered and written of them by Eccius Pighius Hosius and many other of that generation for that they haue beene both detected and with shame inough reiected by many reuerend men of our nation both in Latine English w Whitaker Fulke lewel Reinolds and others but vpon some that often haue not bin touched by many nor euer can bee sufficiently condemned by any In the Canon Law the Pope spareth not to disgrace the holy Scriptures in expresse tearms sometimes equaling his owne Constitutions with them sometimes preferring them In the decree he shameth not to affirme that 7 The fourth wound The Popes decrees bee equall to the Canonicall Scriptures his decretall Epistles are numbred amongst the Canonicall Scriptures x Decret dist 19. cap. 6. impudently alledgeth Saint Augustine to proue it who neuer spake nor meant any such thing as in the later end of the decree they cannot but confess with shame inough this was his doctrine in the old impressions of the Canon law a hundreth yeares agoe But some will say this wound is now healed No looke in the new impression reuiewed at the Popes commandement and printed by his authority within these few yeares and there stand the verie same wordes without the least reformation in the Rubricke or title of the Chapter The decretall Epistles are numbred and reckoned amongst the Canonicall Scriptures 8 The fourth wound not healed Which is the more shamefull in it self shamelesse in the dooers in as much as in the same new edition they are forced to confesse that Augustine out of whom they cite the whole Chapter did not at all meane the Popes decretall Epistles but the holy and Canonicall Scriptures and no maruell for the name of decretall Epistles of the Popes was to get and to beare many a faire yeare after his daies To conclude let wise men obserue heer this point how vnwilling the Romish Church is to amend or alter any thing especially if it concern Gods honour and not their owne free-hold else why should they maintaine that blasphemy in the Rubrick and title of the Chapter which in the body of the Chapter they condemn But well doe they know that many a man reades the contents of books chapters which neuer read more Therfore because the words of this title giue honour to his decretalls tho they be neuer so dishonourable to Gods holy Scriptures they are suffred to stand whereas they haue put out many things disgracefull to themselues Thus vnwilling is Babylon to be healed in any thing The fift Wounde THis doth but make them equall and that may be thought no great wound in that Church but shall wee see a deeper more deadly namely where the authority and determination of the Pope is made higher and of more respect then the holy Scriptures themselues In the same booke the XL. Dictinction the Pope alleadgeth for good doctrine and canonizeth for a law these words taken out of one Boniface 9 The fift wound The religion of Christianitie is to bee founded rather from the Popes mouth then from the holy Scriptures that is from Gods mouth And certainâ—y all men do yeelde so much respect and reuerence to the Pope of Rome and his chair that they require and seeke for much of the discipline of the holy Canons and the ancient institution of Chrstian religion rather from the mouth of the Bishops of that See then either from the holy Scriptures or the olde traditions all they care for or seeke after is what he wil and what he will not that so they may conform themselues frame their conuersation this waie or that waie according to his will and pleasure Loe what doctrine is heere the discipline nay the religion it selfe of christianity is sought for rather at the mouth of the Pope then at Gods mouth in the holie Scriptures and al that a Christian man cares for is not what God but what the Pope will and what hee wills not and according to that are they to frame themselues Is this a doctrine fit to be inserted in the popes lawe Is this the holie and the onely true Church that teacheth this If to be a Catholicke be to holde this and to denie this to be an heretike I am content to be an heretike let who wil be the Catholicke but if a true Catholicke ought to holde the doctrine of the scriptures and to depend vpon the mouth and reuealed wil of God then woe be to that Church and religion that teacheth wee may rather depend on the Popes mouth then on Gods But some will say this is healed Nay alasse they be so farre from that 10 The fift wound not healed that contrariwise for ought that I know that is not to bee found in the elder editions but I am sure it is in the later and last of all set forth by special authority from the Pope from whence also I cite it at this time The sixt Wound THus I haue shewed First that the Pope makes his Decrees equall with the Scriptures Secondlie that they are of greater authority then the Scriptures Is it possible to haue a worse Yes for the measure of her iniquity will neuer be ful and therfore she goeth one steppe higher in this impiety and teacheth that the holy Scripture is so farre inferiour vnto the Popes decrees that vnlesse hee by his authority giue them strengthâ— they are not of credit nor necessary to be belieued Let me be of no credit nor worthy to be beleeued if I repeate not their words truely out of their owne booke namely their authenticall glosse vpon the Popes Decretalls where the Text of the Decretall being no more nor lesse then only one verse of the 26. Chapter of the Prouerbs the glosse that is the approued Commentarie vpoÌ„ that decretal is in these words * Vide Decretal lib. 2. tit 23. de praesuÌ„ptionibus cap. 1. â—icâ—t Obserue heere that the wordes of the Text are not the wordes of the Pope but of SALOMON in the Prouerbes the sixe and twentieth Chapter but because that Text of SALOMONS is heere canonized by the Pope 11 The 6. wound The holie Scriptures are therefore of credit to be
was naught g Heskins in his parliament the next page after And what was she that saide this A vertuous Catholick gentlewoman saith Heskins and one that feared God h Obserue wel how a great popish doctor coÌ„mends that man and womanâ— for deâ—oâ—t and zealous papists who blasphemoâ—sly saide that the scriptures were naught not to be belieued and doth not reproue the parties for their blasphemie So little doth it touch a papists hart to heare Gods word abused in the highest kind Lo what tokens poperie giueth of a vertuous Catholick woman and that feares God And tho Heskins cannot but graunt that these are blasphemies Yet did he not reproue the one nor the other but contrariwise coÌ„mends them both turnes it to the aduaÌ„tage of the Romish cause saith that hereby we may see what a perillous thing it is for lay people to read the Scriptures But with his leaue hereby we may see what a filthy heart vile estimation popish doctors haue of the holy scriptures who hearing their disciples thus horribly blaspheme them and God in them doe not reproue it but make vse of it nor burie and quench them but write and publish them rather with an approbation then any detestation of them But will you heare his owne wordes and his owne iudgement not related from others as these but vttered out of his owne heart How little incitement to vertue appeareth to bee in the songs of Salomon yea rather how vngodly and wanton seeme they to be in the outward face rather teaching and prouoking I â—raue pardon of all Christian eares wantonnesse then godlinesse and what can the vnlearned finde or vnderstand in many sentences anie thing to edification of godly life or rather a prouocation to wanton life And after certaine sentences alledged hee concludes The whole booke is no better like vnto these saith he is all that booke You haue heard how the Prouerbs were disgraced in the glosse vpon the decretalls and heere the Canticles Now that Salomon may not haue one book left in credite Heskins addeth touching Ecclesiastes What may appeare more vehement to disswade a man from wisedome then the booke of the Preacher how much is wisedome the goodlâ—e gift of God abused to appearaunce in this booke k Heskins in the same book and Chapter And to conclude of another booke which they hold also to be canonicall scripture some of them to be Salomons he saith that The booke of Ecclesiasticus seemeth to haue such vnseemely wordes in it as an honest men would be ashamed to speake them and I also â—aith he would be ashamed to write them if they were not Scripture l Heskins a little after in the same chapteâ—â— If the words be as immodest as he pretends they be then why do they hold such a booke to be Scripture And if they holde it to be Scripture then how dare a Christian man say that it hath such speeches in it as an honest man would bee ashamed to speake or write I leaue this for them to answere in the meane time I goe forward Not long after comes Hosiuâ— a greate Doctor of theirs and after a Cardinall and writes thus m Hosius editionis vlt. tom 20. lib. de expresso dei verbo pag. 5. The word of God of it selfe doth not but as it is written in the Scriptures it dependeth on the authority testimonie and approbation of the Church and it ought no otherwise nor no further to bee esteemed the word of God then as farre foorth as it is approued by the authority of the Church Lo what doctrine heere is for hence it followeth that therefore if the Church should not allow the new Testament it were not scripture Put all these together and then it will soone appeare how pittifully this wound is healed Nay further if the â—ime present occasion would giue leaue to looke into their latter and moderne Writers we should see by the last and latest of all this wound is so farre from being healed that it rankles further deeper euen like an incurable leprosie that cannot be healed but this may be sufficient Therefore let vs go forward to another wound The seuenth Wounde THey taught the people in olde time namely for two or three hundred yeares past that images were good lay mens bookes and euen then when they denied them the Scripture as vnfit for them and obscure and dangerous for seducing them to heresies were Images allowed and commended vnto them as good meanes of Instruction 13 The seuenth wound Images are good lay mens bookes Some three hundred yeeres ago liued a Frier called Gulielmus Peraldus learned for that time wel approued of their Moderne Censurers hee writes thus As the Scriptures are the bookes and containe the learning of the Clergie so Images and the scripture are the learning and bookes of laie men p Lo heere how Images are associated and ioined with the Bible Search the Scripture saith Christ looke on them and on Images saith the Pope how readest thou saith Christ what â—eest thoâ— saith the Pope It is written saith Christ it is painted and grauen saith the Pope thy word saith Dauid is my light not the golden Cherubins but nowe saith Poperie euen in the new Testament The scriptures and Images are lay mens lights What a wrong is this to God and what an iniurie to his worde But is this healed Oh that it were but let the Reader iudge by that that followeth 14 The seauenth wound not healed but made worse and worse One of their greatest Casuists Laelius Zecchius a great Diuine a famous Lawyer and of late yeares Penitentiary of Bresse writing a great volume of Cases of conscience dedicated to Pope Clement the viij amongst many other strange doctrines touching Images teacheth that It is not lawfull onely but profitable to haue Images in Churches to cherish and encrease charitie towards God and man câ— and to preserue faith seeing Images are to bee held as bookes for them that bee vnlearned to draw them vnto knowledge memorie and imitation of holy and diuine matters c. q Laelius Zecchius Summa moralâ— theolog casuâ— noâ—sci tom 2. cap. 90. art 18. pag. 609. Lo here this doctor who beeing Penitentiary is by his place and calling to heale wounds and satisfie Consciences comming to touch this wound handled it so roughly that in steed of healing it he makes it sorer then it was For whereas Peraldus gaue Scripture so much honour as to be ioyned in commission with Images they 2. to be ioint teachers of the Laity Now comes the great Penitentiary is wel allowed by the Pope to leaue out the scripture as needlesse and to giue all the power to Images not onely to put men in minde but euen to cherish and increase faith and charity And certainly if Images can do so it is no maruell that Papists cast out the scriptures and in roome thereof doe
Posseuine the Iesuite calls the very hammer of heretikes Thus he writeth Thus we haue taught that the Crosse is to be worshipped But now with what kinde of worship is it to bee worshipped We answere and affirme according to the more common opinion more receiued in schooles that the Crosse and all images and signes of the Crosse are to be worshipped with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is with diuine worship Can anie speake more plainely then both these doe Now these bee Iesuites and to these two I could adde more but let vs see what their Summists and Casuists saie to this matter which are the more to bee regarded because they pretende to write such resolutions as may settle vnquiet and doubting consciences If therefore any poore Papist aske the Romish Confessors and Casuists How farre may I worship a Crosse and with what kind of worship hearken how they answere And to let one speake for all Iaâ—obus de Graffijs a Monke of greate name and Graund Peâ—itentiarie at Naples writing as hee calls them his Golden decisions of cases of conscience some 3. yeares ago answereth thus g Iaâ— de graff decis aur caâ— cons. tom 1. lib 2. câ—p 2 art 3. Holy Images considered as they be pieces of wood or metall or some such things are to haue no honor giuen them but in them another matter is lookt at namely the image of him whom they resemble and not the matter whereof they are made in which respect looke what reuerence or worship is due to him whose Image it is the very same by good right is to be bestowed on the image And to speake more fully and plainly if it be possible a little after he addeth The first Commandement commaunds that wee worship euery Image with the same worship as we doe him whose Image it is for example that wee giue latria that is diuine worship to the Image of God and of Christ and euen to the signe of the Crosse in as much as it brings to our mind the passion of Christâ— and hyper dulâ—â— to the image of the blessed Virgin and Dulia to the Images of the Saints How now is not Babylon well healed What can be said against this that these be priuate men no they be publick professors and their bookes allowed with at great authority as can bee But will you haue that that is of souereigne authority and that may not bee questioned Then looke in their publicke Liturgy which is of more credit account then a 100. Doctors and there you shall finde the crosse saluted and praied vnto in these words h Vide Breular Rom. paâ— hyemal in fine Ara Crucis lampas lucis vera saluâ—â—hominum nobis pronum fac patronum quem tulisâ—i dominum Salue lignum vitae dignum ferre mundi pretiumâ— Conserâ—sti plebi Christi crucis bene â—icium Thou altar of the crosse thou lamp of light thou true saluation of men make thou that Lord whom thou didst bear a louing merciful Patron to vs. Alâ—â—ail thou wood of life thou that wert worthy to cary the price of the world do thou bestow vpon this congregation of Christ the fruit and benefit of his passion Oh admirable doctrine First heere is a prayer to the Crosse it selfe but of that heerafter theÌ„ the Crosse is made a mediator to Christ for vs. And surely we shal lesse wonder heereafter that they make Saints Mediatours to Christ seeing heere they shame not to send the wodden crosse to him to make intercession for them but as for that where they giue a power to the Crosse to procure Christ to be good vnto vs how it can bee spoken without Atheistical blasphemie let them answere that made it Further obserue how the Crosse is said to haue deserued to beare Christ surely no maruell tho Saints can moriâ— when a peece of wood can merit at Gods hands Lastly let all reasonable men iudge what the Romish Church holds of Christs death seeing they praie to a wodden Crosse to bestow the fruite and benefit of it vpon them But sure will some say this is healed I wil not deny but that in some of their new and later Breuiaries this is left out but thereunto I answere First that it is not cured bue couered for to the healing of a spirituall wounde there needes confession and publique satisfaction to the Church offended by the fault but heere is no confession of any fault nor euill in these words to the Crosse only they be cunningly kept out in the newer bookes so that they are ashamed of them and yet haue not the grace to confesse it and therefore will leaue it out and yet shew no cause why Now if it be naughtt why do they not say so and therfore put it out if it be good why do they put it out So then it may be couered but is not cured Secondly I answer that though they haue left out that yet they haue kept in as bad or worseâ— for euen in their newest editions and as they say most reformed there is this prayer to the Crosse i Breuiaâ—ium Rom. autoâ—itate Concil Trident suÌ„moâ—um pontificuÌ„ Pij 5. al. restituâ—um edituÌ„ Sabâ—ato infra hebdomadam passionis in Hymno pag. 302 editionis in 4. O Crux aue spes vnica hoc passionis tempore augepijs iustitiam reisque dona veniam All haile ô Crosse our onely hope wee pray thee in this holy time of Lent increase iustice or righteousnesse in godly men and grant pardon to the guiltie Heer the very wodden Crosse is called vpon praied vnto to do that which Christ himselfe could neuer haue done if he had not ben God Some wil say Surely they speake to Christ howsoeuer the words seeme to be spoken to the Crosse I answere if they direct their hearts to Christ why then direct they the words to the Crosse Verily Christ is worthy of both as well as one But I answere further it is a cleere case that they make and direct this prayer not to Christ but to the very Crosse it selfe else loâ— Aquinas bee Iudge who makes this argument k Aquinas summae par 3. q 25. art 4. That is to be worshipped with diuine worship wherin wee put and place the hope of our saluation but wee place the hope of our saluation in the Crosse that Christ dyed on for thus sings the Church and theÌ„ he alleageth this place these words All haile ô Crosse our onely hope in this time of Lent do thou increase righteousnesse in holie men and graunt pardon to sinners therefore the Crosse is to bee worshipped with diuine worship These be his owne very words and are spoken of the Crosse and not of Christ as any man may see that will but looke on the booke it selfe for the question in generall beeing concerning the adoration of Christ hee diuides the generall into sixe particular questions which are these 1. Whether Christs humanity be
gone Brother wolfe liueth in the towne takes his meate at the dores and went vp down the streetes and tooke his meate from door to doore hurting no man was wel and daintily fed there was neuer so much as a dog that barked at him And at last after 2. yeares Brother Wolfe Brother wolfe dieth is lamented being striken in yeares dyed for whose death the Citizens did verie much lament Heere is a miracle worth the marking Now let all Huguenots and Heretikes shew such a miracle in their religion no no they neuer can doe it And no maruell for Iesus Christ who is the King Captain of their religion neuer did the like in his time to this Which S. Francis the king and captaine of the Franciscans u Francisce Iesuty dicè dux formaque Minorum hath heere done If the time would giue leaue I could bring 20. more as impious as incredible and as absurd in their kinde as this but leauing it to a further opportunitie and referring the learned to the booke it selfe I proceed What may be saide to all this are not these wide and wofull wounds Ierem. 7. 12â— Oh! but they are healed I maie answer as the Prophet doth Were they ashamed when they had committed abhomination Nay they were not ashamed 18 The ninth wound not healed For whereas this booke was written aboue two hundred yeeres agoe by Bartholomeusâ— Pisanus a Franciscan Frier it was then not only suffred to passe to publique view in those daies of darknesse and superstition but now of late within lesse then 20. yeares when one would haue thought they woulde if not repented of the impieties yet haue beene ashamed of the absurdities they contrariwise haue reprinted the Booke x The new edition iâ— at Bononie in Italie 1590. is dedicated to a Cardinall in this edition is al that I haue alleadged and haue not taken out nor reformed one worde of all these euilles nor of manie more which doe so directly disgrace the merits of Christ Iesus onelie some things haue they altered which they thought might make against themselues but not one of these which doe so farre dishonour God and Christ and all religion Compare together the olde and new bookes who will and he shall find this to be true wherefore the conclusion is that this wound is farre from being healed Let vs then go forward and see if we can find one wound healed in the Romane Church The tenth Wound TWo or three hundred yeares agoe 19 The tenth wound The Pope may giue Indulgences for 20000. yeers grant men power to redeeme soules out of Purgatorie the Popes indulgences did growe to that height of rotten ripenesse that all men of vnderstanding euen of his owne brood were ashamed of it and many a one of the wiser sort euen in these mystie times did see laugh at the nakednesse of Poperie in that point the excesse whereof grew so great as they cannot denie but it gaue at last an occasion of LVTHERS reuolte from them There is a Manuscript extant written some two hundred yeares agoe and another not much differing from it some 130. yeares ago printed at Rome containing a catalogue only of those Indulgences belonging to the parish Churches of Rome amongst which they say are 7. principall let vs but consider of some few y He that waÌ„ts this book let him look in Hospinian de Templis lib. 2. c. 28. pag. 348. editonis Tiâ—ur 603. where he shâ—ll finde both mention of the booke a particular recitall of a great part of it In the Laterane Church it is granted thus by Pope Boniface If any Pilgrime come for deuotion to this Church he shall be absolued from all his sinnes And in the Chappel there called sanctum sanctorum there is full and true remission of all sinne â— And one day in the yeare which is the day of the dedication of the Church there is full remission of all sinnes both a poena culpa and this Indulgence is so certaine saith the booke that when the Pope first pronounced it the Angells in the hearing of all the people said Amen Angels say Amen to the Popes indulgences but they shold first proue that God saith AmeÌ„ to them for else the Angels will not vnlesse it be the euill Angels If these things bee true then it is strange that all Papists in the world are not saued for hee that hath full remission of al sinnes both à poena culpa dying in that state cannot bee damned And certainely hee that for the obtaining thereof will not take the pains to visite that Church one day in a yeer is not worthy of saluation In Saint Peters Church there bee euerie daie eight and fortie yeeres of pardon which is in one yeere aboue fifteene thousand yeeres Euerie daie of the Annuntiation there bee one thousand yeeres and hee that with deuotion goeth vp Saint Peters staires hath for euery step seuen yeeres of pardon Surely purgatorie paines are not so fearefull as they beare the worlde in hand if going vp two and twenty-steppes may purchase releasement of a hundred fifty yeeres thereof And if these seeme too little Alexander the Pope like a liberall Lord opens his treasure giues to euery steppe a thousand yeares So that now there is not a Papist in the world that needes to bee in Purgatorie one day except hee will XXij thousand yeers of pardoÌ„ graÌ„ted for going vp 2â— steps If the Pope say true in this no Papist neede to come in purgatory For for going vp twenty two steppes with deuotion he may be released out of Purgatory for two and twenty thousand yeeres and I hope they do not think the World will last so long and Purgatory they say ends with the World Further Three doores of one Church in Rome of so great vertue that whosoeuer goeth through them shall bee as free from sinne as when he was newly baptized whosoeuer will go through the 3. doores of the Laterane Church shal be as free from al his sins as hee was the houre hee was baptized Likewise at the Altar in Saint Peters Church there bee xiiii thousand yeeres of pardon and deliuerance of one soule out of Purgatorie And in the Church of Saint Lawrence whosoeuer visiteth that Church euery Thursday for a yeere and sits vpon the stone wheron Saint Lawrence was broiled Oh what a great power the Pope hath who can giue power to another so easily to deliuer soules out of purgatory shall deliuer one soule out of Purgatory And in the Church of saint Iohn at the gate called Porta Latina a man either by saying a Masse or causing it to bee said may deliuer one soule out of Purgatorie Are these true How easie purgatory might be emptied by Popish doctrine then why is there one soule left in purgatory or else where is the charity of the Papistes which they so
more ought the Cardinalls to haue this honour in Rome being now Christian. Yea but is there not danger to multiply murders defeate the law by this meanes for may nor a Cardinall come for fauour on set purpose may he not be intreated may he not be corrupt and bee hired to come There bee now also many Cardinalls about 60. or 70. if any of all these be in theâ— streetes murderers may escape and there bee fewe daies wherein some of these stirre not abroad To all these materiall obiections what doth he answere surely an easie answer hath he for all This priuiledge belongeth o Germonius Ibid. art 52. without all question to the Cardinalls person if he come by chance and not on set purpose for so it was also in the case of the Virgins vestall But how shall it appeare that hee comes not purposely In that case the vestall Virgins that neuer might sweare were put to their oath p Aul. Gellius ibid. But for al that saith this Popes dearling my Lords the Cardinalls may not sweare they may not be so disparaged as to be put to their oathes How shall it then appear he must saith he q Germonius ibid. art 53. be beleeued vpon his bare word So then if a Cardinall haue but the conscience to tell a lie which how small a thing it is in poperie and how many excuses it hath who knoweth not theÌ„ it is here apparant that the vilest thief and murderer in a countrie may easily escape the halter at Rome Now to conclude see how many helps there bee for a Murderer in Romish religion first by places then by persons priuiledged Were this so in London how should any murderer be brought to the bar or to executioÌ„ for no streete could he passe through but he shal finde one of these fiue places Places priuiledged be 1. a Church 2. a Churchyard 3. an Hospital 4. a Bishops house 5. a priuate Chappell all these shall deliuer a man from triall Persons priuiledged be first a Cardinall riding by which because it is but in fewe places therfore the second is a Priest carying the Sacrament and that is in euery town To touch either of these dooth deliuer from death a murtherer condemned by law Thus we see a bloudy Church is a defender of bloud and murther for let any wise man consider how many thousand murders in a yeere may be sheltred and shuffled ouer by these meanes And yet sanctuaries are but one meanes to cloak murther they haue many more not so fit to be stood vpon at this time but the end and effect of them all is this that poisoning stabbing killing and all kind of bloud-shedding is so rife in popish States that the better sort of theÌ„selues do bitterly complaine of it Oleaster a spanish Inquisitor and therfore not partiall on our side hath these words r Vide HieronimuÌ„ ab Oleastro inquisitorem vlissiponens in suis CoÌ„ment in Pentat â—n cap. 4. Genes pag. 17. I see daily saith he murders are committed but I doe not see the murderers are punished for wee haue at this day a thousand waies to excuse murderers whereof one is to appeale to the Church to say he is a Cleargie man presently to get from the Pope such Iudges or Commissioners as theÌ„selues will who by by discharge absolue them vpon a little punishment or none at all and thus murders are multiplied euery day c. Let these words be wel obserued and what he was that spake them if this be so so farre from Rome as Portingale is theÌ„ we may easily iudge how the world goeth at Rome and neere vnto it Against al this what can be said that this Anastasius is an author suborned by vs Nay Posseuine the Iesuite will for that answere for vs hauing canonized him in his catologue of catholick Doctors s Possev Ies. appar sac tom lit A. what then that he is but a triuiall fellow and of no credit nor authority Nor so for he was publicke professor of the Popes law at Turin in great office authoritie both with Gregory the 14. Clement the 8. t idem Posseu ibid. and his bookes be dedicated to the Popes and Cardinals printed at Rome with soueraigne authority special commendation Nay the pope himself with his owne mouth commended the book to the Cardinalls and said that the whole Clergie and the Councell of Cardinals by name were greatly beholden to the Author for it u Vide eiusdem Anastasij Epistolam dedicat ad Gregorium 14. Pont. Max. So that it is more then impudency for anie papist to make question of the authoritie of his doctrine What then can be said that these sanctuaries stand indeed allowed for some faults but not for murder Indeed if it were so the fault were lesse but the truth is otherwise For tho it be certain and confessed by themselues that by the ciuile law Murderers and Rauishers and Adulterers are excepted x In § Quod fi delinquentes Authent demand princip Yet Germonius shameth not to answere that the Ciuile law is corrected in this point by the popes law and that therefore wee are to stand to it y Germonius de sacroruÌ„ immunitatibus lib 3. cap. 16â—7 c. and not to the Ciuile law Now who are excepted by the popes law onelie night robbers and setters of high wayes z Germonius ibid. art 56 ex lure Canonico communi sententia but as for murderers adulterers and rauishers these finde fauor in the popes law for they be Amici Curiae but theeues robbers are not so and therefore this Germonius concludes that tho the Scripture be plaine and many Doctors yet a murderer is not to bee taken out of sanctuarie vnlesse there be more then murder as deceit and trechery What then may be said that this Germonius is but one Doctor and his opinion is not to bee taken for a doctrine I answer his iudgement is allowed by the Pope himselfe his opinions are fortified with consent of other popish Doctors But that wee may see he walks not alone in this way one Stephanus Durantus writing also of late of the rites of the Romish Church deliuereth the same for a general doctrine of that church tho he being a French-man is therefore the bolder saith that neither in France nor in England they haue beene permitted by the kings with such absolute allowance as elswhere a Stephanus Durantus de ritibus ecclesiae catholic Rom◠〈◊〉 ad Gregor â—4 vid li. 1. â—a art 10. Such saith he is the honor immunity of Churches that malefactors flying to them may not bee taken out nor haue any violence offred them This book also is of speciall authoritie dedicated to P. Gregorie the â—4 and by him accepted with special allowance and in a Bull or constitution of his he affirmeth it is a worke seruing greatly for Gods glorie
we spake before is altered thus d Ibid. dist 34. cap. 4. Is qui non habet vxorem sed loco illius concubinam a communione noâ—â— repellitur Hee that hath not a wife but for a wife a Concubine is not repelled from the Communion Thus it is amended but in a poore fashion as wee may see But what may the Church of Rome meane to amend the Rubrick or title not the Text Surelie because they know manie a one hastily runnes ouer the Contents and titles of books and Chapters who neuer looke into the body of the bookes themselues But take this wound healed as it is Is this good diuinity at Rome that he who hath no wife but in a wiues steade keepes a Concubine shal not for that be kept from the CommunioÌ„ Is not this a holy table of the Romish Sacrament from which he shall not be forbidden that openly keeps a whore in room of a wife Certainly this wound is notably healed let vs then goe forward to the next The sixteenth Wounde VVE haue heard that a Wife is made equall to a concubine but what is she be made worse then a Whore an Adultresse or a common strumpet None dare say this none dare vndertake this but the Whore of Babylon but shee dare For this is her doctrine that it is a lesse sinne for many men to lye with another mans wife or a common whore then it is to marry a wife of their owne 33 The 16. wound Some man had better lie with another mans wife or keep a whorâ— then marry a wife of his owne Marriage which God hath made so honorable hath bin of long time disgraced in poperie but not in this high measure I speak of abused that I know till these latter more shamelesse times that the whore hath got her a brazen face In Luthers time not yet a 100. yeeres agoe liued one Albertus Pighius one of the Popes Champions e Albert Pighius scripsit in Lutherumâ— c de ecclesia catholica bene meritus Posseâ— appar â—ac tom 1. lit A. who for the defence of that hierarchy and maintenance of the cause amongst other his bold blasphemous assertions teacheth this hoggish and hatefull doctrine f Pighius explicatio controuersiarum contrâ—u 15. de Caelib et coniug Sacerdoâ— 215. edit Parisi 1549. Go to saith he suppose all that vowed continency do not keep it so wel as they should What theÌ„ had they better marrie Nay assuredly for wee must resist the temptation by all meanes we can but if sometime we be too remisse and so by infirmity of the flesh do fall into fornication or c. Certainlie this is a less sinne and more tolerable offeÌ„ce theÌ„ it is to marry for this is wholly to cast off Gods yoke not that wee allow fornication in it selfe but here we compare a slip or fall of infirmity to mariage which in this case we account no better then a resolued or deliberate or continual Incest vtterlie without all shame Heere is a piece of holy popery indeed but it is pope-holy that is beastly and profane so filthie that I had rather the particulars were considered of by a mans owne discretion then deciphered by mee But let vs see if this be healed or no For the Iesuites may say this Pighius wrote so hoggishly in licentious times and when we were in the egge and scarce hatched g For the Iesuites order was established by Paul the 3. and this booke of Pighius published within 3 yeeres together namely about the yeare 1540. for had we then been in that power place as now we would haue restrained him But the truth is that contrariwise this impious and filthy doctrine was obscurely timorously broched by Pighius but hath beene since bouldly and plainly blustered out by the Iesuites 34 The 16. wound not healedâ— for this is still the doctrine of the Romish Church hee brought forth an imperfect heape but they haue lickt it brought it to forme perfection Costerus a Iesuite of greate name amongst them h Vide Poss. appar sac toÌ„ 1. lit T. writing a book fit to bee as he calls it they esteem it in euery Catholicks haÌ„d deliuereth this for sound and dogmatical doctrine i Costerus Enchiridion controuersiaruÌ„ c. cap. de coelibatupropos â— p. 528. A Priestâ— if he commit fornication or keep a whore at home though he sinne grieuously yet sinnes hee more grieuously if hee marry a wife This is one of his propositions or conclusions But hee wrote this many yeeres agoe is it not since healed No the booke hath indeed bin often printed with many alterations k Vide Posseuinum ibid. But this stands in his last impression vntouched as a doctrine for the Pope to glorie in which I speake not at randon but vpon too good ground For this doctrine and the writer of it haue been often reprooued by our Diuines but in stead of reformation Costerus hath beene defended and the doctrine iustified by other of his learned brethren I will name but one example Chamier a learned French Minister obiected it to the Iesuites at Turnoue and it is at large defended by Ignatius Armandus the principall of the Colledge there for Catholick and good doctrine l Vide Epistolas Iesuiticas part 2. in epistola 1. Iesuitae Ignatii ad Chamierum pag. 33. c. The Epistles on both sides are in print to be seen And if these be not of authority sufficient let Bellarmine come to helpe them Thus he teacheth m Bellarm. toÌ„ 2. lib. 2. de Monachis cap 30 pag. 545. That speech of the Apostle They that cannot containe let them marrie for it is better to marrie then to burn cannot be rightly said of them that haue vowed for both are naught both to burn to marry yea it is worse of the two to marry whatsoeuer the Protestant babble to the contrarie And a little after in the same Chapter She that marrieth after a single vow contracteth indeed a true Matrimonie yet in some sort shee sinnes more then shee that playes the whore Thus this pope-holy doctrine is now brought to ripenes and perfection by the diligence deuotion and modesty of the Iesuites But they haue a reason for all this so good and so strong as they thinke that thereby all is well healed for say they fornication or whoring we do not simply allow to be better then mariage but in respect that a man hath afore made a vow not to marry n Bellar. ibid Costerus ibid Ignatius ibid. therefore to marry after the vow is to breake promise with God A notable reason if it bee well considered for here by it is apparent that poperie teacheth her people to vow against mariage but not against fornication against wiues but not against whores Alas alas what doctrine is this doth marriage breake their vow and not fornication God keepe aâ—l